English
"Dukkaṭādīnīti" (dukkata and so on): to one who gives for the sake of supporting families, together with the dukkata for defiling families, a dukkata for a māsaka or less than a māsaka, a thullaccaya for more than a māsaka or less than five māsakas, a pārājika for five māsakas or more than five māsakas. Thus, it means dukkata and so on arise. Elsewhere, it is simply dukkata and so on. 299-300. It should be connected as: "For the sake of supporting families, it is not permissible in any way to plant, or cause to be planted, or to tend a tree that yields fruits and flowers." The particle "ca" (and) also includes what is not stated, such as: to pick, or cause to be picked; to string, or cause to be strung. "Phalapupphūpagaṃ" (yielding fruits and flowers): that which approaches by way of producing fruits and flowers. "Sabbathāti" (in every way): in every way, by means of permissible usage, impermissible usage, allusion, indication, and action by signs. Among these, "permissible usage" is saying, "Know this tree, know this pit, know this flower-bed, know the water here," and straightening a dry plant. "Impermissible usage" is the opposite of that. "Allusion" is saying things like: "A wise person should cause flower-beds and such to be planted, they will be helpful in no long time." "Indication" is standing holding a spade, hoe, and such, and flower-beds. "Action by signs" is a spade. bringing and placing near things like water pots. They say "take care" having done things like sprinkling water. But in stringing and having strung all six kinds of flower arrangements are to be understood as strung, woven, pierced, bound, filled, or sewn. Their distinction is to be known simply by their names. But it is not proper for a bhikkhu to do that, even apart from maintaining family connections, nor to have it done by an improper word. But it is proper to have it done by a proper word, without maintaining family connections, such as, "Know this, if done this way it would be beautiful, do it so that these flowers do not scatter." "Planting, etc." means having planted and having watered, etc., in improper ground, and planting, etc., elsewhere. 301-2. Now, to show the remaining two of the eight ways of maintaining family connections in giving flowers, etc., it says "already stated," etc. "Already stated" means already stated in avoiding wrong livelihood. The remainder of the text is: "The decision is stated in sending messages." The connection is: "When parents quarrel, having appointed their own servant, there is a dukkaṭa for each step in carrying a message in household affairs." There is nothing to be said about fellow Dhamma practitioners, so only parents, etc., are mentioned. "In household affairs" is the locative of sphere. "For each step" means step by step, the meaning is "at every step." It should be connected as: "There is a dukkaṭa for speaking again, even without having taken the message the first time." "Again" means afterwards. The meaning is: "There is a dukkaṭa for the one who descends from the path, thinking, 'Now this is that village, come, I will announce the message to him,' and for the one who speaks at every step." But it is proper for him, having rejected that message, and standing in compassion himself, to go and announce a message appropriate to himself, and to carry a proper message for householders, such as, "By my word, bow at the feet of the Blessed One." 303. "False reporting, money transactions, taking up, etc." means: "They state, declare, and make known false reporting, money transactions, and the resources arisen from taking up," thus "false...etc....taking up, etc." is said to be similar to that. 304. Having had them carried for parents, and having carried flowers myself, to give for cloth-offering, it should be understood as: to give for cloth-offering to the remaining relatives who have arrived. When it is said, "having caused to be carried, having carried," it is not said that it should be understood as "having invited, or having caused to be invited." "Those who have arrived" means those brought by the inviter. "For cloth-offering" means for honoring the Triple Gem. And it is indeed proper to give for cloth-offering to the lay followers who have arrived. "For honoring lingas, etc." means for honoring Shiva-lingas, Giṇḍu-images, etc. 305. "Thus fruits" refers to everything said about flowers by this. "For those without provisions" is a compound meaning: "for those visitors whose provisions are lost." "With one's own" means one's own trusted people. But in the commentary, the statement "only one's own property" is said having been freed from the division of grave offenses, etc. 306. "To be given by consent" is the interpretation. "To be given" means the fourth part should be given. But by the other, it should be connected as "to be given after asking permission." But by the other, the one without consent. 307. "Having delimited" means having delimited either by fruit, saying "so many fruits are to be given," or by tree, saying "fruits are to be given from these trees." "From that" means from the delimited fruit or tree. It should be connected as "to the one asking, to the sick, or to the other." "Trees should be shown" means without saying "the fruits here are beautiful, take from here," the trees should be shown, saying "it is permitted to take from here." 308. Now, having shown the determination of the four, such as flowers, among the eight, and referring to the aforementioned determination of fruits and flowers in the remaining four, he says "sirīsa," etc. "Sirīsa powder and astringent-etc. powder" is a compound: "astringent" is whatever has "etc." as its beginning, that very powder, and sirīsa powder and astringent-etc. powder. For in the commentary, it is said, "sirīsa powder or any other astringent." Where "Kasāvādi" should be said, it is said with a short vowel. "In the remaining" means in the three, such as bamboo. Even though not stated in the Pāli, eight Because it was said in the story, he said, "One should introduce even a leaf here." "Here" means "among flowers and so on." The description of the explanation of defilement is finished. 39. The description of the explanation of the Rain-retreat. 309-310. The connection is that the Rain-retreat has two (kinds): the early and the late. That which is to be entered on the day of the first lunar quarter immediately following the full moon of Āsāḷha, being before the late (retreat), is the early (retreat); that itself is the early (retreat). That which comes after that, to be entered on the day of the first lunar quarter immediately following the next full moon, is the late (retreat). Upanayana means reaching, approaching; upanāyikā means that which leads to approach. "Vassa" means rain; but here, taking the rainy season as "vassa" by figure of speech, dwelling therein is also called "vassa" by figure of speech. The approach to the vassa, the rain-residence, by way of a verbal declaration or by way of an intention, is the vassūpanāyikā. There, the early Rain-retreat is connected with two: the adoption of an intention and a verbal declaration. And the late Rain-retreat is connected with two: the adoption of an intention and a verbal declaration. "There" means in those two. To show both of these, "such" and so on, was said. That adoption of intention and verbal declaration is "I undertake the Rain-retreat for these three months in this monastery, I undertake the Rain-retreat here"—such is the meaning. And here, disregarding the order of occurrence, the verbal declaration is mentioned first. It is permissible to undertake the Rain-retreat in both ways. Therefore, in the commentary, it is said: "Even if there is an intention, 'I will reside here for the Rain-retreat,' but without a verbal declaration, one does not undertake the Rain-retreat. The dwelling place is well-taken, one is not a broken-retreat resident, one is still able to invite (the Sangha). Indeed, even without a verbal declaration, merely by forming an intention, the Rain-retreat is considered undertaken." However, for one who, after searching in places other than a monastery, does not find a dwelling, it should be undertaken merely by forming an intention. And one who undertakes it should do so after maintaining the monastery, providing drinking water and food, and completing all proper duties such as venerating the cetiya. Intention To show attachment in non-possession, it is said, “Attachment is in the arising of thought.” “Ettha” means in these two. 311. “Tadahū” means on that day of the Rains-retreat invitation. “Jānanti” means knowing, “Today is the Rains-retreat invitation.” “Anupagacchato” is its qualification. 312. “Dutiyaṃ” means the latter. “Anupagato” means one who did not go to the former due to some obstacle. “Temāsaṃ” means the former three months or the latter three months. However, there is no offense for one who, having entered the Rains-retreat, even without causing the dawn to rise, departs on that very day for a seven-day task, or for one who returns within seven days. 313-5. The construction is: One may go, whether sent or not sent, for a seven-day task such as: “For the sake of my parents and five fellow Dhamma-practitioners, I will seek or ask for or attend to food for the sick and their attendants, and medicine. Having gone, I will remove the discontented one, or dispel anxiety, or clarify views, or undertake or cause to undertake a serious matter or a minor matter, or an effort.” Here, however, the meaning should be understood by connecting it according to what is obtainable, in the manner to be explained. By “Mātādisutiyā,” those same sick persons are taken. “Tadupaṭṭhākā” are their attendants. “Gilānā ca tadupaṭṭhākā ca, tesaṃ bhattaṃ” is the compound, meaning food for the sick and their attendants. “Osadhaṃ” means medicine for those same sick persons. “Esissaṃ” means I will seek.