English
causing a robe to be woven by weavers, it is an offense entailing relinquishment—this is the summary meaning. Therein, "thread" means six kinds of linen thread etc., or what is suitable for them. "Having requested" means having requested for the purpose of a robe. Thread requested for a robe, its being for oneself, causing it to be woven by unsuitable weavers or by unsuitable request— these are the three factors here. The training rule concerning requesting thread. 29. If a bhikkhu, knowing a gain to be designated for the Sangha, diverts it to himself, it is an offense entailing relinquishment—this is the meaning. Therein, "knowing" means knowing. "Gain" means an object to be gained, such as robes etc. "Designated" means having become inclined to the Sangha, tending towards the Sangha, leaning towards the Sangha. "Diverts to himself" means making it inclined to himself, saying "give it to me" etc. Its being designated for the Sangha, knowing that and diverting it to oneself, and obtaining it— these are the three factors here. The training rule concerning diversion. The explanation of the section on offenses entailing relinquishment is concluded. 4. The explanation of the section on Pācittiya offenses. 30. Now, to show the Pācittiya offense, "in intentional false speech" etc. is begun. Therein, "in intentional false speech" is the locative case in the sense of a cause; therefore, if a bhikkhu intentionally speaks falsely, for him, due to that cause, due to that reason, due to that condition, a Pācittiya offense is declared—this is the meaning. And "for one who disparages a bhikkhu" means in terms of birth, name, clan, action, craft, age, illness, gender, defilement, offense, or abuse, with what is true or For a bhikkhu who slanders another bhikkhu with a lie or with any kind of verbal dart, there is an offense of pācittiya. And regarding tale-bearing: having heard a bhikkhu abusing another bhikkhu with grounds for abuse such as birth, etc., if one, not being angry, out of affection for the bhikkhu or with the intention of causing a schism, carries tales about that bhikkhu, either physically or verbally, there is an offense of pācittiya. 31. For a bhikkhu who recites the Dhamma of the Three Piṭakas, which has been compiled in the three recitations, word by word together with any person other than a bhikkhu or bhikkhunī, there is an offense of pācittiya for each word, this is the summary meaning. 32. With an unordained person: having slept for three nights with anyone other than a bhikkhu, even with an animal that is a ground for a pārājika offense, if one sleeps together again on the fourth day after the sun has set, there is an offense of pācittiya. This is the connection. Here, "sleeping together" means sitting together in a completely enclosed and partitioned dwelling, or in a mostly enclosed and partitioned dwelling, either one after the other or at the same time. Here, even if it is partitioned by a wall etc. one and a half cubits high, without a roof, it should be understood as completely partitioned. 33. For a bhikkhu who sleeps with a woman even for one night, there is an offense of pācittiya. Here, "woman" means even a human woman born on that very day. For one who teaches, without an intelligent person, Dhamma more than six sentences: for a bhikkhu who teaches Dhamma more than six sentences to a woman without an intelligent man, there is an offense of pācittiya. Here, in "more than six sentences," one verse-line is one sentence; thus, the measure of sentences should be understood everywhere. Six sentences are "chappadaṃ," more than six sentences is "chappaduttariṃ." 34. For one who speaks of a bhikkhu's grave offense to a non-bhikkhu, except by the permission of bhikkhus, there is an offense of pācittiya. Here, "grave offense" refers to a Saṅghādisesa offense. By the monk's agreement means, excluding that which the Sangha, for a monk frequently committing offenses, for future restraint, having made a limit or not made a limit of offenses and categories, having announced three times, makes an agreement. "Not a monk" means for one not fully ordained. "Speaking" means announcing. 35. Whoever unsuitable earth digs or causes to be dug, for him there is an offense of expiation. There, "unsuitable" means earth that has arisen by way of an oven, cooking, etc., or not burnt in such and such a way. It is of three kinds: by way of pure, mixed, and piled. There, "pure earth" means naturally pure dust or pure clay. "Mixed earth" means where from dust or from clay one-third part of any of them is present among stones, gravel, clods, sand, or pebbles. "Piled earth" means a pile of dust or a pile of clay accumulated for more than four months. However, by the described characteristic, even a mixed pile, and even fine dust settled on the surface of a rock, if it becomes wet once when it rains, after four months the wet area goes into the category of piled earth. "Whatever monk destroys living plants, for him there is an offense of expiation," this is the connection. There, "living plants" means they exist, and they have existed, thus "beings" (bhūtā); they are born, they grow, meaning "born and grown." "Gāma" means a mass; a mass of beings, or beings themselves are a mass, thus "living plants." This is a designation for established green plants, grass, trees, etc. That living plant. "Destroys" means performs cutting, breaking, etc. 36. "Whatever monk a Sangha-owned bed, etc., in the open air having spread out, etc., without asking permission, etc., goes away, for him there is an offense of expiation," this is the meaning. There, "Sangha-owned" means belonging to the Sangha. "Bed, etc." means here, by the word "etc.," chairs, cushions, sofas, etc., are included. "Spreading out, etc." means having spread out, etc., or having caused to be spread out. "Asking permission, etc." means asking permission, or putting away, or causing to be put away, this is the meaning. "Goes away" means goes. 37. Whatever monk in a Sangha-owned dwelling a sleeping place, having spread out having spread out a mat and so forth, without asking permission and so forth, he goes. For that monk, there would be an offense of expiation. This is the meaning. Therein, "in a dwelling belonging to the Sangha" means in a dwelling belonging to the Sangha, in a monastery, in a cell, or in any other completely enclosed, protected lodging. "Mats and so forth" means a cushion, a mat, a covering, an upper sheet, a ground sheet, a mat made of reeds, a piece of hide, a sitting cloth, a backrest, a grass mat, a leaf mat, and so forth. "Having spread out a mat and so forth" means having spread out or caused to be spread out any of these mats and so forth. 38-9. Moreover, if any monk knowingly consumes water with living creatures, for that monk, there would be an offense of expiation. This is the connection. Therein, "knowingly water with living creatures" means knowing by any means, having seen or heard "this has living creatures." "Water" means water. "Consumes" means he consumes. If any monk, excluding an exchange, gives a robe to a nun who is not a relative, for that monk, there would be an offense of expiation. In the training rule on receiving robes, the monk is the recipient; here it is the nun. This is the difference. Even if he sews a robe for a nun who is not a relative, for that monk, there would be an offense of expiation. This is the meaning. "Robe" means a lower garment or an upper garment. "Sews" means for one who sews himself, an offense of expiation is incurred for each act of inserting and withdrawing the needle. For one who causes it to be sewn, if, having said "sew," the entire needlework is completed, there is only one offense of expiation. For the one who is commanded, an offense of expiation is incurred for each act. Having been invited, if he eats without having the extra food removed, there would be an offense of expiation. Herein is the determination: If, having consumed even a mustard-seed amount of any of the five kinds of food— boiled rice, flour, porridge, fish, meat— and having rejected the food, he consumes it without having the extra food removed, by another posture, saying "enough of all this," there is an offense of expiation. 40. If a monk, with the intention of causing annoyance, invites a monk who has eaten and been invited, saying, "Come, monk, eat or consume," with food that has not been removed, if the food is eaten, for that monk, The meaning is, "There is an offense of expiation." Here, "expecting annoyance" means expecting annoyance, accusation, or embarrassment. 41-2. The meaning is, "If any bhikkhu eats stored food, there is an offense of expiation for that bhikkhu." Here, "stored food" means food that has been received and kept overnight. The connection is, "There is also an offense of expiation for one who eats 'until-time' food at an improper time." Here, "improper time" means after the proper time, from the passing of midday until dawn. "Until-time food" means edible food like roots and fruits from the forest. The connection is, "If a non-sick bhikkhu requests and eats even refined food like ghee-rice, there is an offense of expiation for that bhikkhu." Here, "non-sick" means healthy. "Refined food" means refined food made from the seven grains, mixed with ghee, oil, honey, treacle, fish, meat, milk, and curds. The meaning is, "If any bhikkhu eats unreceived food, except for tooth-stick water, there is an offense of expiation." Here, "unreceived" means not given by the body or something connected to the body, to one who is taking it, while standing within arm's reach, by means of the body, something connected to the body, or something relinquished. 43. The connection is, "If any bhikkhu gives any edible thing with his own hand to a sectarian, there is an offense of expiation for him." Here, "to a sectarian" means to a follower of another sect. "Any edible thing" means any food.