English
the word "ādi" (etc.) includes 'causing to worship'. If a bhikkhu, naked, were to worship, or cause to worship, or go, or eat, or drink, or chew, or take, or give, there would be a dukkaṭa for him in all these— this is the connection. 65. "Except for the three coverings" means that the three coverings mentioned thus: "Monks, I allow three coverings: a covering for the hot-bath house, a covering for water, a covering for clothes" (Cūḷava. 261)— these three coverings are collected together, thus it is called "tipaṭicchādī" (three coverings). The meaning is: except for the three coverings, if he were to perform preparations himself, or cause another to perform them, there would be a dukkaṭa for him. If a bhikkhu, while bathing, were to rub his body against a wall, or a pillar, or a tree, there would be a dukkaṭa for him. 66. If a bhikkhu, while bathing, were to rub his body with a kuruvindaka thread, or rub body against body with another, there would be a dukkaṭa for him— this is the connection. If a bhikkhu, not sick, wearing sandals, were to walk outside the monastery, there would be a dukkaṭa for him— this is the connection. 67. Here, in "Sabbanīlādikampi ca" (and also all blue, etc.), the word "ādi" (etc.) includes sandals of red, white, yellow, black, crimson, deep red, great-name-red, and so on. If a bhikkhu wears sandals that are all blue, all red, etc., there would be a dukkaṭa for him— this is the connection. If a bhikkhu, lustful, with a lustful mind, were to look at the private parts of a woman, even one born that very day, there would be a dukkaṭa for him. If a bhikkhu were to look at the face of a woman who gives alms, there would be a dukkaṭa for him. 68-9. If a bhikkhu, having a fault-finding perception, were to look at another bhikkhu's bowl, there would be a dukkaṭa for him. Mirror, etc. If one looks at one's own face in a water-bowl, that is a dukkaṭa. For a bhikkhu who sits or lies down on a high seat or a great seat, that is a dukkaṭa. Even saluting those suspended, the unordained, those of different communion, and so on, that is a dukkaṭa. Here, "suspended" means suspended for not seeing an offense, suspended for not making amends for an offense, suspended for not renouncing a wrong view. All three types are intended here. By "unordained" are meant bhikkhunīs, sāmaṇeras, sāmaṇerīs, sikkhāmānās, eunuchs, women, and those who have renounced the training. By "those of different communion" are meant those who have attained different communion. By "and so on" are meant those whose roots are cut. 70-71. Whoever sits together on a long seat with eunuch-women, or with a eunuch, or with a woman, or with a hermaphrodite, that is a dukkaṭa. "On a non-long seat" means on a short seat. The meaning is: If a bhikkhu lies down together on a short seat, on a couch or a chair, with one not of equal seating, that is a dukkaṭa. In "fruits, flowers, and so on," by "and so on" are included bamboo powder, tooth-sticks, clay, and others. The connection is: Giving fruits, flowers, and so on for the purpose of gaining family favor, that is a dukkaṭa. 72-3. If a bhikkhu himself makes a knot and so on, or causes another to make it, that is a dukkaṭa. If a bhikkhu consumes requisites forbidden by the Conqueror, that is a dukkaṭa. If an unskilled, foolish bhikkhu dwells without relying on a preceptor or teacher, without having taken reliance, that is a dukkaṭa. If a bhikkhu, by persons permitted, such as parents and so on, prepares medicine or speaks about medicine for another person, that is a dukkaṭa. The connection is: If a bhikkhu who has committed an offense performs the Uposatha or Pavāraṇā, that is a dukkaṭa. Here, "forbidden by the Conqueror" means forbidden by the Blessed One, the Conqueror. Those requisites forbidden by the Conqueror are "requisites forbidden by the Conqueror." "Unskilled" means due to lack of proficiency in the two Mātikās. 74. If a bhikkhu, avoiding either a thought or an instruction, in a place like a door-frame, and so on... Having closed a revolving door, should lie down during the day; for him there would be a dukkaṭa (offence)—this is the connection. "In a place enclosed by a door, etc." means in any enclosed place, even in an open space, even at the foot of a tree, at the very least, even in a courtyard (space) endowed with this characteristic. "Apidhāya" means having closed. "Vinābhogaṃ" (without intention/care) means having set aside the intention "this one will guard the door"—this is the meaning. "Niyogaṃ" (without assignment/control) means a place not under one's control, having set aside a place not under one's own control, common to many. Or the reading is "savaso" (under one's control), meaning "being under one's control." "Divā" means during the daytime. 75. "Dhaññaṃ" (grain) means rice, paddy, barley, wheat, millet, varaka, kudrūsaka— these seven kinds of grain. "Itthirūpaṃ" (figure of a woman) means a figure of a woman made of wood, metal, etc. "Ratanaṃ" (jewel) means the ten kinds of jewels, such as pearls, etc. "Āvudhaṃ" (weapon) means all kinds of weapons, such as spears, javelins, etc. "Itthipasādhanaṃ" (woman's adornment) means adornments for a woman's head, etc. "Tūriyabhaṇḍaṃ" (musical instrument) means all kinds of musical instruments, such as conch shells for blowing, etc. "Phalarukkha" (fruit tree) means a fruit-bearing tree. "Pubbaṇṇādikaṃ" (pulses, etc.) means mung beans, black gram, etc. By the word "etc.," vākuraka, kumina, etc., are included. If one touches any of these, for him there would be a dukkaṭa (offence)—this is the meaning. 76. "Sasitthodakatelehī" (with wax, water, oil) means whoever, with oil mixed with honey-wax, or with oil mixed with water, or with any kind of mud/slush. "Phaṇahatthaphaṇehi" (with a comb or hand-comb) means with a comb made of ivory, etc., or with fingers that perform the function of a comb, or with a brush, or in arranging the hair, a dukkaṭa (offence) would be for him—this is the meaning. For the purpose of eating in one vessel, a dukkaṭa (offence) would be—this is the meaning. 77. Two bhikkhus should lie on one mat, two bhikkhus should lie under one covering, two bhikkhus should lie on one bed— for them there would be dukkaṭas (offences)—this is the connection. If one should chew a tooth-stick more or less than the prescribed measure, for him there would be a dukkaṭa (offence)—this is the application. There, "more" means more than eight finger-breadths. "Less" means less than four finger-breadths. 78. Whatever bhikkhu arranges or causes to be arranged dancing, singing, and playing musical instruments, for him there would be a dukkaṭa (offence). The seeing of those dances, the hearing of those songs, and the hearing of those musical sounds. when doing what is bad, there is a dukkaṭa. 79. "In planting rice etc." means in the place where rice etc. grow. "Outside the wall and rampart" means outside the walls and ramparts. "From discarding faeces etc." means from discarding and releasing faeces, urine, rubbish, dirt etc., there is a dukkaṭa. "From wearing long hair etc." means from wearing long hair, from wearing long nails, there is a dukkaṭa. 80. "From polishing nails etc." here, the word "etc." includes colouring. "In a restricted place, removing hair" means in a restricted place, in the armpit or pubic area, removing hair. "A monk with sandals should step on prepared ground" is the connection. 81. "With unwashed or wet feet" means if a monk with unwashed feet or with wet feet steps on a communal couch or chair, or if he touches a prepared wall with his body, there is a dukkaṭa. 82-3. "Also with the outer robe thrown over" means if he throws his consecrated robe over in the monastery or within the house, there is a dukkaṭa for him. "He should misuse the robe" means he should misuse any one of the three robes. "Without a waist-band" means a monk without a waist-band should go to the village. If a monk, after defecating, does not wash when there is water, does not purify with water, there is a dukkaṭa for him. "He should assign what is improper" means he should assign a monk or a novice or other fellow Dhamma-farers to what is improper, there is a dukkaṭa for him. "From declaring and revealing a similar offence," there is a dukkaṭa. "Similar" here means similarity of the object, not similarity of the offence. 84. "He does not observe the rains" means if a monk does not observe the rains, does not undertake it, there is a dukkaṭa for him. "Deceiving with a pure mind" here, the locative case is for the dative sense, "for one who deceives a promise with a pure mind," there is a dukkaṭa. "After observing the rains, from going without permission for a task," from a monk going without permission for a task, there is a dukkaṭa. eighty-four yojanas. 85. Avoiding danger, climbing a tree higher than a man's height is a dukkaṭa. Danger means obstacle. Tree means a tree. Man's height means five cubits, the measure of a middle-sized man. If a monk who has no water-strainer goes on a journey, and if a monk does not give a water-strainer to one who asks for it, it is a dukkaṭa. Journey means the final journey of half a yojana. 86. Causing one's own death is a dukkaṭa. If a monk makes or causes to be made a female figure or other figure, it is a dukkaṭa. Setting aside ornaments like garlands, if one makes a birth story or other object oneself, it is a dukkaṭa. 87. Making one who is eating rise: if a monk makes one who is eating rise, it is a dukkaṭa. In dining halls and the like, sitting down without giving space to elders is a dukkaṭa. 88. Vehicles mean palanquins, chariots, carts, sedans, and so on. Healthy means not sick. If a monk who is not sick rides in vehicles, it is a dukkaṭa. Speaking means speaking playfully, speaking playfully about the Triple Gem, it is a dukkaṭa. Flattering other assemblies is a dukkaṭa. 89. Body and so on: here the word "and so on" includes the thigh and the private parts.