English
Do not expose the body, or the thigh, or the private parts to nuns, do not show them. Do not teach Lokāyata (worldly philosophy) or animal magic and so on yourself, nor cause others to teach it. If one pulls out or causes to be pulled out grey hair, it is a dukkaṭa. 90-92. Eating food placed in any kind of box is a dukkaṭa. If a monk with a bowl in hand opens or closes a window or a door, he warms or causes to be warmed a bowl with water, or puts it away; he over-warms or over-places a bowl without water, it is a dukkaṭa. If a monk places a bowl on the ground, or on his lap, or on a bed, should place it on a stool, or on a privy, or on a latrine, or on the feet, or on an umbrella, there is an offense of wrong-doing. This is the connection. On the ground: with any kind of earth mixed with dust and gravel, for no good purpose. In the lap: between the two thighs. On the privy: on the edge of the privy. On the latrine: on the outer side of the thin latrine made. If a monk places a movable object or the like in the bowl, or if he washes his hands in the bowl for the purpose of washing his hands, there is an offense of wrong-doing. This is the connection. 93. If a monk carries out leftover mouth-washing water in the bowl, there is an offense of wrong-doing. If a monk uses an improper bowl, there is an offense of wrong-doing. This is the meaning. Therein, an improper bowl means a wooden bowl and so forth. 94. If a monk, when spitting, says "Live!", there is an offense of wrong-doing. This is the meaning. If a monk, being disrespectful towards the seventy-five training rules regarding circularity and so forth, does not train, there is an offense of wrong-doing. This is the connection. 95. If a monk, appointed in a storehouse, guards the goods of his mother and father, for that monk there is an offense of expiation. This is the connection. Therein, appointed means engaged and appointed in the storehouse by way of business. Guards means he should guard. If a monk, out of malice, speaks of a superior person by way of low birth or the like, there is an offense of wrong speech. This is the connection. Therein, whether by low or high birth or the like, if he speaks of a high or low person, saying "You are a Caṇḍāla!" or in a straightforward manner, saying "There are some Caṇḍālas, hunters, and Niṣādas here," or by way of another designation, whether to an ordained or unordained person, without the intention of reviling, but merely with the intention of playing, there is an offense of wrong speech. The explanation of the miscellaneous section is finished. 6. Explanation of the section on duties and so forth 96. Now, to show the duties, it is said "duties to the preceptor and teacher." Therein, the duty to the preceptor, the duty to the teacher, the duty to the traveler, the duty to the arriving guest, and the duty regarding lodging and so forth should be performed by a monk who loves virtue. This is the connection. A traveler who has arrived is the analysis of "gamikaṃ āgantuka"; the meaning is the duty of a traveler and the duty of an arriving guest. 97. One who wishes to give, standing within arm's reach, an object to be taken, to be taken by one person, capable of being lifted, should give in one of three ways. A bhikkhu wishing to receive should receive in one of two ways. This is the meaning of the five-limbed reception. 98-100. A robe placed far away, having noted its place, should be said "that". One within arm's reach, having touched with the hand, should be said "this". "I determine this, I determine this" – among these phrases, joining each with the outer robe etc., one should determine the triple robe. How? One should determine, "I determine this outer robe, I determine this outer robe." Thus also with the remaining robes. The meaning is that just as the determination of robes etc. is done, so too should one determine and revoke the bowl. 101. Excluding the act of acting as a go-between, the remaining grave offenses and pārājikā offenses are with intention – this is the connection. The last ones are pārājikā. Excluding the precept of not cutting and the precept of not maturing – these two – the meaning is that the remaining nissaggiya offenses are without intention. 102-3. "Gāmappavesananta" means "up to entering a village" – these. Among the Pācittiya offenses, these seventeen precepts, from "reciting word by word" up to "entering a village," are without intention. 104-5. Among the miscellaneous offenses, excluding that which is prepared specifically for one, the meaning is that other meat and remaining meat are without intention. Here, among the miscellaneous offenses, this thirteen-fold precept, from "other meat" up to "holding a bowl at the door," is without intention. The meaning is that all the rest are with intention. 106. Teachers say that with the intention of transgression, it is with intention or without intention. The meaning is that teachers say that with the intention of knowing the rule, it is likewise with intention or without intention. By the word "likewise," "with intention or without intention" is understood. 107-9. Here, in "preliminary duties etc.," the word "etc." includes preliminary actions. There – "Sweeping and a lamp, and water with a seat; Upo These are for the Uposatha, called "preliminary actions." "Purity of desire, declaration of season, counting of monks, and exhortation; These are for the Uposatha, called 'preliminary duties'." Thus, all these nine kinds of preliminary actions and so forth, related to the Uposatha and Pavāraṇā, should be performed by one who loves virtue – this is the meaning. 112. "In due order" – here is the intention: a group should perform the purity Uposatha, an individual should perform the determination Uposatha, the Saṅgha should perform the Sutta-recitation Uposatha. 113. "Fourteenth, fifteenth, unity, by day, three kinds" – the fourteenth Uposatha, the fifteenth Uposatha, and the unity Uposatha are three kinds by day. By day, by person, and by manner of performance, those Uposathas are said to be nine – this is the meaning. 114. "Three-word, two-word" – the three-word Pavāraṇā, the two-word Pavāraṇā, and the one-word Pavāraṇā – thus nine Pavāraṇās are stated. 115. "Of that" means of the month of Phagguṇa. "The rest from that" means from the last fortnight of Āsāḷha until the full moon of Kattika is the rainy season – this is the meaning. Indeed, in one year there are twenty-four Uposathas. 116. "Among these" means among these three or four, in each season, the third fortnight and the seventh fortnight. "Fourteenth" means six fourteenths – this is the meaning. The rest are clear in meaning. The explanation of the section on duties and so forth is finished. Concluding Words Thus far begun, the explanation of the Mūlasikkhā's meaning; Which is finished concisely, after the passing of half a month. For the benefit of those recently ordained, concisely; By explaining this meaning, whatever merit has been gained by me. By that merit, may this world, for the practice of happiness; Attain the pure, deathless state of Nibbāna. In a place filled with various groups of trees, where many desire wholesome things; In the delightful monastery of Yuddhānapati, residing, being mindful. By one who has attained success in the Dispensation, by Siddhi, who has attained success in knowledge; By the wise one, this has been made, the explanation of the Mūlasikkhā's meaning. The commentary on the Mūlasikkhā is finished.