Acharya Mahaprajna
8.21 se bhikkhū parakkamejja vā, ciṭṭhejja vā, ṇisīejja vā, tuyaṭṭejja vā, susāṇaṃsi vā, sunnāgāraṃsi vā, giriguhaṃsi vā, rukkhamūlaṃsi vā, kuṃbhārāyataṇaṃsi vā, huratthā vā kahiṃci viharamāṇaṃ taṃ bhikkhuṃ uvasaṃkamittu gāhāvatī būyā - āusaṃto samaṇā! ahaṃ khalu tava aṭṭhāe asaṇaṃ vā pāṇaṃ vā khāimaṃ vā sāimaṃ vā vatthaṃ vā paḍiggahaṃ vā kaṃbalaṃ vā pāyapuṃchaṇaṃ vā pāṇāiṃ bhūyāiṃ jīvāiṃ sattāiṃ samārabbha samuddissa kīyaṃ pāmiccaṃ acchejjaṃ aṇisaṭṭhaṃ abhihaḍaṃ āhaṭṭu cetemi, āvasahaṃ vā samussiṇomi, se bhuṃjaha vasaha āusaṃto samaṇā!
A monk may be on his way to some place or he may be standing, or sitting, or laying in a cemetery, or in a deserted house, or in a mountain cave, or under a tree, or in a potter's workshop, or he may be travelling outside the village. Approaching such monk a householder may say, "O long-lived monk! having killed animates, living beings, souls and living substances I have prepared food, drink, delicacies, savoury stuffs or clothes, bowls, blankets, whisks etc. for you. Or I am going to purchase, or borrow, or forcibly snatch these articles from others for offering them to you. Or I offer you without the permission of my partner, or I specially bring them for you, I offer you such food etc. obtained in these ways. I also want to build an abode for you. O long-lived ascetic! enjoy the food, drink etc. and live in the abode.
Bhāṣyaṃ Sūtra 21
The following is the ancient tradition about dwelling in the cemetery, mentioned by the Cūrṇi - a monk dwelling in the congregation of the religious order is not allowed to stay in the cemetery. A monk practising intensive penance, however, has to stop whenever the sun sets, and therefore he can stay there (in the cemetery). Or a monk practising the course, identical to that of Jina, with the intention to conquer fear and sleep, may stay there. But he is also not allowed to stay in the midst of the cemetery; he may stay in a nearby site.
In the original Sūtra there is the mention of only five places beginning with the cemetery, but in the Cūrni there is mention of many other places.[1]
Huratth ā - It is a desi word meaning outside.[2]
Pamicca - Borrowed.[3]
Abhihada - Brought.[4]
8.22 bhikkhū taṃ gāhāvatiṃ samaṇasaṃ savayasaṃ paḍiyāikkhe—āusaṃto gāhāvatī! ṇo khalu te vayaṇaṃ āḍhāmi, ṇo khalu te vayaṇaṃ parijāṇāmi, jo tumaṃ mama aṭṭhāe asaṇaṃ vā pāṇaṃ vā khāimaṃ vā sāimaṃ vā vatthaṃ vā paḍiggahaṃ vā kaṃbalaṃ vā pāyapuṃchaṇaṃ vā pāṇāiṃ bhūyāiṃ jīvāiṃ sattāiṃ samārabbha samuddissa kīyaṃ pāmiccaṃ acchejjaṃ aṇisaṭṭhaṃ abhihaḍaṃ āhaṭṭu ceesi, āvasahaṃ vā samussiṇāsi, se virato āuso gāhāvatī! eyassa akaraṇāe.
The monk should decline the offer and address the honest and truthful householder thus, "O long-lived householder, I do not approve of thy words. I have taken the vow of desisting from, O householder, accepting food etc. prepared for me by killing animates, living beings, souls and living substances, or what you purchased or borrowed or snatched from others and without permission of your partner, or specially brought for me, or the abode erected for me. Acceptance of such offer is prohibited for me."
Bhāṣyaṃ Sūtra 22
The meaning of the Bhāṣya is obvious.
8.23 se bhikkhū parakkamejja vā, ciṭṭhejja vā, ṇisīejja vā, tuyaṭṭejja vā, susāṇaṃsi vā, sunnāgāraṃsi vā, giriguhaṃsi vā, rukkhamūlaṃsi vā, kuṃbhārāyataṇaṃsi vā, huratthā vā kahiṃci viharamāṇaṃ taṃ bhikkhuṃ uvasaṃkamittu gāhāvatī āyagayāe pehāe asaṇaṃ vā pāṇaṃ vā khāimaṃ vā sāimaṃ vā vatthaṃ vā paḍiggahaṃ vā kaṃbalaṃ vā pāyapuṃchaṇaṃ vā pāṇāiṃ bhūyāiṃ jīvāiṃ sattāiṃ samārabbha samuddissa kīyaṃ pāmiccaṃ acchejjaṃ aṇisaṭṭhaṃ abhihaḍaṃ āhaṭṭu ceei, āvasahaṃ vā samussiṇāti, taṃ bhikkhuṃ parighāseuṃ.
Approaching such monk, a householder, concealing his intention, offers food etc. He erects an abode. He does all these things for giving the food and abode to the monk.
Bhāṣyaṃ Sūtra 23
The meaning of the word 'parighāseuṃ' is for the food.[5]
8.24 taṃ ca bhikkhu jāṇejjā - sahasammaiyāe, paravāgaraṇeṇaṃ, aṇṇesiṃ vā aṃtie soccā ayaṃ khalu gāhāvaī mama aṭṭhāe asaṇaṃ vā pāṇaṃ vā khāimaṃ vā sāimaṃ vā vatthaṃ vā paḍiggahaṃ vā kaṃbalaṃ vā pāyapuṃchaṇaṃ vā pāṇāiṃ bhūyāiṃ jīvāiṃ sattāiṃ samārabbha samuddissa kīyaṃ pāmiccaṃ acchejjaṃ aṇisaṭṭhaṃ abhihaḍaṃ āhaṭṭu ceei, āvasahaṃ vā samussiṇāti, taṃ ca bhikkhu padilehāe āgamettā āṇavejjā aṇāsevaṇāe tti bemi.
If the monks come to know these either through his own intelligence or through other's transcendental knowledge or by hearing from some one else that the householder has prepared food etc. by killing animates, living beings, souls and living substances or has brought, or borrowed, or snatched from others, or has erected an abode for him, he should tell him frankly but politely, bearing the instructions of scriptures, "I regret I can not accept such." Thus do I say.
Bhāṣyaṃ Sūtra 24
See the commentary of 1.3. The context of the words,'anavejjā anāsevanāe' is that the monk should tell the householder, "I regret I can not accept such things."[6]
8.25 bhikkhuṃ ca khalu puṭṭhā vā apuṭṭhā vā je ime āhacca gaṃthā phusaṃti - "se haṃtā! haṇaha, khaṇaha, chiṃdaha, dahaha, pacaha, āluṃpaha, viluṃpaha, sahasākāreha, vipparāmusaha" - te phase ghīro puṭṭho ahiyāsae.
Some people prepare food, drink etc. for monk with or without his knowledge. On his refusing to accept food etc. they bind him with a rope and order their servants to beat, kill, cut, pierce, burn, brand, tear with nails, tear again and again, behead (on getting him trodden under the feet of an elephant), torture in different ways. The monk should tolerate these hardships perpetrated by these servants patiently.
Bhāṣyaṃ Sūtra 25
The meaning of the Sūtra is obvious. The meaning of the word ‘ganthā' is bondage.[7]
8.26 aduvā āyāra-goyaramāikkhe, takkiyāṇa maṇelisaṃ. aṇupuvveṇa sammaṃ paḍilehāe āyagutte.
The safeguarded monk, if he considers them fit for instructions, explain to them, gradually and with proper consideration, his own extra-ordinary monastic conduct.
8.27 aduvā gutto goyarassa.
Otherwise (if they are found unfit), he should keep silence.
8.28 buddhehiṃ eyaṃ paveditaṃ—se samaṇuṇṇe asamaṇuṇṇassa asaṇaṃ vā pāṇaṃ vā khāimaṃ vā sāimaṃ vā vatthaṃ vā paḍiggahaṃ vā kaṃbalaṃ vā pāyapuṃchaṇaṃ vā no pāejjā, no nimaṃtejjā, no kujjā veyavaḍiyaṃ - paraṃ āḍhāyamāṇe tti bemi.
The enlightened preceptors have declared: the monk should not offer food, drink etc. to the non-commensal co-religionist. He should not offer, nor invite, nor render service to the non-commensal coreligionist. But he should observe this politely - thus do I say.
8.29 dhammamāyāṇaha, paveiyaṃ māhaṇeṇa matimayā - samaṇuṇṇe samaṇuṇṇassa asaṇaṃ vā pāṇaṃ vā khāimaṃ vā sāimaṃ vā vatthaṃ vā paḍiggahaṃ vā kaṃbalaṃ vā pāyapuṃchaṇaṃ vā pāejjā, nimaṃtejjā, kujjā veyavaḍiyaṃ - paraṃ āḍhāyamāṇe.—tti bemi.
The discipline proclaimed by the omniscient Lord: The monk should offer, with customary to likeness, food, drink etc. to another coreligionist. - Thus do I say.
Bhāṣyaṃ Sūtra 26-29
The meaning of the Sūtras 26 to 29 are obvious.
(b) abhihaḍaṃ - See, the footnotes of Dasaveāliyasūtrasya 3.2.
