Acharanga Bhasyam: Sūtras 76-84 : Rules And Regulations For Accepting And Rendering Services To The Sick Fellow-Monks

8.76 jassa ṇaṃ bhikkhussa ayaṃ pagappe - ahaṃ ca khalu paḍiṇṇato apaḍiṇṇattehiṃ, gilāṇo agilāṇehiṃ, abhikaṃkha sāhammiehiṃ kīramāṇaṃ veyāvaḍiyaṃ sātijjissāmi. ahaṃ vā vi khalu apaḍiṇṇatto paḍiṇṇattassa, agilāṇo gilāṇassa, abhikaṃkha sāhammiassa kujjā veyāvaḍiyaṃ karaṇāe.

A particular kind of monk has the following regulation: 'I who am sick shall accept the services offered voluntarily by the co-religionists who are not sick for wearing off their karma, although I have not called for such service, or I who am not sick, shall offer service voluntarily for wearing off my karma to the sick monks without being called for such service. This is for mutual benefit'.

Bhāṣyaṃ Sūtra 76

A monk who has such voluntary regulation in respect of purification through penance or timebound course. 'Regulation' means a voluntary code of conduct. According to Cūrṇi, rule, regulation, code and conduct are synonymous.^[1] Here the ancient tradition is - if a partner, practising purification through penance waits upon the ascetic practising purification through penance, or if another monk practising time-bound course waits upon him - and they also are sick, the rest who are not practising the penance will render them the services. In a similar way, the practitioner of time-bound course should follow the same discipline. The monk should accept the services offered by the monks following the same discipline, desirous of wearing off the karma or also by the monks of similar regulations. He should not however accept the services rendered by the monks, following the elder's discipline or by the householders.^[2]

8.77 āhaṭṭu paiṇṇaṃ āṇakkhessāmi, āhaḍaṃ ca sātijjissāmi,
āhaṭṭu paiṇṇaṃ āṇakkhessāmi, āhaḍaṃ ca ṇo sātijjissāmi,
āhaṭṭu paiṇṇaṃ ṇo āṇakkhessāmi, āhaḍaṃ ca sātijjissāmi,
āhaṭṭu paiṇṇaṃ āṇakkhessāmi, āhaḍaṃ ca ṇo sātijjissāmi,

Some monk may resolve: I shall bring food etc. for the co-religionist and I shall also accept the food etc. brought by them. Or I shall bring food etc. for them but shall not accept what is brought by them. Or I shall not bring food etc. for them but accept what they will bring. Or I shall neither bring food etc. for them nor I shall accept what they will bring. (The monk even when sick should follow this code and resolve: when he is unable to walk, he should fast unto death in tranquillity).

Bhāṣyaṃ Sūtra 77

'Having collected' means having brought or having accepted the resolution. ‘Ānakhessami’ means 'I shall bring.^[3] Here the old tradition is - the third alterna-tive comprises the monks practising the intensive course and the fourth - the monks practising the Jina’s discipline.^[4]

8.78 lāghaviyaṃ āgamamaṇe.

He should gradually do away with his clothing, in consideration of his light outfit and make special resolve.

8.79 tave se abhisamaṇṇāgae bhavati.

The penances of curtailment of equipment (or oufit) and enduring of physical hardships become easy of practise for the monk who has light outfit and who observes specific resolve.

8.80 jameyaṃ bhagavatā paveditaṃ, tameva abhisameccā savvato savvattāe samattameva samabhijāṇiyā.

The monk should realise light outfit and specific resolve exactly as the Lord has propounded, practise equality in its completeness and in all respects.

8.81 evaṃ se ahākiṭṭiyameva dhammaṃ samahijāṇamāṇe saṃte virate suma-māhitalese.

In this way, the monk, knowing the discipline propounded by /i/ia, becomes tranquil, detached and with his psychic colouring perfectly composed.

Bhāṣyaṃ Sūtras 78-81

In this way, having properly understood the discipline, that is, the rule about the clothing etc., or a specific resolve as declared by the Lord, he becomes absolutely placid, detached and his psychic colouring is perfectly composed. A person is placid, when he experiences placidity. He is detached, when he experiences detachment from sensual objects. His psychic colouring is perfectly composed, when he experiences the potentiality of colouring, accompanied by perfect composure.^[5]

8.82 tatthāvi tassa kālapariyāe.

Such death is also timely and unblameworthy.

8.83 se tattha viaṃtikārae.

By such death, the monk can also put an end to his worldly life.

8.84 iccetaṃ vimohāyataṇaṃ hiyaṃ, suhaṃ, khamaṃ, ṇisseyasaṃ, āṇugāmiyaṃ - ttibemi.

Such death is the proper ground for elimination of the delusion about death. It is good, auspicious, blissful, appropriate, beneficial and conducive to enlightenment.

Bhāṣyaṃ Sūtras 83,84

See Bhāṣyaṃ Sūtras 60,61.