(Cross-reference: [BMC: 1 2 ])

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[77] tena kho pana samayena bhikkhū anupajjhāyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti	Now at that time monks, lacking a preceptor, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior.
manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti uparipānīyepi uttiṭṭhapattaṁ upanāmenti sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti bhattaggepi uccāsaddā mahāsaddā viharanti.	As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall.
(Mv.I.25.2) manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojaneti.	People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?”
(Mv.I.25.3) [78] assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.	The monks heard the people criticizing and complaining and spreading it about.
Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khīyanti vipācenti	Those monks who were modest, content, had a sense of shame and concern, were sincere about the training, criticized and complained and spread it about:
kathaṁ hi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissantīti.	“How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?”
(Mv.I.25.4) athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
[79] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi	Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them:
saccaṁ kira bhikkhave bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti uparipānīyepi uttiṭṭhapattaṁ upanāmenti sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti bhattaggepi uccāsaddā mahāsaddā viharantīti.	“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?”
Saccaṁ bhagavāti.	“It’s true, O Blessed One.”
(Mv.I.25.5) Vigarahi Buddho bhagavā ananucchavikaṁ bhikkhave tesaṁ moghapurisānaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ	The Buddha, the Blessed One, rebuked them, “Monks, it’s unseemly of these worthless men, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done.
kathaṁ hi nāma te bhikkhave moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissanti	“How can these worthless men go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?
netaṁ bhikkhave appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya athakhvetaṁ bhikkhave appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyāti.	“Monks, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.”
(Mv.I.25.6) [80] athakho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhatāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa dhūtassa sallekhassa pāsādikassa appaccayassa viriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having in many ways rebuked the monks, having spoken in dispraise of being burdensome, demanding, arrogant, discontented, entangled, and indolent; in various ways having spoken in praise of being unburdensome, undemanding, modest, content, scrupulous, austere, gracious, self-effacing, and energetic; having given a Dhamma talk on what is seemly and becoming for monks, addressed the monks:
anujānāmi bhikkhave upajjhāyaṁ	“Monks, I allow a preceptor.
upajjhāyo bhikkhave saddhivihārikamhi puttacittaṁ Upaṭṭhapessati	“The preceptor will foster the attitude he would have toward a son [‘son-mind’] with regard to the student.
saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati	“The student will foster the attitude he would have toward a father [‘father-mind’] with regard to the preceptor.
evante aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharantā imasmiṁ dhammavinaye vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissanti.	“Thus they — living with mutual respect, deference, and courtesy — will arrive at growth, increase, and maturity in this Dhamma-Vinaya.
(Mv.I.25.7) evañcaevañca pana bhikkhave upajjhāyo gahetabbo.	“And a preceptor is to be taken like this:
Ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo	“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this:
upajjhāyo me bhante hohi upajjhāyo me bhante hohi upajjhāyo me bhante hohīti.	“‘Venerable sir, be my preceptor. Venerable sir, be my preceptor. Venerable sir, be my preceptor.’
Sāhūti vā lahūti vā opāyikanti vā paṭirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti gahito hoti upajjhāyo	“If he (the preceptor) indicates by gesture, by speech, or by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way,’ he is taken as preceptor.
na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na gahito hoti upajjhāyo.	“If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as preceptor.” BMC ]
(Mv.I.25.8) [81] Saddhivihārikena bhikkhave upajjhāyamhi sammā vattitabbaṁ.	“A student should behave rightly toward his preceptor.
Tatrāyaṁ sammāvattanā.	“Here, this is the proper behavior:
Kālasseva uṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ	“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the student) should provide tooth wood.
kālasseva uṭṭhāya upāhanā omuñcitvāti sacassa paccūsakāle caṅkamanatthāya vā dhotapādapariharaṇatthāya vā paṭimukkā upāhanā pādagatā honti, tā kālasseva uṭṭhāya apanetvā.	“Having gotten up early, having taken off his sandals”: If — for the purpose of doing walking meditation or keeping his washed feet clean — his sandals are fastened and on his feet, then: having gotten up early, having removed them.
dantakaṭṭhaṃ dātabbanti mahantaṃ majjhimaṃ khuddakanti tīṇi dantakaṭṭhāni upanetvā tato yaṃ tīṇi divasāni gaṇhāti, catutthadivasato paṭṭhāya tādisameva dātabbaṃ. sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ. \\	“He should provide tooth wood”: “Long, medium, and short”: Having offered three (lengths) of tooth wood, then whichever one he takes for three days, starting from the fourth day, he should provide just that same kind. If he is not particular — he takes now this and now that — provide him with whatever kind is available.
mukhodakaṁ dātabbaṁ	He should provide water for washing the face/rinsing the mouth.
mukhodakaṃ dātabbanti sītañca uṇhañca udakaṃ upanetvā tato yaṃ tīṇi divasāni vaḷañjeti, catutthadivasato paṭṭhāya tādisameva mukhadhovanodakaṃ dātabbaṃ. sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ. sace duvidhampi vaḷañjeti, duvidhampi upanetabbaṃ. udakaṃ mukhadhovanaṭṭhāne ṭhapetvā vaccakuṭito paṭṭhāya sammajjitabbaṃ. there vaccakuṭiṃ gate pariveṇaṃ sammajjitabbaṃ; evaṃ pariveṇaṃ asuññaṃ hoti. there vaccakuṭito anikkhanteyeva āsanaṃ paññapetabbaṃ.	“He should provide water for washing the face/rinsing the mouth.”: Having offered cold and warm water, then whichever one he uses for three days, starting from the fourth day, he should provide just that same kind of water for washing the face/rinsing the mouth. If he is not particular — he takes now this and now that — provide him with whatever kind is available. If he uses both kinds, both kinds should be provided. Aside from the place he is washing his face/rinsing his mouth, (the student) should sweep, starting from the restroom. When the senior monk has gone into the restroom, the surrounding area [courtyard] should be swept, that way the surrounding area won’t be empty. Only when the senior monk comes out of the restroom, should (the student) lay out his seat.
āsanaṁ paññāpetabbaṁ sace yāgu hoti bhājanaṁ dhovitvā yāgu upanāmetabbā	“(The student) should lay out a seat. If there is conjey, then having washed a shallow bowl, he should offer the conjey to the preceptor. Mv.VI.24.5 ]
yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā paṭisāmetabbaṁ	“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the student) should wash it carefully without scraping it and then put it away.
upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ	“When the preceptor has gotten up, (the student) should put away the seat.
sace so deso uklāpo hoti so deso sammajjitabbo.	“If the place is dirty, (the student) should sweep it.
uklāpoti kenaci kacavarena saṅkiṇṇo, sace pana añño kacavaro natthi, udakaphusitāneva honti, hatthenapi pamajjitabbo.	“Dirty”: Strewn with any sort of dust/trash. But if there is no other dust/trash, but there are splashes of water, he should rub it with his hand.
(Mv.I.25.9) sace upajjhāyo gāmaṁ Pavisitukāmo hoti nivāsanaṁ dātabbaṁ paṭinivāsanaṁ paṭiggahetabbaṁ

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“If the preceptor wishes to enter the village for alms, (the student) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.(1)

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“(The student) should give him his waistband, and, making (the upper robe) a lining (for the outer robe), give him the outer [lit: joined(2)] robes.

saguṇaṃ katvāti dve cīvarāni ekato katvā, tā ekato katā dvepi saṅghāṭiyo dātabbā. sabbañhi cīvaraṃ saṅghaṭitattā “saṅghāṭī”ti vuccati. tena vuttaṃ — “saṅghāṭiyo dātabbā”ti.	“Making a lining”: Putting the two robes together. Having put them together, (the student) should give him the two joined robes. For with all robes, they are called “saṅghāṭi” because of their joined-ness. Thus it is said, “(The student) should give him the two joined robes.”
dhovitvā patto saudako dātabbo	“Having rinsed out the bowl, (the student) should give it to him while it is still wet. [i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry].
sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā	“If the preceptor desires an attendant, (the student) should put on one’s lower robe so as to cover the three circles all around.
kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ	“Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the outer robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the student) should be the preceptor’s attendant.
nātidūre gantabbaṁ nāccāsanne gantabbaṁ	“(The student) not walk too far behind him, nor too close.
nātidūre gantabbaṃ nāccāsanneti ettha sace upajjhāyaṃ nivattitvā olokentaṃ ekena vā dvīhi vā padavītihārehi sampāpuṇāti, ettāvatā nātidūre nāccāsanne gato hotīti veditabbaṃ.	“(The student) should not walk too far behind him, nor too close”: Here, if with one or two steps, one could catch up to the preceptor who has turned around and is looking (back/for the student), it should be known that “To this extent one is walking not too far behind him, nor too close.
pattapariyāpannaṁ paṭiggahetabbaṁ	“(The student) should receive the contents of his bowl.
pattapariyāpannaṃ paṭiggahetabbanti sace upajjhāyena bhikkhācāre yāguyā vā bhatte vā laddhe patto uṇho vā bhāriko vā hoti, attano pattaṃ tassa datvā so patto gahetabboti attho.	“(The student) should receive the contents of his bowl.” The meaning is: If the bowl — when the preceptor, going for alms, has received conjey or food — is warm or heavy, (the student) should give him his own bowl and take that bowl.
(Mv.I.25.10) na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā	“(The student) should not interrupt the preceptor when he is speaking.
na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbāti antaraghare vā aññatra vā bhaṇamānassa aniṭṭhite tassa vacane aññā kathā na samuṭṭhāpetabbā. ito paṭṭhāya ca pana yattha yattha nakārena paṭisedho kariyati, sabbattha dukkaṭāpatti veditabbā. ayañhi khandhakadhammatā.	“(The student) should not interrupt the preceptor when he is speaking”: Whether among the houses or elsewhere, when his words are unfinished, another topic shouldn’t be raised. Starting from here, wherever there is a prohibition made about something that is not to be done, it should be understood to be an offense of wrong doing in each case, for this is the nature of the khandhakas.
Sabbattha dukkaṭāpatti veditabbāti ‘‘īdisesu gilānopi na muccatī’ti dassanatthaṃ vuttaṃ. Aññampi hi yathāvuttaṃ upajjhāyavattaṃ anādariyena akarontassa agilānassa vattabhede sabbattha dukkaṭameva. Teneva vakkhati ‘‘agilānena hi saddhivihārikena saṭṭhivassenapi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. Na-kārapaṭisaṃyuttesu pana padesu gilānassapi paṭikkhittakiriyaṃ karontassa dukkaṭamevā’ti (mahāva. aṭṭha. 64).	“It should be understood to be an offense of wrong doing in all cases.” Explaining the meaning, it is said, “In cases like this, even one who is sick doesn’t avoid an offense.” And for one who is not sick who, out of disrespect, doesn’t perform the other duties toward a preceptor that have been discussed, in breaking the duty there is an offense of wrong doing in each case. Thus it will be said, “A student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing.{1} And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”
upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo	“If the preceptor is bordering on an offense, (the student) should stop him.
āpattisāmantā bhaṇamānoti padasodhammaduṭṭhullādivasena āpattiyā āsannavācaṃ bhaṇamāno. nivāretabboti “kiṃ bhante īdisaṃ nāma vattuṃ vaṭṭati, āpatti na hotī”ti evaṃ pucchantena viya vāretabbo. vāressāmīti pana katvā “mahallaka, mā evaṃ bhaṇā”ti na vattabbo.	“If he is bordering on an offense, one should stop him”: He is saying something near to the offenses such as (having a lay person recite) Dhamma line by line (Pc 4 ) or (addressing) lewd (words to a woman) (Sg 3 ). “One should stop him.” One should hold him back by asking something like, “Venerable sir, is something like this allowable to say? Is it not an offense? But one should not, (thinking,) “I will hold him back,” say, “Elder, don’t say that.”
nivattantena paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ	“Returning ahead of the preceptor, (the student) should lay out a seat.
paṭhamataraṃ āgantvāti sace āsanne gāmo hoti, vihāre vā gilāno bhikkhu hoti, gāmato paṭhamataraṃ āgantabbaṃ. sace dūre gāmo hoti, upajjhāyena saddhiṃ āgacchanto natthi, teneva saddhiṃ gāmato nikkhamitvā cīvarena pattaṃ veṭhetvā antarāmaggato paṭhamataraṃ āgantabbaṃ. evaṃ nivattantena paṭhamataraṃ āgantvā āsanapaññāpanādi sabbaṃ kiccaṃ kātabbaṃ.	“Returning ahead”: If the village is near or if there is a sick monk at the residence, (the student) should return first from the village. If the village is far and there is no one returning with the preceptor, (the student) should set out from the village with him. Then, having wrapped the bowl with the robe, he should return ahead, starting from (somewhere) along the road. Thus, returning first, he should perform all the duties, such as laying out the seat.
pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ	“(The student) should put out washing water for the feet, a foot stand, and a pebble foot wiper.
paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ	“Having gone to meet him, (the student) should receive his bowl and robe.
paṭinivāsanaṁ dātabbaṁ nivāsanaṁ paṭiggahetabbaṁ.	“(The student) should give him his spare lower robe and receive the lower robe (that he has been wearing) in return.
sace cīvaraṁ sinnaṁ hoti muhuttaṁ uṇhe otāpetabbaṁ na ca uṇhe cīvaraṁ nidahitabbaṁ	“If the (upper and outer) robes are damp with perspiration, (the student) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long).
cīvaraṁ saṁharitabbaṁ cīvaraṁ saṁharantena caturaṅgulaṁ kaṇṇaṁ ussādetvā cīvaraṁ saṁharitabbaṁ mā majjhe bhaṅgo ahosīti	“(The student) should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart, (thinking,) may it not become creased in the middle.
caturaṅgulaṃ kaṇṇaṃ ussāretvāti kaṇṇaṃ caturaṅgulappamāṇaṃ atirekaṃ katvā evaṃ cīvaraṃ saṃharitabbaṃ. kiṃ kāraṇā? mā majjhe bhaṅgo ahosīti. samaṃ katvā saṃharitassa hi majjhe bhaṅgo hoti, tato niccaṃ bhijjamānaṃ dubbalaṃ hoti taṃ nivāraṇatthametaṃ vuttaṃ. tasmā yathā ajja bhaṅgaṭṭhāneyeva sve na bhijjati, tathā divase divase caturaṅgulaṃ ussāretvā saṃharitabbaṃ.	“Keeping the edges four fingerbreadths apart”: Making the corners (on one side) stick out the amount of four fingerbreadths, he should fold up the robes like that. For what reason? (Thinking,) “May it not become creased in the middle.” If (the corners) were made even, then when folded up it would have a crease in the middle. Being creased constantly, it would become weak. That is said to be the purpose of the prohibition. So in whatever way it is not creased tomorrow in the place it is creased today, in that way he should — day by day — making the corners come out, fold them up.
obhoge kāyabandhanaṁ kātabbaṁ.	“(The student) should place the waistband in the fold (of the robe). (From these statements it would appear that when monks were in their dwelling places they wore only their lower robes, even while eating.)
obhoge kāyabandhanaṃ kātabbanti kāyabandhanaṃ saṃharitvā cīvarabhoge pakkhipitvā ṭhapetabbaṃ.	“He should place the waistband in the fold”: Having folded the waistband, he should put it in the fold of the robe and set it aside.
sace piṇḍapāto hoti upajjhāyo ca bhuñjitukāmo hoti udakaṁ datvā piṇḍapāto upanāmetabbo	“If there is almsfood, and the preceptor wishes to eat, (the student) should give him water and offer the almsfood to him.
sace piṇḍapāto hotīti ettha yo gāmeyeva vā antaraghare vā paṭikkamane vā bhuñjitvā āgacchati, piṇḍaṃ vā na labhati, tassa piṇḍapāto na hoti, gāme abhuttassa pana laddhabhikkhassa vā hoti; tasmā “sace piṇḍapāto hotī”tiādi vuttaṃ. sacepi tassa na hoti, bhuñjitukāmo ca hoti, udakaṃ datvā attanā laddhatopi piṇḍapāto upanetabbo.	“If there is almsfood”: Here he either comes back, having eaten in the village, among the houses, or on the way back, or he didn’t get alms and has no almsfood, or has gained food that he didn’t eat in the village. Therefore it is said, “if there is almsfood,” etc. And if he doesn’t have any, and wants to eat, then (the student) should give him water and even offer him the alms (the student) received himself.
(Mv.I.25.11) upajjhāyo pānīyena pucchitabbo	“(The student) should ask if the preceptor wants drinking water.
pānīyena pucchitabboti bhuñjamāno tikkhattuṃ “pānīyaṃ bhante āhariyatū”ti pānīyena pucchitabbo. sace kālo atthi, upajjhāye bhutte sayaṃ bhuñjitabbaṃ. sace upakaṭṭho kālo, pānīyaṃ upajjhāyassa santike ṭhapetvā sayampi bhuñjitabbaṃ.	“He should ask if he wants drinking water.” As he is eating, (the student) should ask him about drinking water three times, “May drinking water be brought, venerable sir?” If there is enough time (before noon), he should eat his own meal when (the preceptor) is finished. If the time is approaching (noon), he should set out drinking water in the preceptor’s presence and then eat his own meal.
Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo na ca uṇhe patto nidahitabbo	“When he has finished his meal, then having given him water, (the student) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).
pattacīvaraṁ nikkhipitabbaṁ pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo	“(The student) should put away his bowl and robes. When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.
anantarahitāyāti taṭṭikadhammakhaṇḍādīsu yena kenaci anatthatāya paṃsusakkharamissāya bhūmiyā pattho na ṭhapetabboti attho. sace pana kāḷavaṇṇakatā vā sudhābaddhā vā hoti nirajamattikā, tathārūpāya bhūmiyā ṭhapetuṃ vaṭṭati. dhotavālikāyapi ṭhapetuṃ vaṭṭati. paṃsurajasakkharādīsu na vaṭṭati. tatra pana paṇṇaṃ vā ādhārakaṃ vā ṭhapetvā tatra nikkhipitabbo.	“On bare ground”: The meaning is, “He shouldn’t set the bowl on dusty, gravelly ground without anything at all spread out, such as a piece of mat of some kind.” But if it’s treated with blackening [i.e. polished] or cemented with lime, and free of dust or clay, it is allowable to set it on that sort of ground. It is also allowable to set it on clean sand. On dirt, dust, or gravel it’s not allowable. But there, having put down leaves or a stand, he may put it away there.
cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ	“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.
pārato antaṃ orato bhoganti idaṃ cīvaravaṃsādīnaṃ heṭṭhā hatthaṃ pavesetvā abhimukhena hatthena saṇikaṃ nikkhipanatthaṃ vuttaṃ. ante pana gahetvā bhogena cīvaravaṃsādīnaṃ upari nikkhipantassa bhittiyaṃ bhogo paṭihaññati, tasmā tathā na kātabbaṃ.	“With the edges away from him and the fold toward him”: Here, reaching the hand under the robe-bamboo, etc., then with the hand facing toward him, gently putting it there: that’s the meaning of what was said. But if he took the ends and put it over the robe-bamboo, etc. by the fold, the fold would scrape against the wall. So it shouldn’t be done that way.
upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ sace so deso uklāpo hoti so deso sammajjitabbo.	“When the preceptor has gotten up, (the student) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. If the place is dirty, he should sweep it.
(Mv.I.25.12) sace upajjhāyo nahāyitukāmo hoti nahānaṁ paṭiyādetabbaṁ sace sītena attho hoti sītaṁ paṭiyādetabbaṁ sace uṇhena attho hoti uṇhaṁ paṭiyādetabbaṁ.	“If the preceptor wishes to bathe, (the student) should prepare a bath. He should prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.
sace upajjhāyo jantāgharaṁ pavisitukāmo hoti cuṇṇaṁ sannetabbaṁ mattikā temetabbā jantāgharapīṭhaṁ ādāya upajjhāyassa piṭṭhito gantvā	“If the preceptor wishes to enter the sauna, (the student) should knead the powder (for bathing), moisten the bathing clay, take a sauna-bench, and follow closely behind him.
cuṇṇaṃ sannetabbanti nhānacuṇṇaṃ udakena temetvā piṇḍi kātabbā.	“He should knead the powder (for bathing)”: Moistening the bathing powder, he should make it into balls.
jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ	“(The student) should give him the bench, receive his robe in return, and lay it to one side.
ekamantaṃ nikkhipitabbanti ekasmiṃ niddhūme ṭhāne ṭhapetabbaṃ.	“He should lay it to one side”: To one side, in a place without soot/smoke.
cuṇṇaṁ dātabbaṁ mattikā dātabbā	“(The student) should give him the (moistened) powder for bathing and clay.
sace ussahati jantāgharaṁ pavisitabbaṁ	“If he is able to, (the student) should enter the sauna.
jantāgharaṁ pavisantena mattikāya sukhaṁ [below has mukhaṁ] makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ	“When entering the sauna, he should do so having smeared his face with the bathing clay and covering himself front and back (i.e., he shouldn’t expose oneself, but there is no need to cover the three “circles”).
(Mv.I.25.13) na there bhikkhū anūpakhajja nisīditabbaṁ na navā bhikkhū āsanena paṭibāhetabbā	“(He should) sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.
jantāghare upajjhāyassa parikammaṁ kātabbaṁ	“(He should) perform services for the preceptor in the sauna.
jantāghare parikammaṃ nāma aṅgāramattikauṇhodakadānādikaṃ sabbaṃ kiccaṃ.	Services in the sauna means all duties, beginning with (adding) charcoal (to the fire), and providing him with clay and hot water.
jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ	“When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back.
udakepi upajjhāyassa parikammaṁ kātabbaṁ	“Perform a service for the preceptor even in the bathing water.
udakepi parikammanti aṅgapaccaṅgaghaṃsanādikaṃ sabbaṃ kiccaṃ.	“A service, even in the water”: All duties, beginning with rubbing his limbs.
nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā	“Having bathed, the student should come out of the water first, dry himself, and put on his lower robe.
upajjhāyassa gattato udakaṁ pamajjitabbaṁ nivāsanaṁ dātabbaṁ saṅghāṭi dātabbā	“Then he should rub the water off the preceptor, give him his lower robe, and give him his outer robe.
jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ	“Taking the sauna-bench, the student should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.
upajjhāyo pānīyena pucchitabbo.	“He should ask the preceptor if he wants drinking water.
pānīyena pucchitabboti jantāghare uṇhasantāpena pipāsā hoti, tasmā pucchitabbo.	“Ask him if he wants drinking water.” He will be thirsty because of the scorching heat in the sauna. So he should ask him.
(Mv.I.25.14) sace uddisāpetukāmo hoti uddisāpetabbo sace paripucchitukāmo hoti paripucchitabbo.	“If (the preceptor) wants him to recite (passages of Dhamma or Vinaya), he should recite. If (the preceptor) wants to interrogate him (on the meaning of the passages), he should answer (the preceptor’s) interrogation.
yasmiṁ vihāre upajjhāyo viharati sace so vihāro uklāpo hoti sace ussahati sodhetabbo	“If the dwelling where the preceptor is staying is dirty, (the student) should clean it if he is able to.
sace ussahatīti sace pahoti; na kenaci gelaññena abhibhūto hoti; agilānena hi saddhivihārikena saṭṭhivassenāpi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. nakārapaṭisaṃyuttesu pana padesu gilānassāpi paṭikkhittakiriyaṃ karontassa dukkaṭameva.	“If he is able to”: If he can — he’s not overcome by any sickness. Because a student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”
vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ	“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.
nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ	“Taking out the sitting cloth and sheet, he should lay them to one side.
bhisibimbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ	“Taking out the mattress and pillow, he should lay them to one side.
(Mv.I.25.15) mañco nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbo	“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side.
appaṭighaṃsantenāti bhūmiyaṃ appaṭighaṃsantena. kavāṭapiṭṭhanti kavāṭañca piṭṭhasaṅghātañca acchupantena.	“Without scraping it”: without scraping it against the floor. “Door and frame”: without touching the door and the frame it is attached to.
pīṭhaṁ nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ	“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side.
mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā	“Taking out the supports for the bed, he should lay them to one side.
kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo	“Taking out the spittoon, he should lay them to one side.
apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ	“Taking out the leaning board, he should lay it to one side.
bhummattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ	“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.
sace vihāre santānakaṁ hoti ullokā paṭhamaṁ ohāretabbaṁ	“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).
ālokasandhikaṇṇabhāgā pamajjitabbā	“He should wipe areas of the window frames and the corners (of the room).
ālokasandhikaṇṇabhāgāti ālokasandhibhāgā ca kaṇṇabhāgā ca antarabāhiravātapānakavāṭakāni ca gabbhassa ca cattāro koṇā pamajjitabbāti attho.	“Areas of the window frames and the corners”: The meaning is “The window portion, corner portion, inner and outer sides of the window panels, and the four corners of the chamber should be wiped.”
sace gerukaparikammakatā bhitti kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā	“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.
sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā	“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.
sace akatā hoti bhūmi udakena paripphosetvā sammajjitabbā mā vihāro rajena ūhaññīti	“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’
saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ	“He should look for any rubbish and throw it away to one side.
(Mv.I.25.16) bhummattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ	“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).
yathāpaññattaṃ paññapetabbanti yathā paṭhamaṃ paññattaṃ ahosi, tatheva paññapetabbaṃ. etadatthameva hi yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbanti purimavattaṃ paññattaṃ. sace pana paṭhamaṃ ajānantena kenaci paññattaṃ ahosi, samantato bhittiṃ dvaṅgulamattena vā tivaṅgulamattena vā mocetvā paññapetabbaṃ. idañhi paññāpanavattaṃ. sace kaṭasārako hoti atimahanto ca, chinditvā koṭiṃ nivattetvā bandhitvā paññapetabbo. sace koṭiṃ nivattetvā bandhituṃ na jānāti, na chinditabbo.	“He should lay it out as it was laid out.” However it was laid out before, that’s how he should lay it out. It’s for this purpose that the previous duty is laid down: “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.” But if it was originally laid out unthinkingly, in any old way, then he should lay it out, separating it from the wall by a distance of two or three fingerbreadths all around. If it’s a reed mat, and too large, he should cut it, fold back the edges and bind them, and then lay it out. If he doesn’t know how to fold back the edges and bind it, he shouldn’t cut it.
mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā	“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.
mañco otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbo	“Having dried the bed in the sun, he should clean it, shake it out [‘pappoṭetvā’? maybe more like hitting the cushions than shaking.], lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).
pīṭhaṁ otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbaṁ	“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).
bhisibimbohanaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ	“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).
nisīdanapaccattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ	“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).
kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo	“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.
apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ	“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.
(Mv.I.25.17) pattacīvaraṁ nikkhipitabbaṁ	“He should put away the robes and bowl.
pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo	“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.
cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.	“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.
(Mv.I.25.18) sace puratthimā sarajā vātā vāyanti puratthimā vātapānā thaketabbā	“If dusty winds blow from the east, he should close the eastern windows.
sace pacchimā sarajā vātā vāyanti pacchimā vātapānā thaketabbā	“If dusty winds blow from the west, he should close the western windows.
sace uttarā sarajā vātā vāyanti uttarā vātapānā thaketabbā	“If dusty winds blow from the north, he should close the northern windows.
sace dakkhiṇā sarajā vātā vāyanti dakkhiṇā vātapānā thaketabbā	“If dusty winds blow from the south, he should close the southern windows.
sace sītakālo hoti divā vātapānā vivaritabbā rattiṁ thaketabbā	“If the weather is cool, he should open the windows by day and close them at night.
sace uṇhakālo hoti divā vātapānā thaketabbā rattiṁ vivaritabbā.	“If the weather is hot, he should close them by day and open them at night.
(Mv.I.25.19) sace pariveṇaṁ uklāpaṁ hoti pariveṇaṁ sammajjitabbaṁ	“If the surrounding area is dirty, he should sweep it.
sace koṭṭhako uklāpo hoti koṭṭhako sammajjitabbo	“If the porch is dirty, he should sweep it.
sace upaṭṭhānasālā uklāpā hoti upaṭṭhānasālā sammajjitabbā	“If the assembly hall is dirty, he should sweep it.
sace aggisālā uklāpā hoti aggisālā sammajjitabbā	“If the fire-hall is dirty, he should sweep it.
sace vaccakuṭī uklāpā hoti vaccakuṭī sammajjitabbā	“If the restroom is dirty, he should sweep it.
sace pānīyaṁ na hoti pānīyaṁ upaṭṭhāpetabbaṁ	“If there is no drinking water, he should set it out.
sace paribhojanīyaṁ na hoti paribhojanīyaṁ upaṭṭhāpetabbaṁ	“If there is no washing water, he should set it out.
sace ācamanakumbhiyā udakaṁ na hoti ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.	“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.
(Mv.I.25.20) sace upajjhāyassa anabhirati uppannā hoti saddhivihārikena vūpakāsetabbo vūpakāsāpetabbo dhammakathā vāssa kātabbā	“If dissatisfaction (with the holy life) arises in the preceptor, the student should allay it or get someone else to allay it or one should give him a Dhamma talk. BMC ]
sace upajjhāyassa kukkuccaṁ uppannaṁ hoti saddhivihārikena vinodetabbaṁ vinodāpetabbaṁ dhammakathā vāssa kātabbā	“If anxiety (over his conduct with regard to the rules) arises in the preceptor, the student should dispel it or get someone else to dispel it or one should give him a Dhamma talk.
sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti saddhivihārikena vivecetabbaṁ vivecāpetabbaṁ dhammakathā vāssa kātabbā.

<td class=“right_maha”>

“If a viewpoint(3) arises in the preceptor, the student should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

(Mv.I.25.21) sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti	“If the preceptor has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor probation?’ BMC ]
sace upajjhāyo mūlāya paṭikassanāraho hoti saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti	“If the preceptor deserves to be sent back to the beginning, the student should make an effort, (thinking,) ‘How can the Saṅgha send my preceptor back to the beginning?’
sace upajjhāyo mānattāraho hoti saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyassa mānattaṁ dadeyyāti	“If the preceptor deserves penance, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor penance?’
sace upajjhāyo abbhānāraho hoti saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyaṁ abbheyyāti.	“If the preceptor deserves rehabilitation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor rehabilitation?’
(Mv.I.25.22) sace saṅgho upajjhāyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti	“If the Saṅgha wants to carry out a transaction against the preceptor — censure, demotion, banishment, reconciliation, or suspension — the student should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my preceptor or else change it to a lighter one?’ BMC ]
kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā saddhivihārikena ussukkaṁ kātabbaṁ	“But if the transaction — censure, demotion, banishment, reconciliation, or suspension — is carried out against him, the student should make an effort, (thinking,)
kinti nu kho upajjhāyo sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti.	“‘How can my preceptor behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’
(Mv.I.25.23) sace upajjhāyassa cīvaraṁ dhovitabbaṁ hoti saddhivihārikena dhovitabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa cīvaraṁ dhoviyethāti	“If the preceptor’s robe should be washed, the student should wash it or make an effort, (thinking,) ‘How can my preceptor’s robe be washed?’ BMC ]
sace upajjhāyassa cīvaraṁ kātabbaṁ hoti saddhivihārikena kātabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa cīvaraṁ kariyethāti	“If the preceptor’s robe should be made, the student should make it or make an effort, (thinking,) ‘How can my preceptor’s robe be made?’
sace upajjhāyassa rajanaṁ pacitabbaṁ hoti saddhivihārikena pacitabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa rajanaṁ paciyethāti	“If the preceptor’s dye should be boiled, the student should boil it or make an effort, (thinking,) ‘How can my preceptor’s dye be boiled?’
sace upajjhāyassa cīvaraṁ rajetabbaṁ hoti saddhivihārikena rajetabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa cīvaraṁ rajiyethāti	“If the preceptor’s robe should be dyed, the student should dye it or make an effort, (thinking,) ‘How can my preceptor’s robe be dyed?’
cīvaraṁ rajentena sādhukaṁ samparivattakaṁ samparivattakaṁ rajetabbaṁ na ca acchinne theve pakkamitabbaṁ.	“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.
na ca acchinne theve pakkamitabbanti yadi appamattakampi rajanaṃ gaḷati, na tāva pakkamitabbaṃ.	“He shouldn’t leave while the drips have not stopped.” As long as even a little bit of dye-water is dripping, he shouldn’t leave.
(Mv.I.25.24) na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo na ekaccassa patto paṭiggahetabbo	“Without having taken the preceptor’s leave, (the student) should not give an alms bowl to anyone, nor should he receive an alms bowl from that person. BMC ]
na upajjhāyaṃ anāpucchā ekaccassa patto dātabbotiādi sabbaṃ upajjhāyassa visabhāgapuggalavasena kathitaṃ.	“Without having taken the preceptor’s leave, the student should not give an alms bowl to anyone,” etc.: All of this discussion concerns individuals on bad terms with the preceptor.
na ekaccassa cīvaraṁ dātabbaṁ na ekaccassa cīvaraṁ paṭiggahetabbaṁ	“He shouldn’t give robe-cloth to that person or receive robe-cloth from that person.
na ekaccassa parikkhāro dātabbo na ekaccassa parikkhāro paṭiggahetabbo	“He shouldn’t give a requisite to that person or receive a requisite from that person.
na ekaccassa kesā chedetabbā na ekaccena kesā chedāpetabbā	“He shouldn’t cut that person’s hair or have (his own) hair cut by that person.
na ekaccassa parikammaṁ kātabbaṁ na ekaccena parikammaṁ kārāpetabbaṁ	“He shouldn’t perform a service for that person or have that person perform a service (for him).
na ekaccassa veyyāvacco kātabbo na ekaccena veyyāvacco kārāpetabbo	“He shouldn’t act as that person’s steward or have that person act as (his own) steward.
na ekaccassa pacchāsamaṇena hotabbaṁ na ekacco pacchāsamaṇo ādātabbo	“He shouldn’t be that person’s attendant or take that person as his own attendant.
na ekaccassa piṇḍapāto nīharitabbo na ekaccena piṇḍapāto nīharāpetabbo.	“He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him).
Na upajjhāyaṁ anāpucchā gāmo pavisitabbo na susānaṁ gantabbaṁ na disā pakkamitabbā.