Namo tassa bhagavato arahato sammāsambuddhassa

In the Vinaya Piṭaka

Parivāra Aṭṭhakathā

The Sixteen Great Vāras

Description of the Paññatti Vāra

Of the Visuddha Parivāra, the Parivāra in the Sāsana;
Of the Dhammakkhandha's body, after the Khandhakas.

That which has ascended to the Saṅgaha, its previously arrived method;
Having abandoned that, now I will do, a description of the not-obvious meaning.

1. There, "That which by the Blessed One...pe... was prescribed"—to begin with that manner of question, this is the meaning in brief: that Blessed One, for the long standing of the Sāsana, having established on his head the añjali, which was surged with the enthusiasm of great reverence and respect for the Dhamma-senāpati, and having been requested, in regard to ten benefits, prescribed the Vinaya-paññatti; that Blessed One, knowing the time of prescription of each and every sikkhāpada, seeing the ten benefits of that prescription of each and every sikkhāpada; and moreover, knowing by means of previous abodes and so on, seeing with the divine eye, knowing with the three vijjas or even with the six abhiññās, seeing with the unobstructed all-around eye everywhere, knowing with the paññā capable of knowing all dhammas, and seeing even forms beyond the range of vision of all beings and gone behind walls etc., with the exceedingly pure fleshly eye, and knowing with the paṭivedha-paññā based on the attainment of benefit for oneself, seeing with the desanā-paññā based on the attainment of benefit for others, the Arahant, the Sammāsambuddha, [asked,] "That first pārājika which was prescribed, where was it prescribed, concerning whom was it prescribed, in what matter was it prescribed, is there a paññatti there…pe…by whom was it brought?"

2. However, in the answering of the question, "That which by the Blessed One, knowing, seeing, the Arahant, the Sammāsambuddha, the first pārājika"—this is merely a repetition of the initial word that came in the question; "Where was it prescribed? It was prescribed in Vesālī; concerning whom? Concerning Sudinna Kalandaputta"—but in this way, with this method and so on, again here each single word was answered only after being asked. One paññatti: "Yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya pārājiko hoti asaṃvāso"—this is one paññatti. Two anupaññattis: "antamaso tiracchānagatāyapi" and "sikkhaṃ apaccakkhāyā"—said in connection with the Makkati and Vajjiputtaka stories—these are two anupaññattis. Thus, so far, two sections of this question, "Is there a paññatti, an anupaññatti, an anuppannapaññatti there?" are answered. However, to answer the third, "An anuppannapaññatti is not there in that" is said. This anuppannapaññatti is prescribed for a fault that has not arisen; that has come only in connection with the eight garudhammas for bhikkhunīs, it is not elsewhere. Therefore, it is said, "An anuppannapaññatti is not there in that." Sabbatthapaññatti: Paññatti everywhere, both in the Middle Country and in the border regions. With a gaṇa of five Vinayadharas [there are:] "upasampadā, guṇaṅguṇūpāhanā, dhuvanahānaṃ, cammattharaṇa"—these four sikkhāpadas were prescribed only in the Middle Country. An āpatti occurs in regard to these only here, not in the border regions. All the rest are called sabbatthapaññatti.

Sādhāraṇapaññatti: Paññatti common to both bhikkhus and bhikkhunīs; a sikkhāpada prescribed only for pure bhikkhus or only for pure bhikkhunīs is called asādhāraṇapaññatti. But this, in a matter that arose concerning a bhikkhu, "Yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatenapi pārājikā hoti asaṃvāsā"—was prescribed even for bhikkhunīs; only the Vinīta-kathā is not for them, but the sikkhāpada exists, therefore it is said "sādhāraṇapaññatti." The same method is in ubhatopaññatti too. Only the wording is different here, because it is common to both bhikkhus and bhikkhunīs, [it is called] sādhāraṇapaññatti, because it is prescribed for both, [it is called] ubhatopaññatti. But there is no difference in meaning.

Nidānogadha: Because all āpattis are included in "yassa siyā āpatti so āvikareyyā," [it is] nidānogadha; the meaning is included in the nidāna. By the second uddesa: Though nidānogadha is included in the nidāna, it comes to the uddesa by the second uddesa itself, beginning with "tatrime cattāro pārājikā dhammā." Of the four vipattis: Of sīlavipatti etc. The first two āpattikkhandhas are called sīlavipatti, the remaining five are called ācāravipatti. Micchādiṭṭhi and antaggāhikadiṭṭhi are called diṭṭhivipatti, the six sikkhāpadas prescribed for the sake of livelihood are called ājīvavipatti. Thus, of these four vipattis, this pārājika is called sīlavipatti.

By one samuṭṭhāna: By one samuṭṭhāna that is dvaṅgika. Here, the citta is an aṅga, but one incurs an āpatti by the body. Therefore, it is said, "It arises from body and from mind." It is settled by two samathas: When asked face to face "Are you āpanna?" one acknowledges "Yes, I am āpanna," then at once quarrels, disputes, and contentions are calmed, and it is possible to remove that individual and do the uposatha or pavāraṇā. Thus, it is settled by sammukhāvinaya and by paṭiññātakaraṇa, by these two samathas, and no disturbance occurs because of that. But that which was said above in the Paññatti vagga, "By which samatha is it not settled?" that was said having in mind the meaning that it is not possible to absolve [him] of the āpatti by bringing down a samatha.

Paññatti vinaya: The mātikā stated in the manner beginning with "yo pana bhikkhu" is the paññatti vinaya; that is the meaning. Vibhatti means padabhājana; vibhatti is a name for vibhaṅga itself. Asaṃvaro: Vītikkamo. Saṃvaro: Avītikkamo. For whom it operates: For whom the Vinaya Piṭaka and the aṭṭhakathā are all mastered; that is the meaning. They retain: They retain this first pārājika from both the Pāḷi and the meaning; indeed, it is not possible for one who does not know the entire Vinaya Piṭaka to know its meaning. By whom was it brought: By whom has this first pārājika been brought, in terms of both the Pāḷi and the meaning, up to today? Paramparābhata: Brought by tradition.

3. Now, to show by which tradition it was brought, the gāthās were established by the ancient Mahātheras in the manner beginning with "Upāli, Dāsaka, and...". There, that which should be said has already been said in the Nidāna description. By this method, the decision should be understood even in the questions and answers about the second pārājika and so on.

The Paññattivaṇṇanā of the Mahāvibhaṅga is finished.

Description of the Katāpatti Vāra, etc.

157. After this, Katāpattivāro is the variety beginning with "How many āpattis does one incur while engaging in methuna dhamma?"; Vipattivāro is the variety beginning with "How many vipattis of the four vipattis do the āpattis of one engaging in methuna dhamma partake in?"; Saṅgahavāro is the variety beginning with "With how many āpattikkhandhas of the seven āpattikkhandhas are the āpattis of one engaging in methuna dhamma included?"; Samuṭṭhānavāro is the variety beginning with "From how many samuṭṭhānas of the six āpattisamuṭṭhānas do the āpattis of one engaging in methuna dhamma arise?"; Adhikaraṇavāro is the variety beginning with "Which adhikaraṇa of the four adhikaraṇas are the āpattis of one engaging in methuna dhamma?"; Samathavāro is the variety beginning with "By how many samathas of the seven samathas are the āpattis of one engaging in methuna dhamma settled?"; and the subsequent Samuccayavāro—these seven vāras are obvious in meaning.

188. After that, again, one paññattivāro [is stated] because of the reason in the manner beginning with "Where was the pārājika prescribed because of the reason of engaging in methuna dhamma?", and dependent on that, the seven vāras, the Katāpattivāra and so on, are just like the previous ones; in this way, eight more vāras were stated, those too are obvious in meaning. Thus, these eight, and the previous eight—in the Mahāvibhaṅga, sixteen vāras are shown. After that, in the same manner, sixteen vāras have come in the Bhikkhunivibhaṅga too; thus, these thirty-two vāras in both Vibhaṅgas should be understood by the Pāḷi method itself. Indeed, there is nothing here called previously undecided.

In the Mahāvibhaṅga and the Bhikkhunivibhaṅga,

The Soḷasamahāvāravaṇṇanā is finished.

Samuṭṭhāna Sīsa Vaṇṇanā

257. However, in the subsequent Samuṭṭhāna Kathā, "Anattā iti nicchayā" means decided as anattā. Sabhāgadhammānaṃ: Of saṅkhata dhammas that are sabhāga because of anicca-ness etc. Nāmamattaṃ na nāyatī: Even mere name is not known. Dukkhahāni: Destruction of dukkha. Khandhakā yā ca mātikā: Khandhakā and the mātikā; that is the meaning. Or this itself is the reading. Samuṭṭhānaṃ niyato kataṃ: Samuṭṭhānaṃ niyatokataṃ niyatakataṃ; the meaning is niyatasamuṭṭhāna. By this, the inclusion of the three sikkhāpadas of bhūtārocana, corivuṭṭhāpana, and ananuññāta should be understood. Indeed, these three sikkhāpadas alone are niyatasamuṭṭhāna, asambhinnasamuṭṭhāna with others.

Sambhedaṃ nidānañcaññaṃ: And something else, sambheda and nidāna. There, by the statement of sambheda, the acceptance of samuṭṭhānasambheda should be understood; indeed, having set aside those three sikkhāpadas, the rest are sambhinnasamuṭṭhāna. By the statement of nidāna, the nidāna, numbered as the place of prescription of the sikkhāpadas, should be understood. Sutte dissanti upari: These three—samuṭṭhāna-niyama, sambheda, and nidāna—are seen only in the sutta; the meaning is, they are evident. There, in "ekena samuṭṭhānena samuṭṭhāti, kāyato ca cittato ca," etc., the samuṭṭhāna-niyama and sambheda are evident in the previous manner. However, the other, nidāna, is—

"In Vesālī, Rājagaha,
Sāvatthī and Āḷavī;

In Kosambī and among the Sakyas,
And among the Bhaggas it was prescribed."

In this way, it is seen upari, it should be understood that it is seen in the sutta that has come subsequently.

The meaning of the gāthā "Vibhaṅge dvīsū" is this: the samuṭṭhāna that I will declare according to justice for the sikkhāpada that is prescribed in the two vibhaṅgas, which bhikkhus and bhikkhunīs recite on the uposatha day, listen to that. Sañcarittānubhāsanañcā: Sañcaritta and samanubhāsana. Atirekañca cīvaraṃ: And atirekacīvaraṃ; the meaning is kathina. Lomāni padasodhammo: Eḷaka-lomāni and padasodhammo. Bhūtaṃ saṃvidhānena cā: Bhūtārocana and arranging to go on a journey. Theyyadesanā coriṃ cā: Theyyasattha and dhamma-desanā to one with an umbrella in hand who is not ill, and corivuṭṭhāpana. Ananuññātāya terasā: Together with ananuññāta by mother and father, or by the owner, these are thirteen samuṭṭhānas. Sadisā idha dissare: Here, in each of these thirteen samuṭṭhānasīsas, other similar samuṭṭhānas are seen in both vibhaṅgas.

Paṭhamapārājikasamuṭṭhānavaṇṇanā

258. Now, to show those, "Methunaṃ sukkasaṃsaggo" etc. was said. There, methunaṃ—this is one samuṭṭhānasīsa called paṭhamapārājika, the rest are similar to that. There, sukkasaṃsaggo: Sukkavissaṭṭhi and bodily contact. Aniyatā paṭhamikā: The first aniyatasikkhāpada. Pubbūpaparipācitā: The sikkhāpada "jānaṃ pubbūpagataṃ bhikkhu" and the sikkhāpada of piṇḍapāta paricipata by a bhikkhunī. Raho bhikkhuniyā sahā: The sikkhāpada of sitting in private with a bhikkhunī.

Tepaññāsā ca sekhiyāti, and the fifty-three Sekhiya training rules beginning with "parimaṇḍalanivāsana" (wearing the robe evenly), as mentioned at the end of the minor explanations.

Adhakkhagāmāvassutāti, "bhikkhunīnaṃ adhakkhakasikkhāpada" (the training rule about the arbitrator for nuns) and "gāmantaragamanaṃ avassutā avassutassa hatthato khādanīyabhojanīyaggahaṇa sikkhāpada" (the training rule about going to another village and receiving food from the hand of a non-ordained person without permission). Talamaṭṭhañca suddhikāti, "talaghātakaṃ" (the training rule about striking with the palm) "jatumaṭṭhaṃ" (the training rule about lac dye), "udakasuddhikādi yanañca" (and the rules about cleaning water etc.). Vassaṃvuṭṭhā ca ovādanti, "vassaṃvuṭṭhā chappañcayojanāni sikkhāpada" (the training rule about a nun who has spent the rains dwelling within five or six yojanas) and "ovādāya agamana sikkhāpada" (the training rule about not going for exhortation). Nānubandhe pavattininti, the training rule that states, "yā pana bhikkhunī vuṭṭhāpitaṃ pavattiniṃ dve vassāni nānubandheyyāti" (a bhikkhuni should not attend to a probationer for two years).

Imesikkhāti, these are the trainings; the gender is reversed. Kāyamānasikā katāti, they are made of bodily and mental origin.

Dutiyapārājikasamuṭṭhānavaṇṇanā

259.Adinnanti, this is adinnādāna (taking what is not given) or the second Pārājika, one origin heading, the rest are similar to that. There, viggahuttarīti, "manussaviggaha uttarimanussadhammasikkhāpada" (the training rule about human form and claiming superior human qualities). Duṭṭhullā attakāminanti, "duṭṭhullavācā attakāmapāricariya sikkhāpada" (the training rules about offensive speech and performing services for selfish desires). Amūlā aññabhāgiyāti, two "duṭṭhadosa sikkhāpada" (training rules about false accusations). Aniyatā dutiyikāti, the second "aniyata sikkhāpada" (undetermined rule).

Acchinde pariṇāmaneti, personally giving a robe and then taking it back, and converting sangha gains for oneself. Musā omasapesuṇāti, musāvādo (false speech), omasavādo (demeaning speech), and bhikkhupesuñña (sowing discord among bhikkhus). Duṭṭhullā pathavīkhaṇeti, duṭṭhullāpattiārocana (reporting an offense with malicious intent) and pathavīkhaṇa (digging the earth). Bhūtaṃ aññāya ujjhāpeti, bhūtagāmaaññavādaka (denying the existence of beings) and ujjhāpanaka sikkhāpada (finding fault).

Nikkaḍḍhanaṃ siñcanañcāti, "vihārato nikkaḍḍhanañca" (dragging out of the monastery) and "udakena tiṇādisiñcanañca" (watering grass etc. with water). Āmisahetu bhuttāvīti, the training rule that says, "āmisahetu bhikkhuniyo ovadantī" (bhikkhunis give advice for the sake of material gain), and bhuttāviṃ anatirittena khādanīyādinā pavāraṇāsikkhāpada (inviting with non-excessive edibles etc.). Ehi anādari bhiṃsāti, the training rule that says, "ehāvuso gāmaṃ vā" (come, friend, to the village), and anādariya (disrespect) and bhikkhubhiṃsāpanaka (intimidating bhikkhus). Apanidhe ca jīvitanti, apanidhānasikkhāpada of bowls etc. and intentionally taking a life.

Jānaṃ sappāṇakaṃ kammanti, jānaṃ sappāṇakaudaka sikkhāpada (knowingly using water with living beings) and ukkoṭana for punakamma (demanding more work). Ūnasaṃvāsanāsanāti, ūnavīsativassa sikkhāpada (ordaining one under twenty years old), saṃvāsa sikkhāpada with one who is suspended and nāsitakasāmaṇerasambhogasikkhāpada (association with a novice who has been expelled). Sahadhammikaṃ vilekhāti, sahadhammikaṃ vuccamāna sikkhāpada (speaking against what is in accordance with the Dhamma) and vilekhāya saṃvattantīti āgatasikkhāpada (engaging in conduct that leads to criticism). Moho amūlakena cāti, mohanake pācittiya sikkhāpada (the pacittiya training rule about bewilderment) and amūlakena saṅghādisesena anuddhaṃsana sikkhāpada (not retracting an unfounded saṅghādisesa offense).

Kukkuccaṃ dhammikaṃ cīvaraṃ datvāti, kukkuccaupadahana (causing remorse), khīyana (displeasure) after giving consent to justified actions, and khīyana after giving a robe. Pariṇāmeyya puggaleti, converting sangha gains to an individual. Kiṃ te akālaṃ acchindeti, the training rule that says, "kiṃ te ayye eso purisapuggalo karissatī" (what will this person do for you, venerable lady), and adhiṭṭhahitvā bhājanasikkhāpada (rejecting after accepting) with "akālacīvaraṃ kālacīvara" (untimely robe, timely robe), and parivattetvā acchindana sikkhāpada (taking back) after exchanging robes with a bhikkhuni. Duggahī nirayenacāti, ujjhāpanasikkhāpada (criticizing) due to being "duggahitena duppadhāritena" (poorly grasped, poorly understood), and abhisapanasikkhāpada (cursing) with nirayena or brahmacariyena (hell or the holy life).

Gaṇaṃ vibhaṅga dubbalanti, the training rules stated as "gaṇassa cīvaralābhaṃ antarāyaṃ kareyyā" (obstructing the gain of robes for the group), "dhammikaṃ cīvaravibhaṅgaṃ paṭibāheyyā" (rejecting the rightful distribution of robes), and "dubbalacīvarapaccāsāya cīvarakālasamayaṃ atikkāmeyyā" (exceeding the time for robes while expecting a weak robe). Kathinā phāsu passayanti, the training rules stated as "dhammikaṃ kathinuddhāraṃ paṭibāheyya" (rejecting the rightful removal of the kathina), "bhikkhuniyā sañcicca aphāsuṃ kareyya" (intentionally causing discomfort to a bhikkhuni), "bhikkhuniyā upassayaṃ datvā kupitā anattamanā nikkaḍḍheyya vā" (giving lodging to a bhikkhuni, then angrily and displeased, dragging her out). Akkosacaṇḍī maccharīti, the training rules stated as "bhikkhuṃ akkoseyya vā paribhāseyya vā" (scolding or insulting a bhikkhu), "caṇḍikatā gaṇaṃ paribhāseyya" (being fierce and insulting the group), "kule maccharinī assā" (being stingy in families). Gabbhiniñca pāyantiyāti, the training rules stated as "gabbhiniṃ vuṭṭhāpeyya, pāyantiṃ vuṭṭhāpeyyā" (ordaining a pregnant woman, ordaining a woman who is breastfeeding).

Dvevassaṃ sikkhā saṅghenāti, the training rules stated as "dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpeyya, sikkhitasikkhaṃ sikkhamānaṃ saṅghena asammataṃ vuṭṭhāpeyyā" (ordaining a trainee who has not trained in the six rules for two years, ordaining a trainee who has trained in the training but is not approved by the sangha). Tayo ceva gihīgatāti, ūnadvādasavassaṃ gihigataṃ (gone to a householder being under twelve years), paripuṇṇadvādasavassaṃ gihigataṃ (gone to a householder being fully twelve years) "dve vassāni chasu dhammesu asikkhitasikkhaṃ dve vassāni sikkhitasikkhaṃ saṅghena asammata"nti vuttasikkhāpadāni (the stated training rules about not training in the six rules for two years, training in the training for two years, not being approved by the sangha). Kumāribhūtā tissoti, three stated in the manner beginning with "ūnavīsativassaṃ kumāribhūta" (being a virgin under twenty years). Ūnadvādasasammatāti, the two training rules stated as "ūnadvādasavassā vuṭṭhāpeyya, paripuṇṇadvādasavassā saṅghena asammatā vuṭṭhāpeyyā" (ordaining one under twelve years old, ordaining one fully twelve years old who is not approved by the sangha).

Alaṃ tāva sokāvāsanti, the two training rules stated as "alaṃ tāva te ayye vuṭṭhāpitenā" (enough, venerable lady, with the ordination) and "caṇḍiṃ sokāvāsaṃ sikkhamānaṃ vuṭṭhāpeyyā" (ordaining an angry trainee with a house of sorrow). Chandā anuvassā ca dveti, the three training rules stated as "pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyya, anuvassaṃ vuṭṭhāpeyya, ekaṃ vassaṃ dve vuṭṭhāpeyyā" (ordaining a trainee with giving consent for probation, ordaining every year, ordaining two in one year). Samuṭṭhānā tikā katāti, these origins are made as groups of three.

Sañcarittasamuṭṭhānavaṇṇanā

260.Sañcarīkuṭi vihāroti, sañcaritta (wandering), saññācikāya kuṭikaraṇa (building a hut with planning) and mahallakavihārakaraṇa (building a large monastery). Dhovanañca paṭiggahoti, having an unknown bhikkhuni wash an old robe and accepting a robe. Viññattuttari abhihaṭṭhunti, viññāpana (requesting) a robe from an unknown householder and tatuttarisādiyana sikkhāpada (receiving more than that). Ubhinnaṃ dūtakena cāti, the two training rules stated as "cīvaracetāpannaṃ upakkhaṭaṃ hotī" (being prepared to seek a robe) and the training rule about sending a messenger with a robe-seeking intention.

Kosiyā suddhadvebhāgā, chabbassāni nisīdananti, the five training rules starting with "kosiyamissakaṃ santhata" (a mixed silk spread). Riñcanti rūpikā cevāti, eḷakalomadhovāpana (washing goat hair) stated as "riñcanti uddesa" in the Vibhanga and rūpiyappaṭiggahaṇa sikkhāpada (accepting silver). Ubho nānappakārakāti, the two rūpiyasaṃvohārakayavikkayasikkhāpada (training rules about different kinds of silver transactions).

Ūnabandhanavassikāti, ūnapañcabandhanapatta sikkhāpada (bowl with less than five bonds) and vassikasāṭika sikkhāpada (rain cloth). Suttaṃ vikappanena cāti, viññāpetvā suttaṃ cīvaravāyāpana (requesting thread to weave a robe) and upasaṅkamitvā tantavāye cīvare vikappāpajjana (going to the weaver and rejecting the robe). Dvāradānasibbāni cāti, up to placing the bolt for the door, the three training rules stated as, "aññātikāya bhikkhuniyā cīvaraṃ dadeyya, cīvaraṃ sibbeyyā" (giving a robe to an unknown bhikkhuni, sewing a robe). Pūvapaccayajoti cāti, the cātumāsapaccayappavāraṇājotisamādahanasikkhāpadāni (training rules about invitation for the four month requisites) and pūvehi vā manthehi vā abhihaṭṭhuṃ pavāraṇāsikkhāpada (inviting with cake or flour).

Ratanaṃsūci mañco ca, tūlaṃ nisīdanakaṇḍu ca, vassikā ca sugatenāti, ratana sikkhāpada (jewels) and the seven sikkhāpadāni (training rules) starting with sūcighara sikkhāpada (needle case). Viññatti aññaṃ cetāpanā, dve saṅghikā mahājanikā, dve puggalalahukā garūti, the nine training rules starting with "yā pana bhikkhunī aññaṃ viññāpetvā aññaṃ viññāpeyyā" (whatever bhikkhuni requesting one thing and requesting another thing). Dve vighāsā sāṭikā cāti, the two vighāsa sikkhāpadāni (training rules about throwing remains) stated as "uccāraṃ vā passāvaṃ vā saṅkāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā, harite chaḍḍeyya vā chaḍḍāpeyya vā" (throwing or having thrown feces, urine, rubbish or remains behind a wall or enclosure, throwing or having thrown on green things) and udakasāṭikā sikkhāpada (water cloth). Samaṇacīvarena cāti, this is said in reference to "samaṇacīvaraṃ dadeyyā" (giving a samaṇa's robe).

Samanubhāsanāsamuṭṭhānavaṇṇanā

261.Bhedānuvattadubbacadūsaduṭṭhulladiṭṭhicāti, saṅghabhedānuvattaka (following schism), dubbaca (difficult to speak to), kuladūsaka (corrupting families), duṭṭhullappaṭicchādana (concealing serious offenses) and diṭṭhiappaṭinissajjana sikkhāpada (not abandoning wrong view). Chandaṃ ujjagghikā dve cāti, chandaṃ adatvā gamana sikkhāpada (going without giving consent) and the two antaraghare gamananisīdana sikkhāpadadvaya (training rules about going and sitting in an inner room). Dve ca saddāti, the two sikkhāpadadvaya (training rules) about "appasaddo antaraghare gamissāmi, nisīdissāmī" (going and sitting silently in an inner room). Na byāhareti, the sikkhāpada (training rule) about "na sakabaḷena mukhena byāharissāmī" (not speaking with a mouthful of food).

Chamā nīcāsane ṭhānaṃ, pacchato uppathena cāti, nisīditvā chamāyaṃ (sitting on the ground), nisīditvā nīce āsane (sitting on a low seat); ṭhitena nisinnassa (standing to one who is sitting), pacchato gacchantena purato gacchantassa (one walking behind to one walking in front), uppathena gacchantena pathena gacchantassa (one walking on a side path to one walking on the main path), dhammadesanā sikkhāpadāni (training rules about teaching dhamma). Vajjānuvattigahaṇāti, vajjappaṭicchādana (concealing a fault), ukkhittānuvattaka (following a suspended one), the three pārājikāni (pārājikas) known as hatthaggahaṇādi (etc. taking hands). Osāre paccācikkhanāti, the two training rules stated as "anapaloketvā kārakasaṅghaṃ anaññāya gaṇassa chandaṃ osāreyyā" (without informing the acting sangha, withdrawing consent from the group) and "buddhaṃ paccakkhāmī" (rejecting the Buddha).

Kismiṃ saṃsaṭṭhā dve vadhīti, the stated sikkhāpadāni (training rules) "kismiñcideva adhikaraṇe paccākatā" (being defeated in some matter), "bhikkhuniyo paneva saṃsaṭṭhā viharantī" (bhikkhunis living in association), "yā pana bhikkhunī evaṃ vadeyya saṃsaṭṭhāva ayye tumhe viharathā" (whatever bhikkhuni should say you live in association), and "attānaṃ vadhitvā vadhitvā rodeyyā" (striking oneself and weeping). Visibbe dukkhitāya cāti, the two sikkhāpadadvaya (training rules) stated as "bhikkhuniyā cīvaraṃ visibbetvā vā visibbāpetvā vā" (unsewing or having unsewn a bhikkhuni's robe) and "dukkhitaṃ sahajīvini" (making a fellow nun unhappy). Puna saṃsaṭṭhā na vūpasameti, the sikkhāpada (training rule) saṃsaṭṭha (association) stated again as "saṃsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā" (living in association with a householder or householder's son) and vuccamānā (being told) "ehayye, imaṃ adhikaraṇaṃ vūpasamehī" (come, venerable lady, settle this matter), "sādhū"ti paṭissuṇitvā (agreeing with "good"), "sā pacchā anantarāyikinī neva vūpasammeyyā"ti (later, without obstruction, she should not settle it) the stated sikkhāpada (training rule). Ārāmañca pavāraṇāti, the two sikkhāpadadvaya (training rules) stated as "jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā" (knowingly entering a monastery with bhikkhus without asking permission) and "ubhatosaṅghe tīhi ṭhānehi na pavāreyyā" (not inviting in three ways in both sanghas).

Anvaddhaṃ sahajīviniṃ dveti, the sikkhāpada (training rule) stated as "anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā" (every half month, two things should be expected by a bhikkhuni from the bhikkhu sangha) and the two sikkhāpadadvaya (training rules) stated as "sahajīviniṃ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya, sahajīviniṃ vuṭṭhāpetvā neva vūpakāseyyā" (after ordaining a fellow nun, not supporting her for two years, after ordaining a fellow nun, not revealing her virtues). Cīvaraṃ anubandhanāti, the two sikkhāpadadvaya (training rules) stated as "sace me tvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃ vuṭṭhāpessāmī" (if you give me a robe, venerable lady, then I will ordain you) and "sace maṃ tvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃ vuṭṭhāpessāmī" (if you attend to me for two years, venerable lady, then I will ordain you).

Kathinasamuṭṭhānavaṇṇanā

262.Ubbhataṃkathinaṃ tīṇīti, the first three sikkhāpadāni (training rules) stated as "niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine" (when the kathina is removed by a bhikkhu with a finished robe). Paṭhamaṃ pattabhesajjanti, the first patta sikkhāpada (bowl training rule) stated as "dasāhaparamaṃ atirekapatto" (an extra bowl is allowed for ten days) and the sikkhāpada (training rule) stated as "paṭisāyanīyāni bhesajjānī" (medicines that can be received). Accekañcāpi sāsaṅkanti, accekacīvara sikkhāpada (emergency robe) and sāsaṅka sikkhāpada (suspicious) immediately after that. Pakkamantena vā duveti, the two sikkhāpadadvaya (training rules) stated in the Bhūtagāmavagga as "taṃ pakkamanto neva uddhareyyā" (one should not remove it when leaving).

Upassayaṃ paramparā means the two rules of training that state, "Having gone to a nun's residence, nuns should give advice," and "A Pācittiya offense for successive meals." Anatirittaṃ nimantanā means the two rules of training that state, "Not extra, either hard food or soft food," and "Being invited, if he eats a communal meal." Vikappaṃ rañño vikāle means the three rules of training that state, "Having exchanged a robe oneself," and "To a king, a nobleman," and "Should enter a village at the wrong time." Vosāsāraññakena cā and "Having stayed appearing destitute," and "In such forest hermitages, not previously acquainted." Thus, two rules of training are stated with āraññakena.

Ussayā sannicayañcā means the two rules of training that state, "Being an instigator," and "Should make a collection of bowls." Pure pacchā vikāle cā means the three rules of training that state, "Whatever nun, having approached families before mealtime," and "Having approached families after mealtime," and "Having approached families at the wrong time." Pañcāhikā saṅkamanī means the two rules of training that state, "Should exceed the five-day wandering with the double robe," and "Should wear a robe marker." Dvepi āvasathena cā means "Having used a dwelling robe without relinquishing it, having set out wandering without relinquishing the dwelling," and thus, two rules of training are stated with āvasatha.

Pasākhe āsane cevā means the two rules of training that state, "A swelling born in a branch," and "Without asking permission in front of a monk, should sit on a seat."

Description of the Group Beginning with Sheep's Wool

263.Eḷakalomādve seyyā means the eḷakaloma (sheep's wool) training rule and the two rules about sharing a bed. Āhacca piṇḍabhojana means the āhaccapādaka (going on the road on purpose) training rule and the āvasathapiṇḍabhojana (lodging-house alms food) training rule. Gaṇavikālasannidhī means the three training rules of gaṇabhojana (group meal), vikālabhojana (untimely meal), and sannidhikāraka (storing up). Dantaponena celakā means the dantapona (tooth stick) training rule and the acelaka (naked) training rule. Uyyuttaṃ senaṃ uyyodhī means the three training rules that state, "Should go to see an army arrayed for battle, should stay in an army, or should go to see an army in battle…pe… anīkadassanaṃ vā gaccheyyā". Surā orena nhāyanā means the surāpāna (intoxicating drinks) training rule and the orenaddhamāsanahāna (bathing in less than half-month) training rule. Dubbaṇṇe dve desanikā means the training rule that states "of the three discolourations" and the two remaining Pāṭidesanīyas that were stated. Lasuṇupatiṭṭhe naccanā means the lasuṇa (garlic) training rule, the training rule that states, "Should attend upon a monk who is eating with water or a fan," and the training rule that states, "Should go to see dancing, singing, or instrumental music." From here on, they write diverging from the Pali. However, we will describe the meaning as it is; thus, the sequence should be understood here.

Nhānamattharaṇaṃseyyā means the three training rules that state, "Should bathe naked, should use single-layered bedspreads, should share a single cot." Antoraṭṭhe tathā bahī means the two training rules that state, "In the inner territory, with recognized apprehension; in the outer territory, with recognized apprehension." Antovassaṃ cittāgāra means the two training rules that state, "Should set out wandering during the rains, should go to see a royal palace or picture gallery…pe… or a pond." Āsandiṃ suttakantanā means the two training rules that state, "Should use a chair or a couch, should spin thread."

Veyyāvaccaṃ sahatthā cā means the two training rules that state, "Should do work for a householder, should give hard food or soft food with her own hand to a householder or a wanderer or a female wanderer." Abhikkhukāvāsena cā means this was said referring to "Should spend the rains in a dwelling without a monk." Chattaṃ yānañca saṅghāṇi means the three training rules that state, "Should wear an umbrella and shoes, should travel by vehicle, should wear a wrap." Alaṅkāragandhavāsita means the three training rules that state, "Should wear female adornments, should bathe with scented powder, should bathe with perfumed oil-cake." Bhikkhunītiādinā means the four training rules beginning with "A nun should have herself massaged." Asaṅkaccikā āpattī means the offense that was stated, "Without intending to, should enter a village; it is a Pācittiya." Cattārīsā catuttarī means all of these forty-four training rules were stated.

Kāyena na vācācittena, kāyacittena na vācato means they arise from the body and from the body-mind; not from the mind-speech, not from speech is the meaning. Dvisamuṭṭhānikā sabbe, samā eḷakalomikā means this meaning is straightforward.

Description of the Arising According to the Word-by-Word Method

264.Padaññatra asammatā means the three training rules that state, "Should teach the Dhamma word by word to a woman with more than five or six phrases, except with an intelligent man, should advise nuns without consent." Tathā atthaṅgatena cā means this was said referring to "Should advise after the sun has set." Tiracchānavijjā dve means the two training rules that state, "Should learn a base art, should recite it." Anokāso ca pucchanā means this was said referring to "Should ask a question of a monk who is made uneasy."

Description of the Arising According to the Journey

265.Addhānanāvaṃ paṇīta means the three training rules that state, "Having made an agreement with a nun, should set out on a journey for the same distance, should board the same boat, should request and eat fine foods for oneself when not ill." Mātugāmena saṃhare means travelling having made an agreement with a woman, and the training rule that says, "In a crowded place, should have hair arranged." Dhaññaṃ nimantitā cevā means "Having requested grain," and "Whether invited or requested, should eat or consume hard food or soft food." Aṭṭha cā means the eight Pāṭidesanīyas stated for nuns.

Description of the Arising According to the Group of Thieves

266.Theyyasatthaṃ upassutī means going on a journey for the same distance having made an agreement with a band of thieves, and standing eavesdropping. Sūpaviññāpanena cā means this was said referring to requesting soup and rice. Rattichannañca okāsa means the three training rules that state, "In the darkness of night without a lamp, in a covered place, in the open air with a man." Byūhena sattamā means this was said referring to the training rule that comes immediately after that, "On a road or in a crowd or at a crossroads with a man."

Description of the Arising According to the Teaching of the Dhamma

267.The eleven kinds of arising from the teaching of the Dhamma are straightforward. Thus, the mixed arising should be understood. However, the definite arising is threefold; that occurs to only one training rule, to show that separately, "bhūtaṃ kāyena jāyatī" etc. was said; that is straightforward. Nettidhammānulomikanti means according to the Vinaya Piṭaka Dhamma.

Conclusion of the Summary of Arisings.

Intermediate Extended Form

Description of the Series of Questions Beginning with 'How Many'

271.Now, to generate skill in the sections beginning with offenses, having established the matrix with the method beginning with "How many offenses?" etc., the analysis was stated in terms of designation and counter-designation.

kati āpattiyo means the question about offenses that comes in the matrix and in the analysis. This method is also in the second term. Only here are the offenses stated as a heap as khandhā. Vinītavatthūnī means the Vinaya question about those offenses; "Vinītaṃ vinayo vūpasamo" indeed this is one in meaning, only the disciplined are vinītavatthūnī, this is the meaning of the term here. Now, to show those things in the presence of which there are offenses, and in the absence of which there are not, the two questions "kati agāravā" are asked. Vinītavatthūnī is the Vinaya question about those instances of lack of respect. However, since those offenses are called having fallen into misfortune (vipatti), there is no such thing, therefore "kati vipattiyo" is a question about the state of misfortune of the offenses. Kati āpattisamuṭṭhānānī means the question about the arising of those very offenses. Vivādamūlāni anuvādamūlānī means these are the root questions about the disputes and accusations that come as "vivādādhikaraṇaṃ anuvādādhikaraṇaṃ". Sāraṇīyā dhammā means the question about the dhamma that eliminates the roots of disputes and accusations. Bhedakaravatthūnī means this is the question about the factors of division stated in "bhedanasaṃvattanikaṃ vā adhikaraṇaṃ" etc. Adhikaraṇānī means the question about the phenomena that arise in the presence of the factors of division. Samathā means the question about the phenomena that calm those very things. Pañca āpattiyo means they are stated according to what comes in the matrix. Sattā means according to what comes in the analysis.

ārati; great delight is ārati. He does not delight without these, therefore virati. He abstains individually, one by one, therefore paṭivirati. He rejects and destroys hatred, therefore veramaṇī. The heaps of offenses are not made by this, therefore akiriyā. Because of the opposite of that which, in the absence of this, the making of heaps of offenses would arise, therefore akaraṇaṃ. Because of the opposite of falling into offenses due to heaps of offenses, therefore anajjhāpatti. A boundary is called velā because of wandering; it means that which removes and destroys. A bridge binds and prevents departure, therefore setu. This is a designation for the heaps of offenses. Because that bridge is destroyed by this enactment, therefore setughāto. This very method applies in the remaining designations of disciplined things.

Buddhe agāravādīsu one who, while the Buddha is living, does not go to attend on him, and when he has passed away, does not go to the place of the monument or the place of the Bodhi tree, does not worship the monument or the Bodhi tree, walks in the monument courtyard with an umbrella and shoes, there is no respect for the Buddha in him; this should be understood. However, one who, though able to do so, does not go to hear the Dhamma, does not recite the sarabhaññaṃ, does not tell a Dhamma talk, goes breaking up an assembly for hearing the Dhamma, or sits scattered or disrespectful, there is no respect for the Dhamma in him. One who does not establish honour among the elders, the new monks, and the middle monks, shows bodily arrogance in the uposatha hall, in the meditation hall, etc., does not salute according to seniority, there is no respect for the Saṅgha in him. However, one who, having undertaken the three trainings, does not train, should be understood as lacking respect for training. One who, while standing in heedlessness and loss of mindfulness, does not develop the characteristic of diligence, should be understood as lacking respect for diligence. Similarly, one who does not do the two kinds of cordiality, material cordiality and Dhamma cordiality, should be understood as lacking respect for cordiality. The meaning should be understood by the opposite of what was stated in the designation of respect.

272.In the designation of the roots of disputes, the meaning of "sattharipi agāravo" etc. should be understood in the same way as stated in the instances of lack of respect for the Buddha. Appatisso means one whose conduct is base; he does not live making the Teacher the most senior. Ajjhattaṃ vā means in one's own mind or on one's own side; it means in one's own assembly. Bahiddhā vā means in another's mind or on another's side. Tatra tumhe means in that division of internal and external, or with one's own assembly and another's assembly. Pahānāya vāyameyyāthā means you should strive for abandoning it by means of methods like loving-kindness meditation; for by the method of loving-kindness meditation, that is abandoned internally and externally. Anavassavāyā means for the sake of non-flowing.

Sandiṭṭhiparāmāsī means he clings to only his own view; he grasps that which has been taken as a view by himself, thinking, "This alone is true." Ādhānaggāhī means one who grasps firmly.

273.Although the designation of the roots of accusations is similar to the designation of the roots of disputes, yet the roots of disputes are things like anger and malice in those who dispute relying on the eighteen factors of division. However, while they are disputing, having fallen into one of the misfortunes such as a lapse in virtue, they accuse, saying, "So-and-so monk has fallen into such-and-such a misfortune," or "You have fallen into a Pārājika offense, you have fallen into a Saṅghādisesa offense." Thus, for those who are accusing, the roots of accusations are things like anger and malice; this is the difference here.

274. In the explanation of the conducive-to-cordiality principle, bodily action done with a mind of loving-kindness is called loving-kindness in bodily action. Āvi ceva raho cā means both in presence and in absence. Here, going to offer assistance in matters such as robes for new monks is called loving-kindness in bodily action in their presence. But for senior monks, all respectful actions such as washing their feet, offering fans, etc., are called loving-kindness in bodily action in their presence. For both, without belittling things like wooden utensils that have been improperly put away, putting them away oneself as if they were one's own is called loving-kindness in bodily action in their absence. Ayampi dhammo sāraṇīyo means this principle, known as loving-kindness in bodily action, is conducive to recollection, it generates mindfulness; those who do it, that person; those to whom it is done, they, with pleased minds, recollect, thinking, "Ah, a good person," is the meaning. Piyakaraṇo means it makes that person dear to the community of those leading the holy life. Garukaraṇo means it makes that person respected by the community of those leading the holy life. Saṅgahāyātiādi, for the sake of being welcomed by those leading the holy life. It leads to non-dispute with them, to harmony, and to unity.

Mettaṃ vacīkammantiādi: speaking respectfully, "Devatthera, Tissathera," is called loving-kindness in verbal action in their presence. However, in the monastery, when they are not present, asking about them, "Where is our Devatthera? Where is our Tissathera? When will they come?" such speech with affection is called loving-kindness in verbal action in their absence. Opening the eyes and looking with a serene face, with eyes filled with loving affection, is called loving-kindness in mental action in their presence. Reflecting, "May Devatthera and Tissathera be free from disease, free from affliction," is called loving-kindness in mental action in their absence.

Appaṭivibhattabhogī means one does not partake of alms food by dividing it, neither the material nor the recipients. For one who partakes having divided, thinking, "I will give this much to others, I will eat this much myself, or I will give this much to so-and-so, and I will eat this much myself," is called one who partakes of divided alms. But this one, without doing so, having given the brought-in alms food starting from the seat of the elders, partakes of what remains after taking. From the statement, "With virtuous ones," it is appropriate not to give to the immoral, but it is said that one who fulfills the principles of cordiality should give to all. It is also appropriate to give selectively to those who are sick, attending to the sick, newcomers, those preparing to depart, and those occupied with robe-making, etc. Indeed, one who gives having discriminated in this way does not make a division of persons, for it is indeed appropriate to make a distinction for such persons, as they have difficulty obtaining provisions.

Akhaṇḍānītiādi: for one whose precept is broken in the first or the last of the seven groups of offenses, that person's morality is called "broken" (khaṇḍaṃ), like a robe torn at the edge. But for one whose precept is broken in the middle, that is called "holed" (chiddaṃ), like a robe with a hole in the middle. For one whose two or three precepts are broken in succession, that is called "motley" (sabalaṃ), like a cow with patches of different colors, black or red, standing out on its back or belly from the color of the rest of its body. For one whose precepts are broken intermittently, that is called "spotted" (kammāsaṃ), like a cow speckled with spots of different colors intermittently. But for one whose precepts are entirely unbroken, those precepts are called unbroken (akhaṇḍāni), unholed (acchiddāni), unmotley (asabalāni), unspotted (akammāsāni). Furthermore, because they cause the state of being free, they are bhujissāni (freeing). Because they are praised by the wise, they are viññuppasatthāni (praised by the wise). Because they are untouched by craving and views, they are aparāmaṭṭhāni (untouched). Because they lead to access concentration or attainment concentration, they are called samādhisaṃvattanikānī (conducive to concentration). Sīlasāmaññagato viharatīti: he dwells in unison of virtue with those monks of good conduct who dwell in those various regions.

Yāyaṃ diṭṭhī means right view associated with the path. Ariyā means faultless. Niyyātīti niyyānikā means leading out. Takkarassā means for one who acts accordingly. Dukkhakkhayāyā means for the destruction of all suffering. The rest, up to the conclusion of the section on calm, is straightforward in meaning.

The Explanation of the Katipucchāvāra is concluded.

Khandhakapucchāvāra

Pucchāvissajjanāvaṇṇanā

320. Upasampadaṃ pucchissanti: I will ask about the Upasampadā Khandhaka. Sanidānaṃ saniddesanti: I will ask together with the nidāna and the niddesa. Samukkaṭṭhapadānaṃ kati āpattiyoti: Of those supreme, excellent terms stated therein, how many offenses, in brief, occur for those supreme terms, those excellent terms? For whatever offense is prescribed by whatever term, that offense is called the offense of that term. Therefore, it is said, "How many offenses are there for the supreme terms?" Dve āpattiyoti: For one who ordains someone under twenty years of age, a pācittiya offense; in all other cases, a dukkaṭaṃ offense.

Tissoti: a thullaccayaṃ for performing the Uposatha with those who are intent on division, thinking, "These are being destroyed, these are perishing, what use are they?"; a pācittiya for performing the Uposatha with an expelled person; a dukkaṭaṃ in other cases. Thus, there are three offenses in the Uposatha Khandhaka. Ekāti: In the Vassūpanāyika Khandhaka, there is only one dukkaṭaṃ offense.

Tissoti: a thullaccayaṃ for one who invites (Pavāraṇā) while intending to cause division; a pācittiya for inviting together with an expelled person; a dukkaṭaṃ in other cases. Thus, there are three offenses in the Pavāraṇā Khandhaka as well.

Tissoti: a pācittiya for killing a calf after taking it; a thullaccayaṃ for touching the genital area with intentional thought; a dukkaṭaṃ in other cases. Thus, there are three offenses in the Cammasamyutta as well. In the Bhesajja Khandhaka also, a thullaccayaṃ if (the plaster) goes beyond two aṅgula all around; a pācittiya for rice gruel; a dukkaṭaṃ in other cases. Thus, there are three offenses.

Kathinaṃ is only a prescription (paññatti); there is no offense there. Cīvarasaṃyutte: a thullaccayaṃ for robes made of kusa grass or bark; a nissaggiya for extra robes; these three are dukkaṭaṃ offenses in other cases.

Campeyyake: there is only one dukkaṭaṃ offense. In the Kosambaka, Kamma Khandhaka, and Pārivāsika Samuccaya Khandhakas as well, there is only one dukkaṭaṃ offense.

Samathakkhandhake: one who gives consent is rebuked (khiyyati), a pācittiya for rebuking; a dukkaṭaṃ in other cases. Thus, there are two offenses. Khuddakavatthuke: one who cuts off his own genital area (aṅgajātaṃ), a thullaccayaṃ; a pācittiya for cutting off the hair; a dukkaṭaṃ in other cases. Thus, there are three offenses. Senāsanakkhandhake: a thullaccayaṃ for disposing of heavy equipment; a pācittiya for removing sangha monasteries; a dukkaṭaṃ in other cases. Thus, there are three offenses.

Saṅghabhede: a thullaccayaṃ for those who follow the one who causes division; a pācittiya for group meals. Thus, there are two offenses. When it is said Samācāraṃ pucchissanti, in the Vatta Khandhaka, there is only one dukkaṭaṃ offense. That occurs due to disrespect in all duties. Similarly, pātimokkhaṭṭhapane. Bhikkhunikkhandhake: a pācittiya for not inviting (Pavāraṇā); a dukkaṭaṃ in other cases. Thus, there are two offenses. In the Pañcasatika and Sattasatika, only the Dhamma was compiled; there is no offense there.

The Explanation of the Khandhakapucchāvāra is concluded.

Ekuttarikanayo

Ekakavāravaṇṇanā

321. Āpattikarā dhammā jānitabbātiādi: In the Ekuttarikanaya, "āpattikarā dhammā" (things that cause offenses) means the six sources of offenses. Indeed, a person incurs an offense by means of these, therefore they are called "āpattikarā." Anāpattikarā means the seven samathas (settlements). Āpatti jānitabbā means the offense stated in each and every training rule and in the Vibhaṅga should be known. Anāpattī means non-offense should be known in the manner beginning with "there is no offense for a bhikkhu who does not enjoy (it)." Lahukā means the five kinds of offenses that are purified by a light Vinaya act. Garukā means the saṅghādisesa offense that is purified by a grave Vinaya act, and the pārājika offense, since it cannot be brought to a state of non-offense by any means. Sāvasesā means those remaining, setting aside the pārājika. Anavasesā means the pārājika offense. The two groups of offenses are duṭṭhullā (serious); the remaining are aduṭṭhullā (not serious). Sappaṭikammadukaṃ is similar to the category of offenses that have a remainder (sāvasesa). Desanāgāminidukaṃ is included in the category of light offenses.

Antarāyikā means all seven offenses, if intentionally transgressed, cause an obstruction to heaven and an obstruction to liberation, therefore they are antarāyikā. However, the paṇṇattivajjāpatti (offense against the rule) transgressed unknowingly does not cause an obstruction to heaven nor an obstruction to liberation, therefore it is anantarāyikā. For one who has incurred an antarāyika offense, even after confessing the desanāgāmini and rising from the vuṭṭhānagāmini, and for one who is established in the sāmaṇera level having attained purity, the path to heaven and liberation is not obstructed. Sāvajjapaññattī means offenses against the world. Anavajjapaññattī means offenses against the rule. Kiriyato samuṭṭhitā means the offense that arises from doing something, like the pārājika offense. Akiriyato means the offense that arises from not doing something, like the offense of not undertaking a robe. Kiriyākiriyato means the offense that arises from doing and not doing something, like the offense regarding a hut.

Pubbāpattī means the offense incurred first. Aparāpattī means the offense incurred later by those undergoing parivāsa, etc. Pubbāpattīnaṃ antarāpatti means the offense between the initial offenses at the time of the mūlavisuddhi. Aparāpattīnaṃ antarāpatti means the offense between the later offenses at the time of the agghavisuddhi. However, in the Kurundi, it is said, ‘‘pubbāpatti means the offense incurred first. Aparāpatti means the offense incurred during the period when one is liable to mānatta. Pubbāpattīnaṃ antarāpatti means the offense incurred during parivāsa. Aparāpattīnaṃ antarāpatti means the offense incurred while practicing mānatta.’’ This, too, is fitting in one way.

Desitā gaṇanūpagā means the offense that is confessed, having relinquished the burden, thinking, "I will not incur it again." Agaṇanūpagā means the offense that is confessed without relinquishing the burden, with eagerness of mind, impurely. Indeed, even this confessed offense does not enter into the reckoning of confessed offenses. In the eighth item, for a bhikkhuni, it is only a pārājika. In the nine items beginning with Paññatti jānitabbātiādi, the determination should be understood in the same way as stated in the explanation of the first pārājika question.

Thullavajjā means a grave offense prescribed for a serious fault. Athullavajjā means a light offense. Gihipaṭisaṃyuttā means the offense of Sudhammatthera, and the offense of breaking a promise to a layperson; the remaining are na gihipaṭisaṃyuttā (not connected with laypersons). The offense of the five deeds of immediate result is niyatā (fixed); the remaining are aniyatā (not fixed). Ādikaro means Sudinnatthera and others, the first offenders. Anādikaro means Makkaṭisamaṇa and others, the first prescribers. Adhiccāpattiko means one who incurs an offense occasionally, at some time or other. Abhiṇhāpattiko means one who incurs offenses constantly.

Codako means one who accuses another with a thing or an offense. However, one who is accused in this way is called cuditako. One who accuses with an unfounded thing, not being established in the fifteen qualities, is called adhammacodako; one who is accused in that way is called adhammacuditako. The opposites, dhammacodakacuditakā, should be understood. One who is endowed with qualities that are fixed in wrongness or fixed in rightness is niyato (fixed); the opposite is aniyato (not fixed).

bhabbāpattikā means Buddhas and Paccekabuddhas are abhabbāpattikā (incapable of incurring offenses). One who has been subjected to ukkhepanīyakamma is called ukkhittako; one who has been subjected to the remaining four kinds of tajjanīyādikamma is called anukkhittako. Indeed, this one does not spoil the Uposatha, Pavāraṇā, enjoyment of the Dhamma, or enjoyment of material things. One who should be destroyed by liṅgadaṇḍakamma, saṃvāsanāsanāhi, thinking, "Destroy the bhikkhuni Mettiyaṃ, the defiler should be destroyed, the sāmaṇuddesa who is a thorn should be destroyed," is called nāsitako. All the remaining are anāsitakā. One with whom there is association (saṃvāsa) such as Uposatha is samānasaṃvāsako, the other is nānāsaṃvāsako. That one is twofold: nānāsaṃvāsaka due to kamma, and nānāsaṃvāsaka due to doctrine. Ṭhapanaṃ jānitabbanti: the meaning is that the ṭhapana (suspension) of the Pātimokkha stated in the manner beginning with "Bhikkhus, one suspension of the Pātimokkha is unlawful," should be known.

The Explanation of the Ekakavāra is concluded.

Dukavāravaṇṇanā

1. In cases of dukkata, if it is intentional, there is saññāvimokkha (release by perception); if it is unintentional, there is nosaññāvimokkha (no release by perception). For one who has attained samāpatti, the offense is called bhūtārocanāpatti (an offense by revealing what is true); for one who has not attained samāpatti, the offense is called abhūtārocanāpatti (an offense by revealing what is untrue). Saddhammapaṭisaññuttā (connected with the true Dhamma) means offenses related to correct wording of the Dhamma, etc.; asaddhammapaṭisaññuttā (connected with the untrue Dhamma) means offenses related to using harsh language. Saparikkhārapaṭisaññuttā (connected with requisites) means offenses in unskilful use, such as using nissaggiya items without relinquishing them, storing robes and bowls, not washing soiled robes, and using a bowl with dirt still sticking to it. Paraparikkhārapaṭisaññuttā (connected with other requisites) means offenses to be incurred regarding Saṅgha property such as beds and chairs, such as spreading them in the open air or going without asking permission. Sapuggalapaṭisaññuttā (connected with oneself) means offenses stated in the manner of "when one with a soft back presses the genitals with a long thigh," etc. Parapuggalapaṭisaññuttā (connected with another person) means offenses stated in relation to sexual intercourse, bodily contact, giving blows, etc. Uttering the truth, "it is a sikharaṇī seed," one incurs a grave (garuka) offense; uttering a falsehood, "in intentional false speech, a pācittiya offense," one incurs a light (lahukaṃ) offense. In abhūtārocana (reporting falsely), uttering a falsehood incurs a grave (garuka) offense. In bhūtārocana (reporting truthfully), uttering the truth incurs a light (lahukaṃ) offense.

bhūmigato āpajjati (one on the ground incurs an offense). But if even an inch is in the air, one does not incur an offense; hence it is said, "not one in the air (no vehāsagato)." Sitting on a bed or chair with legs touching a vehāsa hut, vehāsagato āpajjati (one in the air incurs an offense). But if that is placed on the ground and one lies down, one does not incur an offense; hence it is said – "not one on the ground (no bhūmigato)." One who leaves without fulfilling the duties of a resident monk, nikkhamanto āpajjati nāma, no pavisanto (incurrs an offense when leaving, not when entering). A newcomer, entering with shoes and an umbrella without fulfilling the duties of a newcomer monk, pavisanto āpajjati nāma, no nikkhamanto (incurs an offense when entering, not when leaving).

Ādiyanto āpajjati (one who initiates incurs an offense), a bhikkhunī initiating a very deep water purification; but one using a robe without initiating the making of a discolored robe, anādiyanto āpajjati (one not initiating incurs an offense). One undertaking the practices of sectarians, such as the vow of silence, samādiyanto āpajjati (one undertaking incurs an offense). But those undergoing parivāsa, etc., or those subject to tajjanīya-kamma, incur an offense if they do not undertake their own duties; with reference to them, it is said, "there is an offense, one not undertaking incurs an offense." A monk sewing a robe for a bhikkhunī who is not a relative, or doing work as a physician, storekeeper, artist, etc., karonto āpajjati (one doing incurs an offense). Not doing the duties of an upajjhā (preceptor), etc., akaronto āpajjati (one not doing incurs an offense). Giving a robe to a bhikkhunī who is not a relative, dento āpajjati (one giving incurs an offense). Not giving robes, etc., to a saddhivihārika or antevāsika, adento āpajjati (one not giving incurs an offense). Receiving a robe from a bhikkhunī who is not a relative, paṭiggaṇhanto āpajjati (one receiving incurs an offense). Not accepting advice, because of the saying, "Bhikkhus, advice should not be refused," na paṭiggaṇhanto āpajjati (one not accepting incurs an offense).

paribhogena āpajjati (one incurs an offense by using). Exceeding the five-day wearing period for a sanghati robe, aparibhogena āpajjati (one incurs an offense by not using). In sleeping under the same roof, rattiṃ āpajjati nāma, no divā (one incurs an offense at night, not during the day), going to seclusion without closing the door, divā āpajjati, no rattiṃ (one incurs an offense during the day, not at night). In incurring an offense stated for exceeding one night, four nights, seven days, ten days, or one month, aruṇugge āpajjati (one incurs the offense at dawn), eating after invitation na aruṇugge āpajjati (one does not incur the offense at dawn).

chindanto āpajjati (one cutting incurs an offense), not cutting hair or nails, na chindanto āpajjati (one not cutting incurs an offense). Covering up an offense, chādento āpajjati (one covering incurs an offense), but this offense, "one should come covering with grass or leaves, one should certainly not come naked; whoever should come, there is an offense of dukkata," na chādento āpajjati (one not covering incurs an offense). Wearing garments of kusa grass, etc., dhārento āpajjati (one wearing incurs an offense), this bowl should be kept until it breaks, na dhārento āpajjati (one not keeping incurs an offense).

"Attanā vā attānaṃ nānāsaṃvāsakaṃ karotī" (either by oneself, one makes oneself of different communion) when two Saṅghas are sitting within the same boundary, one who, sitting on one side, approves of the doctrine of the other side, by himself makes himself of different communion from those on whose side he is sitting. He corrupts the act, becoming the quorum for those near him, since those on the other side are not within arm's reach. The same method applies even to those of same communion. For he is of same communion with those whose doctrine he approves of, and of different communion with the others. Satta āpattiyo satta āpattikkhandhā (Seven offenses, seven groups of offenses): because of incurring, they are offenses; by way of aggregation, they are groups; thus there are only these two names; thus, a pair is shown by way of name. Kammena vā salākaggāhena vā (by means of a formal act or by taking ballots): here, the announcement and the act are one, the declaring and the announcement and the taking of ballots are one; the declaring, announcement, and taking of ballots are the preliminary parts, the act and the announcement are the measure.

Addhānahīno (deficient in time) means one under twenty years old. Aṅgahīno (deficient in limbs) means a person with cut hands, etc. Vatthuvipanno (deficient in gender) means a eunuch, a non-human animal, or a hermaphrodite. The remaining eight incapable individuals, beginning with theyyasaṃvāsaka, karaṇadukkaṭakā (doers of dukkata) Dukkata-kiriya is dukkata-kamma; it means that by his own action done in this very existence, he has reached the state of being incapable. Aparipūro (incomplete) means one whose bowl and robe are incomplete. No ca yācati (and does not request) means he does not request ordination. Alajjissa ca bālassa cā (to the shameless and the foolish): even if the shameless one is a master of the Tipitaka, and even if the fool is sixty years old, one should not live in dependence on either of them. Bālassa ca lajjissa cā (to the foolish and the shameful): here, to the foolish, even if ordered "accept a preceptor," a preceptor should be given; but to the shameful, only when he requests. Sātisāranti (with transgression): while engaging in which, one incurs an offense.

Kāyena paṭikkosanā (rejection by body) means rejection by gestures of the hand, etc. Kāyena paṭijānātī (one acknowledges by the body) means one acknowledges by gestures of the hand, etc. Upaghātikā (destructive) means destructive. Sikkhūpaghātikā (destructive to training) means destructive to training. Bhogūpaghātikā (destructive to possessions) means destructive to use of possessions; among them, the three trainings are to be understood as destructive to training by one who is untrained. It is to be understood as destructive to possessions when one uses Saṅgha or individual property improperly. Dve venayikā (two things based on discipline) means two meanings established by discipline. Paññattaṃ (laid down) means what is laid down in the entire Vinaya Piṭaka as allowable or unallowable. Paññattānulomaṃ (conforming to what is laid down) is to be seen in the four great authorities. Setughāto (destruction of the bridge) means destruction of conditions; it means that the thought with which one would do what is unallowable should not even arise. Mattakāritāti (doing measuredly) means doing according to measure; it means staying within the measure. Kāyena āpajjati (one incurs an offense by body) means one incurs an offense by way of the body-door; one incurs an offense by way of speech by speech. Kāyena vuṭṭhātī (one emerges by body) means one emerges merely by the body, even without confession, if capable of spreading a covering of grass; but one who emerges after confessing emerges by speech. Abbhantaraparibhogo (internal use) means the use of consuming. Bāhiraparibhogo (external use) means anointing the head, etc.

Anāgataṃ bhāraṃ vahatī (he carries a burden not yet come) means though a junior, he carries the burden of reciting the Dhamma, learning the Dhamma, etc., which should be carried by the elders; he undertakes effort to accomplish that. Āgataṃ bhāraṃ na vahatī (he does not carry a burden that has come) means the elder does not do the duties of an elder, he abandons everything such as, "I allow, monks, a monk who is an elder to speak the Dhamma himself or to teach others; I allow the Pātimokkha to be entrusted to an elder," etc. Na kukkuccāyitabbaṃ kukkuccāyatī (what should not be worried about, he worries about) means he does what should not be worried about after worrying about it. Kukkuccāyitabbaṃ na kukkuccāyatī (what should be worried about, he does not worry about) means he does what should be worried about without worrying about it. For these two, defilements increase day and night. In the subsequent pair of dyads, the meaning should be understood according to the opposite stated. The rest is easily understood because of the methods stated in the respective places.

The Explanation of the Dyads is Finished.

Explanation of the Triads

1. In the Triads, atthāpatti tiṭṭhante bhagavati āpajjati (there is an offense, one incurs with the Blessed One present) means there is an offense that one incurs with the Blessed One present. The same method applies everywhere. Here, one incurs the offense of drawing blood with the Blessed One present. Because of the saying, "But now, Ānanda, monks address each other by name; monks should not address each other in this way after my passing; a new monk, Ānanda, should address an elder monk as 'bhante' or 'āyasmā'," one incurs an offense due to addressing an elder by name, with the Blessed One passed away, not while he is present. Except for these two offenses, the remaining offenses are incurred whether the Blessed One is living or has passed away.

One who eats non-excess food after invitation incurs an offense at the proper time, not at the wrong time. But one incurs the offense of eating at the wrong time at the wrong time, not at the proper time. The remaining offenses are incurred both at the proper time and at the wrong time. One incurs sahagāraseyya at night, and going to seclusion without closing the door during the day. The rest are both during the day and at night. A fool, unlearned, who establishes an assembly, saying, "I am ten years old, I am more than ten years old," incurs an offense if he is ten years old, not if he is under ten years old. A new or intermediate monk, who establishes an assembly, saying, "I am wise and learned," incurs an offense if he is under ten years old, not if he is ten years old. The rest incur an offense both if they are ten years old and if they are under ten years old. A fool, unlearned, who lives without dependence, saying, "I am five years old," incurs an offense if he is five years old. A new monk, who lives without dependence, saying, "I am wise and learned," incurs an offense if he is under five years old. The rest incur an offense both if they are five years old and if they are under five years old. One of good intention incurs this kind of offense by reciting pada-sodhammas to one who is not ordained, or by teaching the Dhamma to a woman. One of bad intention incurs different offenses, such as pārājika, emission of semen, bodily contact, harsh words, procuring sensual pleasures for oneself, evil thoughts, causing schism in the Sangha, giving blows, or use of a talasattika. One of indeterminate intention incurs offenses unintentionally, such as sleeping under the same roof. All that a arahant would incur, he incurs only with an indeterminate intention. One experiencing pleasant feeling incurs offenses of the nature of sexual intercourse, etc.; one experiencing painful feeling incurs offenses of the nature of evil thoughts, etc.; the same that one experiencing pleasant feeling would incur, one incurs, being neutral, when experiencing neither-painful-nor-pleasant feeling.

Tayo paṭikkhepāti (three rejections): three rejections of the Blessed Buddha. Great desire for the four requisites, discontent, lack of protection in the practice of eradicating defilements; these three things were rejected by the Blessed Buddha. But frugality, etc., were allowed by the Blessed Buddha; hence it is said, "three allowances (tayo anuññātā)."

A fool incurs an offense by establishing an assembly, saying, "I am ten years old," and by not taking dependence, saying, "I am five years old," not a wise person. A wise person incurs an offense by establishing an assembly, saying "I am learned," though under ten years old because of much learning, and by not taking dependence, though under five years old, not a fool; the rest are incurred by both the wise and the foolish. One who does not observe vassa incurs an offense in the dark fortnight, not in the bright fortnight; one who does not invite at the great pavāraṇā incurs an offense in the bright fortnight, not in the dark fortnight; the rest are incurred both in the dark fortnight and in the bright fortnight. Observing vassa is suitable in the dark fortnight, not in the bright fortnight; invitation at the great pavāraṇā is suitable in the bright fortnight, not in the dark fortnight; the rest that is allowed is suitable both in the dark fortnight and in the bright fortnight.

Wearing a vassikasāṭika that was set aside after being set aside on the day of the first waning moon after the Kattika full moon day, one incurs an offense in the winter season (hemanta). But in the Kurundi, it is said, "without recalling it on the day of the Kattika full moon, one incurs an offense in the winter season," that too is well said. For it is said, "to determine for four months, then to set aside." While searching in the remaining month of the hot season, and wearing it after making it for the remaining half-month, one incurs an offense in the hot season. While naked, letting the body be rained on with a vassikasāṭika at hand, one incurs an offense in the rainy season. The Saṅgha incurs an offense by doing pārisuddhi-uposatha or adhiṭṭhānuposatha. The gaṇa incurs an offense by doing suttuddesa and adhiṭṭhānuposatha. An individual incurs an offense by doing suttuddesa and pārisuddhi-uposatha alone. The same method applies to pavāraṇā.

Saṅghuposatha and saṅghapavāraṇā are suitable only for the Saṅgha. Gaṇuposatha and gaṇapavāraṇā are suitable only for a group. Adhiṭṭhānuposatha and adhiṭṭhānapavāraṇā are suitable only for an individual. When one says, "I have committed a pārājika offence," etc., he conceals the basis (vatthu) but not the offence. When one says, "I have engaged in sexual activity," etc., he conceals the offence but not the basis. One who declares neither the basis nor the offence, conceals both the basis and the offence.

jantāgharapaṭicchādi: This same method applies in other cases as well. One who is inside a hot room with the door closed is allowed to do parikamma. Similarly, one immersed in water is allowed to do this. In both situations, it is not allowed to eat or consume food. Vatthapaṭicchādi: Covered by all suitable (kappiya) means, one is allowed to do everything. Vahantī: They go and come; they do not receive blame or rejection. The orb of the moon, free from clouds, mist, smoke, dust, and Rāhu, shines openly, not covered by any of these. Similarly, the orb of the sun, the Dhamma-Vinaya also shines when opened up, divided, and taught, not when covered.

If a sick person requests something different from what should be done with medicine, he commits an offence. But a healthy person who requests medicine for something that should be done with medicine does not commit an offence. In the remaining cases, both the sick and healthy person commit an offence.

Anto āpajjati no bahī: One who prepares a bed without permission commits an offence inside but not outside. Bahi āpajjati no anto: One who spreads out Saṅghika furniture etc., in an open space and leaves commits an offence outside but not inside. However, in the remaining cases, one commits an offence both inside and outside. Antosīmāya: A newcomer, entering the monastery with shoes and an umbrella without showing the newcomer's duties, commits an offence as soon as he steps into the boundary of the upacāra. Bahisīmāyā: One who is leaving, without completing the duties of a departing monk such as putting away wooden items etc., commits an offence as soon as he crosses the boundary of the upacāra. In the remaining cases, one commits an offence both inside and outside the boundary. If a senior monk preaches the Dhamma without being requested, he commits an offence in the Saṅgha. The same method applies in a group and in the presence of an individual. Kāyena vuṭṭhāti: He rises through the tiṇavatthāraka-samatha. One who teaches by speech without moving his body rises by speech. One who teaches after performing a bodily action connected with speech rises by body and speech. In the Saṅgha, rising can be either to give a discourse or to leave. However, in a group or with an individual, rising is only to give a discourse.

Āgāḷhāya ceteyyā: He should intend with firm conviction; meaning, the Saṅgha, if it wishes, may perform the ukkhepanīyakamma on one who does not fulfill the duties of tajjanīyakamma, etc. Alajjī ca hoti bālo ca apakatatto cā: Here, kamma should not be done merely because one is a fool who "does not know what is Dhamma and what is not Dhamma," or because one is unskilled who "does not know what is an offence and what is not an offence"; rather, kamma should be done if one commits an offence rooted in foolishness or rooted in unskillfulness. One who is sīlavipanna in regard to higher morality has committed two āpattikkhandhas; one who is ācāravipanna has committed five āpattikkhandhas; one who is diṭṭhivipanna is endowed with a clinging to an extreme view. Kamma should be done only when they do not see their offences, do not atone for them, and do not relinquish their view.

Kāyikena upaghātikenā: By not training in a training rule (sikkhāpada) laid down for the body; for whoever does not train in it, harms it; therefore, his not training in it is called "bodily detrimental." The same method applies to the remaining two terms. Kāyikena micchājīvenā: Through medicine such as being a messenger or healer who bursts tumors; vācasikenā: Through announcing instruction in the Teaching; the third term is stated by way of combination of both.

Alaṃ bhikkhu mā bhaṇḍana: Enough, bhikkhu, do not quarrel, do not dispute, do not argue, is the meaning. Na voharitabba: Nothing should be said; even if such a person speaks, his words should not be heard. Na kismiñci paccekaṭṭhāne: He should not be placed in any individual position, even in a senior position such as when offering seeds etc. Okāsakammaṃ kārentassā: To one requesting permission, "May the venerable one grant permission, I wish to speak about that." Nālaṃ okāsakammaṃ kātu: Permission should not be granted by saying, "What will you do?". Savacanīyaṃ nādātabba: The word should not be received, the word should not be heard; where he wishes to go having taken (it), one should not go there.

Tīhaṅgehi samannāgatassa bhikkhuno vinayo: What he knows, that is his Vinaya; he should not be asked, is the meaning. Anuyogo na dātabbo: If he asks, "Is this allowable?" an opportunity for questioning should not be given; he should be told, "Ask something else." Thus, he should neither be questioned nor should his question be heard, is the meaning. Vinayo na sākacchātabbo: A question about the Vinaya should not be discussed, talk about what is allowable and what is not allowable should not be engaged in.

Idamappahāyā: Without abandoning this doctrine, starting with the professed celibate. Suddhaṃ brahmacāri: A bhikkhu who is a Khīṇāsava. ‘‘Pātabyataṃ āpajjatī’’: He commits the state of practicing pātabyata. However, because of the statement "Idamappahāyā", having abandoned that professed celibacy, and after the Khīṇāsava apologizes saying ‘‘musā mayā bhaṇitaṃ, khamatha me’’, having abandoned the view that "there is no fault in sensual pleasures," he should purify his course of conduct. Akusalamūlānī: Unwholesome things and roots, or the roots of unwholesome things are akusalamūlāni. The same method applies to kusalamūlas. Actions that are badly conducted or are ugly are duccaritāni. Actions that are well conducted or beautiful are sucaritāni. Evil conduct done by means of the body is kāyaduccaritaṃ. This method applies everywhere. The rest is easy to understand since the method has been stated in the respective places.

The Explanation of the Triplet is Finished.

Explanation of the Quadruplet

324. In the sets of four, he incurs (the offence) by his own speech, but emerges by the speech of another: Having committed an offence through speech, such as padasodhamma etc., having gone to the place of tiṇavatthāraka-samatha, he emerges by the kammavācā of another. He incurs (the offence) by the speech of another, but emerges by his own speech: If he does not relinquish a wrong view, he incurs (the offence) by the kammavācā of another, but emerging while confessing in the presence of an individual, he emerges by his own speech. He incurs (the offence) by his own speech, and emerges by his own speech: Having committed an offence through speech, such as padasodhamma etc., he incurs (the offence) by his own speech, and emerging after confessing, he also emerges by his own speech. He incurs (the offence) by the speech of another, and emerges by the speech of another: Having committed a Saṅghādisesa offence up to the third announcement by the kammavācā of another, he emerges by the parivāsakammavācā etc. of another. Further, in the others, through body he incurs (the offence) by body, confessing he emerges by speech. Through speech he incurs (the offence) by speech, in the tiṇavatthāraka he emerges by body. Through body he incurs (the offence) by body, in the same tiṇavatthāraka he emerges by body. Through speech he incurs (the offence) by speech, confessing the same he emerges by speech. By not spreading out his own covering on Saṅghika furniture, he lies down intending to incur an offence of counting hairs during bodily contact and sahagāraseyyā asleep he incurs (the offence), waking up, however, recognizing that he has committed an offence, and confessing awakened he emerges. One who incurs the offence awake, however, lying down in the tiṇavatthāraka-samatha, awakened he incurs, asleep he emerges**, it is called. The last two terms should be understood according to what was stated earlier.

acittako āpajjati it is called. Confessing later sacittako vuṭṭhāti. sacittako āpajjati means incurring an offence knowingly. acittako vuṭṭhāti means emerging unknowingly lying in tiṇavatthāraka. The other two terms should be understood in the manner already stated. He who confesses an offence that is sabhāga, as a result of confessing, while incurring a dukkata offence, confesses one of the pācittiya offences etc., and while confessing that, he incurs a dukkata offence. However, incurring that dukkata offence, he emerges from the pācittiya offence etc. And emerging from the pācittiya offence etc., he incurs that. Thus, it should be understood that this set of four is stated referring to a single effort of a single individual saying "incurring an offence, he confesses."

kammena āpajjati, confessing akammena vuṭṭhāti. Vissaṭṭhi etc. akammena āpajjati, by parivāsa etc. he emerges by kamma. Samanubhāsana kammena eva āpajjati, kammena vuṭṭhāti. The rest akammena āpajjati, akammena vuṭṭhāti.

In the set of four regarding requisites, the first is his own requisite, the second is belonging to the Saṅgha, the third belongs to a Cetiya, the fourth is a requisite of a householder. If, however, it is brought for the sake of bowls, robes, construction work, or medicine, it is allowed to give the key and have it placed inside.

sammukhā āpajjati, however, at the time of emerging, there is no need for the Saṅgha, therefore parammukhā vuṭṭhāti. Vissaṭṭhi etc. parammukhā āpajjati, in the sammukhā vuṭṭhāti. Samanubhāsana the sammukhā eva āpajjati, sammukhā vuṭṭhāti. The remaining kinds of sampajānamusāvāda etc. parammukhāva āpajjati, parammukhāva vuṭṭhāti. The set of four on not knowing is similar to the set of four on unknowingly.

Liṅgapātubhāvenā: When a bhikkhu or bhikkhunī is lying down, if a change of gender occurs, there is a sahagāraseyyā offence. This is stated in reference to that. However, offences that are not common to both emerge by the manifestation of gender. In the set of four on the simultaneous regaining (of gender), for the bhikkhu whose gender changes, with the simultaneous regaining of gender, he abandons the former male gender due to it being the first that arose and due to its being superior, and he is established in the latter female gender, the bodily and verbal expressions that occurred in terms of male customs, male characteristics etc. are stilled, the designations that occurred thus: "bhikkhu" or "male" cease, and he is completely free from the forty-six training rules that are not common to bhikkhunīs. However, in the second set of four, for the bhikkhunī whose gender changes, she abandons the female gender, which is called "latter" due to its arising later or due to its inferior status, and in the manner stated, she is established in the male gender, which is called "former". The expressions contrary to what was stated are stilled, and the designations that occurred thus: "bhikkhunī" or "female" also cease, and she is completely free from the one hundred and thirty training rules that are not common to bhikkhus.

Cattāro sāmukkaṃsā: The four great references (mahāpadesā); because they were raised up (ukkaṃsitvā) and established by the Blessed One himself when a matter had not arisen, they are called "sāmukkaṃsā". Paribhogā: Things that are suitable for consumption, but water is allowed without being received because it is akālika. Yāvakālika etc. are not allowed to be consumed without being received. Cattāri mahāvikaṭāni: Because they are bound by time, they are suitable at the time stated. Upāsako sīlavā: One who protects five or ten precepts.

A newcomer incurs (the offense), but not a resident. However, one who does not fulfill the duties of a resident, a resident incurs (the offense), but not a newcomer. For the remaining offenses committed through body and speech, both incur (the offense). For an offense that is not shared in common, neither the newcomer incurs (the offense), nor the resident. In the set of four concerning going away, one who goes away without completing the duties of a traveler, a traveler incurs (the offense), but not a resident. But one who does not fulfill the duties of a resident, a resident incurs (the offense), but not a traveler. For the remaining offenses, both incur (the offense), and for an offense that is not shared in common, neither incurs (the offense). In the set of four concerning difference of object etc., among the four pārājikas, there is only difference of object from each other, not difference of offense. For all of them are offenses entailing expulsion. The same method applies to saṅghādisesa etc. As for a bhikkhu and a bhikkhunī, in mutual physical contact, for the bhikkhu there is a saṅghādisesa, for the bhikkhunī a pārājika. Thus there is only difference of offense, not difference of object, for physical contact is the object for both. Similarly, the application should be understood in this way, with instances such as "for a bhikkhunī, in eating garlic, there is a pācittiya, for a bhikkhu, a dukkaṭa." With the four pārājikas together with the thirteen saṅghādisesas, there is both difference of object and difference of offense. Similarly, with the saṅghādisesas etc. together with the aniyatas etc. For bhikkhus and bhikkhunīs incurring the four pārājikas together from the beginning, there is neither difference of object nor difference of offense. Even when incurring them separately, and when incurring the remaining offenses shared in common, the same method applies.

There is similarity of object, but not similarity of offense, in the four pārājikas there is similarity of offense, but not similarity of object. This method applies to the saṅghādisesas etc. For a bhikkhu and a bhikkhunī, in the four pārājikas, there is both similarity of object and similarity of offense. This method applies to all offenses shared in common. In an offense that is not shared in common, there is neither similarity of object nor similarity of offense. For the first question in the first set of four is the second here; and the second there is the first here. There is no differentiation in the third and fourth sets.

The preceptor incurs (the offense), but not the student; a student who does not fulfill the duties to be done for the preceptor, the student incurs (the offense), but not the preceptor; for the remaining offenses, both incur (the offense), and for an offense that is not shared in common, neither incurs (the offense). The same method applies to the set of four concerning the teacher.

He incurs a grave (offense); when employing another in the command "take the lesser part," he incurs a light (offense). The remaining set of three terms should be understood in this way.

Worthy of salutation, but not worthy of rising to greet. Whichever bhikkhu is older, without distinction, to a bhikkhu whose meal has been interrupted. Even a probationary monk of sixty years, when approaching one ordained on that very day, is worthy of rising to greet, but not worthy of salutation. In places where it is not disallowed, an elder is both worthy of salutation and worthy of rising to greet for a junior. But a junior is neither worthy of salutation nor worthy of rising to greet for an elder. The first term of the set of four concerning being worthy of a seat is similar in meaning to the second term in the previous set of four, and the second term is similar to the first.

He incurs (the offense) at the proper time, but not at the wrong time; he incurs the offense of eating at the wrong time at the wrong time, but not at the proper time; for the remaining offenses, he incurs (the offense) both at the proper time and at the wrong time; for an offense that is not shared in common, neither at the proper time nor at the wrong time. In the set of four concerning receiving, almsfood received before the meal is allowable at the proper time, but not at the wrong time. Drink is allowable at the wrong time, but not at the proper time on the following day. That which is allowable for a week and that which is allowable for life is allowable both at the proper time and at the wrong time. The three kinds of allowable (items), yāvakālika etc., that have lapsed their time, and meat that is not allowable, that which has been taken up and that which has not been received, are allowable neither at the proper time nor at the wrong time.

He incurs (the offense) in the border regions, but not in the central regions; when conferring the Going-forth with a group of five, and (when using) a needle case, sandals covering the whole foot, fixed alms bowls, and leather mats, he incurs (the offense) in the central regions, but not in the border regions. Even saying "these four are not allowable here," he incurs (the offense) in the border regions; but saying "these are allowable here," he incurs (the offense) in the central regions. He incurs the remaining offenses in both places, and he incurs an offense that is not shared in common in neither place. In the second set of four, the fourfold object, i.e., conferring the Going-forth with a group of five etc., is allowable in the border regions. Even indicating "this is allowable" is allowable only there, not in the central regions. But indicating "this is not allowable" is allowable in the central regions, but not in the border regions. The remaining items that have been allowed, such as "I allow, bhikkhus, the five salts," are allowable in both places. But that which has been disallowed as not allowable, that is not allowable in either place.

He incurs (the offense) inside, but not outside; when leaving after putting down saṅghika couches etc. in the open, he incurs (the offense) outside, but not inside; for the remaining offenses, (he incurs the offense) both inside and outside; for an offense that is not shared in common, neither inside nor outside. In the set of four concerning the boundary etc., a newcomer who does not fulfill the duties incurs (the offense) inside the boundary, and a traveler (incurs the offense) outside the boundary; he incurs offenses such as false speech both inside the boundary and outside the boundary; an offense that is not shared in common (occurs) in neither place. In the set of four concerning the village, for a training rule connected with an interior house, he incurs (the offense) in the village, but not in the wilderness. A bhikkhunī causing dawn to break incurs (the offense) in the wilderness, but not in the village. He incurs offenses such as false speech both in the village and in the wilderness; an offense that is not shared in common (occurs) in neither place.

The four are preliminary duties: it has been said that this fourfold activity—"a broom, a lamp, water, and a seat"—is called preliminary activity. But these should be understood as "the four preliminary duties": consent, purity of conduct, announcement of the season, calculation of the number of bhikkhus, and exhortation. The four are the proper time for the act: the Uposatha (day); as many bhikkhus as are qualified for the act are present; there are no offenses sharing the same object; and there are no individuals who should be excluded present in it, is said to be the proper time for the act. The four anaññapācittiyas are those stated thus: "having made just this a condition, another pācittiya," the training rule concerning preparing a bed by encroaching, the training rule "Come, friend, to a village or market town," intentionally causing worry, and eavesdropping. The four bhikkhuni permissions are the permissions that are free from the thirteen permissions that have come thus: "If a bhikkhu should dwell apart from the three robes even for one night, except with the permission of the bhikkhus; should have a new spread made, except with the permission of the bhikkhus; if he should dwell apart for longer than that, except with the permission of the bhikkhus; should announce a gross offense to one who is not ordained, except with the permission of the bhikkhus." In the set of four concerning a sick person, a sick person incurs (the offense) when requesting something else with greed, due to something to be done with another medicine; a non-sick person incurs (the offense) when requesting medicine for something to be done without medicine; both incur offenses such as false speech; neither incurs an offense that is not shared in common. The remainder is clear everywhere.

The commentary on the sets of four is finished.

Commentary on the Sets of Five

325. In the sets of five, five individuals are fixed: this refers to the Ānantariya offenses themselves. Five offenses entailing cutting off should be understood as (those concerning) sitting on a couch or chair that exceeds the proper measure, a covering for the boil, a rains-bathing cloth, and a Sugata's robe. By five ways: by being shameless, by unknowingness, by being overwhelmed by worry, by perceiving what is not allowable as allowable, and by perceiving what is allowable as not allowable—by these five. Five offenses due to false speech: pārājika, thullaccaya, dukkaṭa, saṅghādisesa, and pācittiya. Uninvited wandering is the absence of asking permission to wander in families before or after the meal, for him who "should wander in families without asking permission from an available bhikkhu." Non-determination is not doing so; similarly, not doing it is non-determination: determining a time for eating after determining a time, as stated, "at a group meal, except at a time". Non-alternation is not doing that alternation which was stated for eating in succession. These five are rejected by the dhutaṅga of the alms-food eater alone. Suspected and apprehensive is suspected and apprehensive by those who see and those who hear. Even one who is unwavering in the Dhamma, a stream-enterer, should avoid unsafe places, since when seen in these, he is not freed from disgrace or censure. Sosānika is that which has fallen in a cemetery. Pāpaṇika is that which has fallen at a shop door. Thūpacīvara is a robe given after making a mound and performing a rite of offering. Ābhisekika is a robe discarded at a bathing place or a place where a king is consecrated. Bhatapaṭiyābhata is that which has been taken to a cemetery and then brought back. The five great thieves are stated in the section on higher human qualities.

Five offenses arise from the body: he incurs five offenses by the first arising of offenses, the offenses stated with an intermediate expansion thus: "a bhikkhu, perceiving it to be allowable, makes a hut with grass." Five offenses arise from the body and from speech: he incurs five offenses by the third arising of offenses, the offenses stated there thus: "a bhikkhu, perceiving it to be allowable, having arranged (it), makes a hut." Leading to confession are those remaining, excluding pārājika and saṅghādisesa.

Five acts are the four: act of censure, act of degradation, act of banishment, act of reconciliation, and the act of suspension, threefold also as one; thus (there are) five. Five in the third instance: if a bhikkhunī adhering to one who has been suspended does not relinquish (that adherence) after being formally informed up to three times, (there are) three offenses entailing expulsion, thullaccaya, and dukkaṭa; and saṅghādisesa in the formal informing regarding one adhering to a divider of the Saṅgha etc., and pācittiya for not relinquishing a wicked view. Not given is that not given by another. Not known is that not known due to the absence of the intention "I receive." Not allowable is that made not allowable by the five requisites of a samaṇa; or also any other not-allowable meat or not-allowable food. Not done in excess is that not done in excess after invitation. Samajjadāna is giving to festivals of dancing etc. Usabhadāna is the release of a bull amidst a herd of cows. Cittakammadāna is fitting to have painting done there after having a dwelling made. This, however, is stated with reference to the gift of painting done spontaneously. These five, although considered meritorious by the world, are unmeritorious and unwholesome. Spontaneous wit arisen: here, wit (paṭibhāna) is called the desire to speak. These five are difficult to avert: they are not easy to avert; but it is possible to avert (them) by means, by reason, with appropriate reflection, instruction etc.; such is the meaning.

One's own mind is serene: here are these instances: it seems that the Elder Phussadeva, dwelling in a dark hut, having swept the courtyard of a cetiya, having arranged his upper robe over one shoulder, stood looking at the courtyard of the cetiya, the sand scattered evenly like a bed of sinduvāra flowers, producing joy and delight with the Buddha as his object. At that moment, Māra, having become like a black monkey born at the foot of a mountain, went scattering cow dung in the cetiya courtyard. The Elder was not able to attain Arahantship, (but) went away after sweeping. On the second day too, having become an old ox, he did just such an affront. On the third day, having fashioned a bent-legged human form, he went about digging with his foot. The Elder, thinking, "There is no such repulsive person within a league's compass in the villages for alms, could he be Māra?" said, "Are you Māra?" "Yes, venerable sir, I am Māra; now I was not able to deceive you." "(Have you) seen the Tathāgata before?" "Yes, (I have) seen (him) before." "Māra is of great power; come, fashion a likeness of the Buddha Bhagavā." "It is not possible, venerable sir, to fashion such a form; however, I will fashion a similar likeness." Having abandoned his own form, he stood with a form like the Buddha's form. The Elder, looking at Māra, thought, "Even this defiled by lust and delusion is so beautiful, how could the Bhagavā, altogether free from lust and delusion, not be beautiful?" Having regained joy with the Buddha as his object, having developed insight, he attained Arahantship. Māra said, "I have been deceived by you, venerable sir." The Elder also said, "What is there, old Māra, to deceive like that?" In Lokantaravihāra too, a young bhikkhu named Datta, having swept the courtyard of a cetiya, looking around, attained the white kasina. He produced the eight attainments. Then, having developed insight, he realized the three fruits.

Paracittaṃ pasīdatīti (The mind of others becomes clear) Here are the instances: A young bhikkhu named Tissa, having swept the courtyard of the Jambukola Cetiya, stood there still holding the dustpan in his hand. At that moment, a thero named Tissadatta, disembarking from a ship and looking at the Cetiya courtyard, recognized it as a well-prepared place with a cultivated mind and asked a thousand questions, all of which the former answered. In another monastery, a thero, having swept the Cetiya courtyard, completed his duty. Four therōs, pilgrims from the Yonaka country, came and, seeing the Cetiya courtyard, stood at the gate without entering. One thero recollected eight aeons, one sixteen, one twenty, and one thirty aeons.

Devatā attamanā hontīti (The deities become delighted) Here is the instance: It is said that in one monastery, a bhikkhu, having swept both the Cetiya courtyard and the Bodhi courtyard, went to bathe. The deities, thinking, "Since the founding of this monastery, there has never been a bhikkhu who has fulfilled the duty and swept like this," stood with delighted minds and handfuls of flowers. The thero came and asked, "From which village do you come?" The deities said, "Bhante, we live here. Since the founding of this monastery, there has never been a bhikkhu who has fulfilled the duty and swept like this, so, Bhante, pleased with your duty, we stand here with handfuls of flowers."

Pāsādikasaṃvattanikanti (Leads to serenity) Here is the instance: This story arose concerning a minister's son and Abhayatthera: "Which is more serene, the minister's son or Abhayatthera? Let us observe both in one place." Relatives adorned the minister's son and took him to worship the Mahācetiya. Theramātā (the thera's mother) also had a serene robe made and sent it to her son, saying, "May my son have his hair cut, put on this robe, and, surrounded by the community of bhikkhus, worship the Mahācetiya." The minister's son, surrounded by relatives, ascended to the Cetiya courtyard through the eastern gate, while Abhayatthera, surrounded by the community of bhikkhus, ascended to the Cetiya courtyard through the southern gate, met him in the Cetiya courtyard, and said, "Why, friend, do you throw rubbish in the well-swept place of an elder thero and try to compete with me?" In a past life, Abhayatthera had been a mahallakatthera (elderly thera) and swept the Cetiya courtyard in a village for alms, while the minister's son had been a mahāupāsaka (great lay devotee) and had taken rubbish and thrown it in the swept place.

Satthusāsanaṃ kataṃ hotīti (The Teacher's instruction is done) This sweeping duty is praised by the Buddhas; therefore, by doing it, the Teacher's instruction is done. Here is the instance: It is said that venerable Sāriputta, having gone to the Himalayas, entered cessation without sweeping on one mountain slope and sat down. The Blessed One, reflecting, knew that the thero had sat down without sweeping and, going through the air, showed his feet in the unswept place in front of the thero and returned. The thero, rising from his attainment, seeing the Blessed One's feet, strongly established a sense of shame and, kneeling down, thought, "The Teacher knows that I sat down without sweeping, now he will make me feel guilty in the Saṅgha," and went to the presence of the Ten-Powered One, paid homage, and sat down. The Blessed One, saying, "Where have you gone, Sāriputta?" said, "It is not appropriate for you, standing in the place next to me and wandering, to sit down without sweeping." From then on, the thero, even when standing at the place for untying bundles, would sweep away the rubbish with his foot before standing.

Attano bhāsapariyantaṃ na uggaṇhātīti (Does not grasp the limit of his own speech) He does not grasp the limit of his own speech, thinking, "In this matter, so much sutta (discourse) is found, so much vinicchaya (judgment), I will speak so much sutta and vinicchaya." Parassa bhāsapariyantaṃ na uggaṇhāti (Does not grasp the limit of another's speech) But one who does not grasp thus, "This is the questioner's initial statement, this is the final statement, this is the defendant's initial statement, this is the final statement, so much is to be taken, so much is not to be taken," is said not to grasp the limit of another's speech. Āpattiṃ na jānātīti (Does not know the offense) He does not know the distinction between the seven groups of offenses, whether it is a pārājika or a saṅghādisesa. Mūlanti (Root) The two roots of offenses are body and speech; he does not know them. Samudayanti (Origin) The six sources of offenses are called the origin of offenses; he does not know them. This is also said to mean that he does not know the basis of the pārājika offenses, etc. Nirodhanti (Cessation) He does not know the cessation of offenses, thinking, "This offense ceases by confession, subsides, this by formal rehabilitation." Āpattinirodhagāminipaṭipadaṃna jānāti (Does not know the practice leading to the cessation of offenses) But one who does not know the seven samatha (settlements) does not know the practice leading to the cessation of offenses.

adhikaraṇaṃnāma (Adhikaraṇa means) The four adhikaraṇa (legal issues). Adhikaraṇassa mūlaṃnāma (The root of adhikaraṇa means) The thirty-three roots—twelve roots of vivādādhikaraṇa (disputes), fourteen of anuvādādhikaraṇa (accusations), six of āpattādhikaraṇa (offenses), one of kiccādhikaraṇa (procedures); these will become apparent later. Adhikaraṇasamudayonāma (The origin of adhikaraṇa means) The arising of adhikaraṇa. Vivādādhikaraṇa arises dependent on the eighteen grounds for contention; anuvādādhikaraṇa from the four kinds of failures; āpattādhikaraṇa from the seven groups of offenses; kiccādhikaraṇa from the four Saṅgha procedures; this means that he does not know this distinction. Adhikaraṇanirodhaṃ na jānātīti (Does not know the cessation of adhikaraṇa) He is not able to bring it to a settlement of judgment by going to the root and non-root with the Dhamma, the Vinaya, the Teacher's instruction; but one who does not know the seven samatha, thinking, "This adhikaraṇa is settled by two, this by four, this by three, this by one samatha," is said not to know the practice leading to the cessation of adhikaraṇa. Vatthuṃ na jānātīti (Does not know the basis) He does not know the basis of the seven groups of offenses, thinking, "This is the basis of a pārājika, this of a saṅghādisesa." Nidānanti (Cause) He does not know, thinking, "This sikkhāpada (precept) was established here, this here, of the seven causes." Paññattiṃ na jānātīti (Does not know the enactment) He does not know the first enactment in each sikkhāpada. Anupaññattinti (Supplementary enactment) He does not know the repeated enactment. Anusandhivacanapathanti (Connected series of statements) He does not know the basis in terms of the connection of the narrative, the connection of the judgment. Ñattiṃ na jānātīti (Does not know the motion) He does not know all of the motion. Ñattiyā karaṇaṃ na jānātīti (Does not know the performance of the motion) He does not know the business of the motion. There is the act of motion in nine places, such as expulsion, etc.; he does not know that in motions requiring one announcement, two announcements, or four announcements, one stands having attained the motion's business. Na pubbakusalo hoti na aparakusaloti (Is not skilled in what should be said first, nor in what should be said later) He does not know what should be said first and what should be said later; he also does not know that the motion should be established first, not later. Akālaññū ca hotīti (And is not aware of the proper time) He does not know the proper time, he speaks uninvited, unasked; he also does not know the time for the motion, the place for the motion, the occasion for the motion.

Mandattā momūhattāti (Through dullness, through delusion) Merely through ignorance, through delusion, not knowing the benefits in dhutaṅga (ascetic practices). Pāpicchoti (Wicked in his desires) Desiring gain of requisites through that forest dwelling. Pavivekanti (Seclusion) Seclusion of body, mind, and defilements. Idamatthitanti (Having this purpose) He has a purpose by this wholesome practice, therefore, he is idamatthi (having this purpose), the state of being idamatthi; meaning, he relies solely on that idamatthita and nothing else worldly.

Uposathaṃ na jānātīti (Does not know the Uposatha) He does not know the nine kinds of Uposatha. Uposathakammanti (Uposatha act) He does not know the four kinds of Uposatha acts, distinguished by adhamma-vagga, etc. Pātimokkhanti (Pātimokkha) He does not know the two matrices. Pātimokkhuddesanti (Recitation of the Pātimokkha) He does not know all nine kinds of Pātimokkha recitation. Pavāraṇanti (Pavāraṇa) He does not know the nine kinds of Pavāraṇa. The Pavāraṇa act is similar to the Uposatha act.

apāsādikanti (Unlovely) This is said to be unwholesome action, such as misconduct of body, etc. Pāsādikanti (Lovely) This is said to be wholesome action, such as good conduct of body, etc. Ativelanti (Excessively) Meaning, he dwells in families for a very long time, exceeding the proper time. Otāroti (Opportunity) Entering into the defilements. Saṃkiliṭṭhanti (Defiled) Distinguished by gross offenses, bodily contact, etc. Visuddhipañcake (In the five purifications) By including the acceptance of Pavāraṇa, all nine kinds of Pavāraṇa should be understood. The rest is straightforward everywhere.

The explanation of the fifth division is finished.

The Explanation of the Sixth Division

326. Among the sixes— cha sāmīciyoti (six proprieties) "That bhikkhu is unassailable, and those bhikkhus are blameworthy, this is propriety there," "Venerable ones, apply yourselves to your own (duties), lest your own should perish, this is propriety there," "This bowl is to be kept by you, bhikkhu, until it is broken, this is propriety there," "Having taken it out, it should be shared among the bhikkhus, this is propriety there," "It should be known, inquired about, questioned, this is propriety there," "Whoever it belongs to, he will take it, this is propriety there"—these are the six proprieties in the Bhikkhupātimokkha itself. Cha chedanakāti (Six cutting off) The five mentioned in the fifth division, together with the bhikkhunī's water cloth, are six. Chahākārehīti (By six ways) By shamelessness, unknowing, scrupulousness, making what is improper proper, making what is proper improper, loss of mindfulness. Of these, one incurs an offense through loss of mindfulness in cases such as exceeding one night, four nights, seven days, etc. The rest is as stated. Cha ānisaṃsā vinayadhareti (Six benefits for the Vinaya-holder) The five mentioned in the fifth division, together with "his is the Uposatha that depends on that," are six.

Cha paramānīti (Six limits) "An extra robe may be kept for ten days at most, that robe should be put away by that bhikkhu for a month at most, that robe should be solicited by him between the inner and outer robes at most, one who has been silenced should stand addressed at most six times, a new cloth spread should be used by a bhikkhu for six years after it has been made, it may be kept for six years at most, it should be carried in hand for three yojanas at most, an extra bowl may be kept for ten days at most, that which is allowed to be stored may be used for seven days at most, that bhikkhu may be separated from that robe for six nights at most, four kaṃsas at most, one and a half teyyakaṃsas at most, two aṅgulas (finger-widths) of joint at most may be taken, a bed leg may be eight aṅgulas at most, a toothpick may be eight aṅgulas at most"—these are the fourteen limits. Of these, the first six are one group of six, then another group of six should be made in the way that one is removed and one is added to the remainder.

Cha āpattiyoti (Six offenses) The three groups of six stated in between. Cha kammānīti (Six acts) The four: tajjanīya (act of censure), niyassa (act of dependence), pabbājanīya (act of banishment), paṭisāraṇīya (act of reconciliation), and the pair stated regarding not seeing the offense and not making amends are one, and one regarding not relinquishing a wicked view, thus six. Nahāneti (Bathing) Bathing every half month. The two groups of six, beginning with robes with missing parts, etc., are specified in the Kathina section. The rest is straightforward everywhere.

The explanation of the sixth division is finished.

The Explanation of the Seventh Division

327. Among the sevens— satta sāmīciyoti (seven proprieties) The seven should be understood by including "That bhikkhunī is unassailable, and those bhikkhunīs are blameworthy, this is propriety there" in the six previously stated. Satta adhammikā paṭiññātakaraṇāti (Seven unrighteous acknowledgements) "A bhikkhu has committed a pārājika offense, when accused of a pārājika offense, he acknowledges 'I have committed a saṅghādisesa offense,' the Saṅgha makes him deal with the saṅghādisesa offense, that is an unrighteous acknowledgement," thus it is specified in the samathakkhandhaka (section on settlements). Righteous acknowledgements are also specified there. Sattannaṃ anāpatti sattāhakaraṇīyena gantunti (Seven are free from offense by going on a seven-day allowable journey) This is stated in the vassūpanāyikakkhandhaka (section on entering the rains residence). Sattānisaṃsā vinayadhareti (Seven benefits for the Vinaya-holder) The five stated in the fifth division, together with "his is the Uposatha and Pavāraṇa that depends on that," are seven. Satta paramānīti (Seven limits) The limits stated in the sixth division should be combined with the seventh. The two groups of seven beginning with katacīvara (making robes), etc., are specified in the Kathina section.

Bhikkhussa na hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti daṭṭhabbā, bhikkhussa hoti āpatti paṭikātabbā—these three are the heptads, two are unlawful, one is lawful; all three were not specified in Campeyya.Asaddhammā—the dhamma of the untrue, or untrue dhammas; meaning unlovely, base, and inferior.Saddhammā—the dhamma of the true, of the Buddha and others; or true dhammas, beautiful and excellent is the meaning. The rest is self-explanatory everywhere.

The Commentary on the Section of Sevens is finished.

Commentary on the Section of Eights

328.Among the eights—eight advantages means the advantages stated in the Kosambaka Khandhaka, such as, "We will not perform the Uposatha with this bhikkhu; we will perform the Uposatha without this bhikkhu; we will not end the Rains Retreat (pavāreti) with this bhikkhu; we will perform Saṅgha kamma; we will sit on a seat; we will sit for rice-gruel and drinks; we will sit in the refectory; we will dwell under one roof; we will do the proper greeting, rising up, añjali, and customary duties according to seniority; we will do these without this bhikkhu." The same method applies to the second eight; for that too is stated in the Kosambaka Khandhaka in the same way.

Eight up to the third means eight: four in the thirteen for bhikkhus, and four not shared by bhikkhunīs in the seventeen for bhikkhunīs.Aṭṭhahākārehi kulāni dūsetī means he corrupts families by these eight ways: with flowers, fruits, powder, soil, tooth sticks, bamboo, medicine, or conveying messages.Eight matrices are stated in the chapter on robes, and the other eight in the chapter on the Kathina.Aṭṭhahi asaddhammehī—by eight unrighteous things: by gain, by loss, by fame, by lack of fame, by respect, by disrespect, by evil desire, by evil friendship.Eight worldly conditions are: being attached to gain, being averse to loss; similarly with fame and lack of fame, praise and blame, being attached to pleasure, and being averse to pain.Eight-factored lie—is eight-factored, with the seven that come in the Pāḷi along with "vinidhāya sañña".

Eight Uposatha factors—

‘‘One should not kill a living being, nor take what is not given,
Not speak falsely, nor be a drinker of intoxicants;
One should abstain from unchaste conduct, sexual intercourse,
Not eat at night, abstaining from untimely food.

‘‘Not wear garlands, nor use scents,
One should lie on a couch on the bare earth or on a mat;
This, indeed, is called the eight-factored Uposatha,
Declared by the Buddha, the one with qualities ending suffering.’’ (a. ni. 3.71);

Eight qualities of a messenger are stated in the section on the schism of the Saṅgha, in the manner beginning with "Here, bhikkhus, a bhikkhu is both a hearer and a proclaimer."Practices of sectarians (titthiya) are specified in the Mahā Khandhaka.Not exceeding (anatirittā) and exceeding (atirittā) are specified in the Pavāraṇā training rule.Aṭṭhannaṃ paccuṭṭhātabbaṃ—at the refectory, one should rise for older bhikkhunīs, and seats should be given to them.Upāsikā—Visākhā.Eight advantages in a Vinaya-holder—of the five stated in the Pañcaka, eight should be understood by including these three: "For him, the Uposatha, Pavāraṇā, and Saṅghakamma are empowered."Eight measures—should be understood by combining the previously stated measures with a section of eight.Should rightly conduct in eight things—in the eight specified in the Samatha Khandhaka, in the manner beginning with "The Uposatha should not be stopped for a bhikkhu who is of right conduct, nor should the Pavāraṇā be stopped." The rest is self-explanatory everywhere.

The Commentary on the Section of Eights is finished.

Commentary on the Section of Nines

329.Among the nines—nine grounds for animosity are the nine beginning with "He has done me harm."Nine ways of removing animosity are the nine beginning with "He has done me harm, but how could one obtain anything from that?"Nine eliminated objects are cessation, abstention, and desisting through the nine grounds for animosity; a dam against it.By nine ways, the Saṅgha is split—"By nine or more than nine, Upāli, there is both a faction (saṅgharāji) and a schism of the Saṅgha."Nine measures—should be understood by combining the previously stated measures with a section of nine.Nine rooted in craving—dependent on craving is seeking, dependent on seeking is gain, dependent on gain is deciding, dependent on deciding is desire and lust, dependent on desire and lust is attachment, dependent on attachment is possession, dependent on possession is stinginess, dependent on stinginess is protection, due to protection are the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and lies.Nine conceits are conceits such as "I am better than him."Nine robes are those stated in the manner such as the triple robe or the rains-bathing cloth.Na vikappetabbānī—from the time of resolve, they should not be disjoined.Nine unrighteous donations—what is designated for the Saṅgha, one directs to another Saṅgha or to a shrine or to an individual; what is designated for a shrine, one directs to another shrine or to the Saṅgha or to an individual; what is designated for an individual, one directs to another individual or to the Saṅgha or to a shrine; these are stated thus.

Nine acceptances and uses are the acceptances and uses of these same donations.Three righteous donations are these three: what is assigned to the Saṅgha, one gives to the Saṅgha; what is assigned to a shrine, one gives to the shrine; what is assigned to an individual, one gives to the individual. The acceptance and use are also the acceptance and use of these.Nine unrighteous formal acts (saññattiyo)—the individual who speaks against the Dhamma, many who speak against the Dhamma, and the Saṅgha that speaks against the Dhamma; these three triads are specified in the Samatha Khandhaka.Righteous formal acts (saññattiyo) are specified there in the manner of "the individual who speaks for the Dhamma."Two nines of unrighteous acts (adhammakamma) are stated in the first training rule discourse of the Ovadavagga, according to the Pācittiya.Two nines of righteous acts (dhammakamma) are stated there according to the Dukkaṭa. The rest is self-explanatory everywhere.

The Commentary on the Section of Nines is finished.

Commentary on the Section of Tens

330.Among the tens—ten grounds for animosity—the nine stated in the nines, with this, "or animosity arises in an improper situation," are ten.Grounds for removing animosity—the nine stated there, with this, "or animosity arises in an improper situation, but how could one obtain anything from that?" should be understood as ten.Ten eliminated objects—are the ten counted as abstaining through the ten grounds for animosity.Ten-based wrong view—should be understood in the manner of "there is no giving." Right view is in the manner of "there is giving." Antaggāhikā diṭṭhi however, should be understood in the manner of "the world is eternal."Ten wrongnesses are wrong view and so on, ending in wrong liberation; the opposites are rightnesses.Ballot-taking is specified in the Samatha Khandhaka.

A bhikkhu endowed with ten qualities should be appointed for expulsions—with the ten stated in the Samatha Khandhaka in the manner of "he is virtuous."Ten dangers in entering the royal harem are specified in the training rule on kings.Ten objects of giving are food, drink, cloth, vehicles, garlands, scents, unguents, bedding, lodging, and lamps.Ten jewels are pearls, gems, beryl, and so on.Ten rags from a dust heap—effort should be made in these by one who is ordained: those from a cemetery, a shop, gnawed by mice, gnawed by rats, burnt by fire, gnawed by cows, gnawed by goats, robe from a stupa, coronation robe, and one received as part of a meal.Ten robe-wearings—in the Kurundī it is stated as ten, in the manner stated as "they wear all-blue robes." But in the Mahā-aṭṭhakathā it is stated, "Having included a water-bathing cloth or a waist cloth among the nine allowable robes, there are ten."

Persons not to be venerated are specified in the Senāsana Khandhaka.Ten grounds for abuse are specified in the abusive speech.Ten ways are specified in the tale-bearing training rule.Ten lodgings are a couch, a chair, a mattress, a pillow, a bolster, an upper sheet, a mat, a hide, a sitting cloth, a grass mat, and a leaf mat.Ten boons they requested—Visākhā eight, King Suddhodana one, and Jīvaka one.Advantages of rice-gruel and unallowable meats are specified in the Bhesajja Khandhaka. The rest is self-explanatory everywhere.

The Commentary on the Section of Tens is finished.

Commentary on the Section of Elevens

331.Among the elevens—eleven are the eleven, such as eunuchs.Eleven sandals—ten are made of jewels, one is a wooden sandal. Sandals made of grass, muṅja grass, palm leaves, and so on, however, are included within wooden sandals.Eleven bowls—ten are made of jewels along with one made of copper or wood.Eleven robes are eleven, such as all-blue.Up to the third—the bhikkhunī who is an instigator of suspension, the eight Saṅghādisesas, Ariṭṭha, and Caṇḍakāḷī.Eleven dangers are those beginning with "not without a cause."Eleven robes should be resolved—the triple robe, rains-bathing cloth, sitting cloth, patching cloth, cloth for covering the bowl, cloth for wiping the face, cloth for requisites, water-bathing cloth, and waist cloth.Na vikappetabbānī—these same should not be disjoined from the time of resolve.Seams and types along with thread are eleven; all these are specified in the Khuddaka Khandhaka.Grounds are specified in the ground training rule.Dependencies and cessations—five from the preceptor, six from the teacher; thus eleven.Persons not to be venerated are eleven with the naked ascetic; all these are specified in the Senāsana Khandhaka.Eleven measures—should be understood by combining the previously stated fourteen with a section of eleven.Eleven boons—the ten previously stated with the boon requested by Mahāpajāpatī.Eleven boundary faults—will come in the Kammavagga in the manner of "they designate a very small boundary."

In a person who is abusive and reviling, there are eleven dangers—"Bhikkhus, a bhikkhu who is abusive and reviling, who speaks against the noble ones, it is impossible that he would not fall into one of eleven calamities. Which eleven? He does not attain what he has not attained, he declines from what he has attained, he does not progress in the true Dhamma, or he is arrogant about true dhammas, or he lives the holy life unhappily, or he commits some defiled offense, or he renounces the training and returns to the lower state, or he is touched by a serious disease, or he attains madness or mental derangement, or confused, he dies, or at the breaking up of the body, after death, he is reborn in the plane of misery, the bad destination, the lower realm, hell" (a. ni. 11.6). Here, saddhammo means the words of the Buddha are intended.

Āsevitāyā*—having been cultivated from the beginning. Bhāvitāyā*—having been produced and developed.

Bahulīkatāyāti: by doing it repeatedly. Yānīkatāyāti: by doing it like a well-yoked vehicle. Vatthukatāyāti: by doing it as it should be established; that is, by doing it in a way that it becomes a foundation. Anuṭṭhitāyāti: by continuously maintaining it; the meaning is constantly being determined. Paricitāyāti: by accumulating it from all around; the meaning is accumulated, developed, and increased in all directions. Susamāraddhāyāti: by thoroughly undertaking it; the meaning is brought into a state of mastery. Na pāpakaṃ supinanti: does not see an evil dream; but sees an auspicious dream that is the cause of growth. Devatā rakkhantīti: guardian deities provide protection to the righteous. Tuvaṭaṃ cittaṃ samādhiyatīti: the mind quickly becomes concentrated. Uttari appaṭivijjhantoti: not realizing arahantship beyond the jhana of loving-kindness, one who makes time as a sekha or puthujjana goes to the Brahma world. The rest is clear everywhere.

The explanation of the eleventh section is concluded.

The explanation of Ekuttarika is finished.

Uposatha and Other Questions and Answers

332. In answering the questions beginning with ‘‘Uposathakammassa ko ādī’’ (What is the beginning of the Uposatha act?), sāmaggī ādīti: the harmony of those who have gathered after purifying the boundary, bringing the declaration of consent and purity, saying "we will do the Uposatha," is the beginning. Kiriyā majjheti: after doing the preliminary duties, the act of reciting the Pāṭimokkha is in the middle. Niṭṭhānaṃ pariyosānanti: "there all should train in harmony, with mutual appreciation, without dispute" this concluding statement of the Pāṭimokkha is the end. Pavāraṇākammassa sāmaggī ādīti: the harmony of those who have gathered after purifying the boundary, bringing the invitation to make pavāraṇa, saying "we will do pavāraṇa," is the beginning. Kiriyā majjheti: the announcement of pavāraṇa and the talk of pavāraṇa are in the middle; the statement of the newly appointed member of the Sangha, "I will correct it if I see it," is the end. In tajjanīyakamma, etc., vatthunāma: the thing because of which it is worthy of the act, that thing. Puggaloti: the person by whom that thing was done, that person. Kammavācā pariyosānanti: "the tajjanīya act has been done by the Sangha to the bhikkhu named so-and-so; it is pleasing to the Sangha, therefore it is silent; thus I hold it" thus, the final statement of each act of declaration is the end. The rest is clear everywhere.

The explanation of the questions and answers about Uposatha etc., is concluded.

Explanation of the Section on the Ten Advantages

334. In the section on the ten advantages – in dasa atthavasetiādīsu, what should be said has already been said in the explanation of the first pārājika. In Yaṃ saṅghasuṭṭhu taṃ saṅghaphāsūtiādīsu, the higher and higher words are the meaning of the lower and lower words.

However, in Atthasataṃdhammasatantiādi, here, by taking each root in the ten places and combining them ten times, a hundred words are spoken. There, a hundred meanings should be understood in terms of the last word, and a hundred dhammas in terms of the first word. Or, because of the ten advantages which the Tathāgata considered when prescribing the training rules for the disciples, which were previously described in the explanation of the first pārājika, beginning with "there, 'saṅghasuṭṭhutā' means the Sangha being well, like the phrase 'suṭṭhu devā' which means 'suṭṭhu bhante' (venerable sir), it is the acceptance of the words, and whoever accepts the words of the Tathāgata, that is for their long-term benefit and happiness, therefore, for the Sangha's acceptance of my words 'suṭṭhu bhante,' I will prescribe, showing the disadvantages of non-acceptance and the advantages of acceptance, without overwhelming by force" thus, revealing this meaning, he said - 'saṅghasuṭṭhutāyā'" in this way, because they appear ten times here, there are a hundred meanings, and a hundred dhammas should be understood in terms of the words that illuminate those meanings. Now, there are two hundreds of expressions: a hundred expressions in terms of the meanings illuminating, and a hundred expressions in terms of the nature of the Dhamma. There are a hundred knowledges in a hundred meanings, a hundred knowledges in a hundred dhammas, and four hundreds of knowledges in two hundreds of expressions.

"A hundred meanings, a hundred dhammas,
Two hundreds of expressions;
Four hundreds of knowledges,
In the section on the ten advantages."

Thus, what was said, this was said with reference to that.

Thus ends the Mahāvagga commentary in the Samantapāsādikā Vinaya commentary.

The Mahāvagga Commentary is completed.

Paṭhamagāthāsaṅgaṇikaṃ

Description of the Training Rules Prescribed in Seven Cities

335. Ekaṃsaṃcīvaraṃ katvāti: having arranged the robe over one shoulder; the meaning is having properly arranged the upper robe. Paggaṇhitvāna añjalinti: having raised the añjali, which is radiant with the joining of the ten fingernails. Āsīsamānarūpo vāti: as if expecting a blessing. Kissa tvaṃ idha māgatoti: for what reason, desiring what, have you come here? Who said this? The Sammāsambuddho. To whom did he say this? To venerable Upāli. Thus, venerable Upāli approached the Blessed One and asked this verse, ‘‘dvīsu vinayesū’’ (in two vinayas). Then the Blessed One, saying to him "bhaddako te ummaṅgo" (Good is your question), answered it. This is the method everywhere. Thus, venerable Upāli asked all these questions during the Buddha's time. The Blessed One explained. However, during the time of the Sangiti, venerable Mahākassapa asked. Venerable Upāli explained.

bhaddako te ummaṅgoti: your questions are good; questions are called "ummaṅgo" because they emerge from the darkness of ignorance and stand. Tagghāti: a particle in the sense of a reason. Because you ask me, therefore I will explain to you, is the meaning. Or in the sense of acceptance, having accepted the words with this "tagghā," he says he will explain. "Samādahitvā visibbenti, sāmisena, sasitthaka" - these three training rules were prescribed in the land of the Bhaggas.

Description of the Four Failures

336. Yaṃ taṃ pucchimhāti: that which we asked you. Akittayīti: he spoke. Noti: to us. Taṃ taṃ byākatanti: that which was asked, that was explained. Anaññathāti: having explained without making it otherwise.

Ye duṭṭhullā sā sīlavipattīti: although there is no mention of sīlavipatti (failure of morality) in the question, this is said because of the desire to explain the gross. Among the four failures, the gross is included in one failure, and the non-gross is included in three failures. Therefore, having said "ye duṭṭhullā sā sīlavipattī" (those that are gross are failure of morality), he says "pārājikaṃ saṅghādiseso sīlavipattīti vuccatī" (pārājika and saṅghādisesa are called failure of morality) to show that in detail.

yo cāyaṃ, akkosati hasādhippāyoti: this is said to show the basis for the wrong speech.

Abbhācikkhantīti: they accuse, saying "I understand the Dhamma taught by the Blessed One thus."

Ayaṃ sā ājīvavipattisammatāti: this ājīvavipatti (failure of livelihood), which is included in six training rules, is considered the fourth failure; thus, "aduṭṭhulla" (not gross) is explained by this much.

Now, to answer the question "ye ca yāvatatiyakā" (and those that extend to the third time), he says "ekādasā" (eleven) etc.

Description of Chedanakādi

337. Because this question, "ye ca yāvatatiyakā" (and those that extend to the third time), is answered in terms of number as "ekādasa yāvatatiyakā" (eleven extending to the third time), therefore, only following the connection of numbers, he asked other intermediate questions such as ‘‘kati chedanakānī’’(how many are cutting?) For the sake of answering them ‘‘cha chedanakānī’’(six are cutting) etc. is said. There, "ekaṃ bhedanakaṃ, ekaṃ uddālanakaṃ, sodasa jānanti paññattā" (one is splitting, one is removing, sixteen knowing are prescribed) this alone is new. The rest is already explained in the Mahāvagga. There, this which is new, ekaṃ bhedanakanti: a needle case. ekaṃ uddālanakanti: a bed or seat stuffed with cotton. Sodasāti: sixteen. Jānanti paññattāti: prescribed saying "knowing," these should be understood thus - "knowing, one transforms the Sangha's gain into one's own, knowing, one makes a pre-existing bhikkhu sit without invitation, knowing, one pours or has poured water with living beings, grass, or clay, knowing, one eats almsfood prepared for a bhikkhu, knowing, there is a pācittiya after eating with the intention of offending, knowing, one uses water with living beings, knowing, one stirs up a case decided according to the Dhamma, knowing, one conceals a gross offense, knowing, one ordains a person under twenty years of age, knowing, with a thief, knowing, with a bhikkhu who speaks truthfully but does not follow the Dhamma, knowing, a novice who has left in this way, knowing, one transforms the Sangha's gain into a personal gain, knowing, a bhikkhuni who has fallen into a pārājika offense, one does not admonish oneself, knowing, a thief, knowing, one enters an ārāma with bhikkhus without asking permission."

Description of Asādhāraṇādi

338. Now, answering the previous question ‘‘sādhāraṇaṃ asādhāraṇa’’nti (common and uncommon), he says ‘‘vīsaṃ dve satānī’’tiādi (two hundred and twenty) etc. There, among the uncommon ones for bhikkhunis, cha saṅghādisesāti: six are saṅghādisesa: release, physical contact, grossness, self-desire, hut, and dwelling. Dve aniyatehi aṭṭhāti: with two aniyata, these are eight.

Nissaggiyāni dvādasāti –

Dhovanañca paṭiggaho, koseyyasuddhadvebhāgā;
Chabbassāni nisīdanaṃ, dve lomā paṭhamo patto;
Vassikā āraññakena cāti – these are twelve.

Dvevīsati khuddakāti –

Sakalo bhikkhunīvaggo, paramparañca bhojanaṃ;
Anatirittaṃ abhihaṭaṃ, paṇītañca acelakaṃ;
Ūnaṃ duṭṭhullachādanaṃ.

Mātugāmena saddhiñca, yā ca anikkhantarājake;
Santaṃ bhikkhuṃ anāpucchā, vikāle gāmappavesanā.

Nisīdane ca yā sikkhā, vassikā yā ca sāṭikā;
Dvāvīsati imā sikkhā, khuddakesu pakāsitāti.

saṅghamhā dasa nissareti: ten that are expelled from the Sangha are said in the Vibhaṅga, but in the Mātikā, ten that "should be expelled, are saṅghādisesa" are mentioned. Nissaggiyāni dvādasāti: the nissaggiya are those that are explained in the Bhikkhunivibhaṅga. The khuddaka are the khuddaka that are explained there. Likewise, there are four pāṭidesanīya, thus a hundred and thirty training rules are uncommon to bhikkhunis compared to bhikkhus in the Vibhaṅga. The rest in this explanation of common and uncommon is clear.

aṭṭheva pārājikātiādi (eight are pārājika) is said. There, durāsadāti: with this, he shows their danger. For these, like black snakes, are difficult to approach, difficult to come near, difficult to touch, and when committed, lead to the cutting of the root. Tālavatthusamūpamāti: it is like cutting off the entire palm tree, leaving only the stump. Just as a palm tree cut down to the stump does not grow again, so they do not return to their original state.

paṇḍupalāsotiādi (a yellow leaf) etc., is said. Aviruḷhī bhavanti teti: just as these yellow leaves etc., are of a nature that does not grow back to a green state, so too the pārājika are of a nature that does not grow back to the original state of virtue, is the meaning. Thus, by this much, in "vipattiyo ca yehi samathehi sammantī" (and the failures that are settled by the means of settling), it is shown that these eight pārājika failures are not settled by any means of settling. To show those failures that are settled, tevīsati saṅghādisesātiādi (twenty-three saṅghādisesa) is said. There, tīhi samathehīti: this is a comprehensive statement. For the saṅghādisesa are settled by two means of settling, not by tiṇavatthāraka. The rest are settled by all three.

Dve uposathā dve pavāraṇā means this was said with reference to both monks and nuns. This was said merely to show the distinction in vibhatti (grammatical case), not in terms of calming through samatha (methods of settling disputes). Because there are indeed these four vibhatti as bhikkhu uposatho, bhikkhuni uposatho, bhikkhu pavāraṇā, bhikkhuni pavāraṇā, meaning divisions. Cattāri kammānī means Uposatha-kamma such as adhammena vagga. Pañceva uddesā caturo bhavanti anaññathā means bhikkhus have five uddesas, bhikkhunis have four; it cannot be otherwise. These are other distinctions (vibhatti). Āpattikkhandhā ca bhavanti satta, adhikaraṇāni cattārī means these distinctions accord with the samatha. Therefore it says sattahi samathehī etc. Alternatively, it should be understood that these distinctions are mentioned to show the calming of offenses originating from those distinctions through the samatha, since the offenses committed based on these four distinctions - "dve uposathā dve pavāraṇā cattāri kammāni pañceva uddesā caturo bhavanti, anaññathā" - in ways like "nassantete vinassantete," are settled by the previously mentioned samatha. Kiccaṃ ekenā means the kiccādhikaraṇa is settled by one samatha.

Description of Pārājika etc. Offenses

339. Having thus explained all questions in sequence, now, showing the meaning of distributing each of the āpattikkhandha contained in “āpattikkhandhā ca bhavanti sattā,” he says pārājika etc. Herein, pārājika has this meaning in the verse: that which is called āpattipārājikaṃ among the pārājika that are personal offenses and training rules. Because the person incurring it is defeated (parājito), has met defeat, has fallen from the true Dhamma, is ruined (paraddho), fallen (bhaṭṭho), and without support (niraṅkato), there is no association with that person again in terms of Uposatha, Pavāraṇā, etc. Tenetaṃ iti vuccatī means it is called āpattipārājika for that reason. This is the condensed meaning here: Because one is defeated (parājito), therefore it is called pārājika.

saṅghova deti parivāsantiādi is said. The meaning here is: for one who has committed this offense and desires to be restored, at the beginning of that restoration from the offense, for the purpose of giving parivāsa, from the beginning, in the middle for the purpose of giving mānatta, or for the purpose of giving mānatta together with mūlāyapaṭikassana, and at the end for the purpose of absolution, the Saṅgha is required. Because not even one of these acts can be done without the Saṅgha, the Saṅgha is required at the beginning and at the end. Thus, saṅghādiseso.

aniyato na niyatoti Because it is not fixed (niyato), therefore it is aniyato (unfixed), this āpattikkhandha. What is the reason it is not fixed? Anekaṃsikataṃ padaṃ, because this training rule (sikkhāpada) is made with multiple aspects (anekaṃsena). How with multiple aspects? Tiṇṇamaññataraṃ ṭhānaṃ, because it is said there that it should be done by any one of three things, therefore it is called "aniyato," that āpattikkhandha is called aniyato. And just as any one of three things, so too where any one of two things is mentioned, that too is aniyato.

accayo tena samo natthīti among offenses leading to confession (desanāgāminīsu), there is no offense as gross (thūlo) as that. It is called this for that reason; because of the grossness of the offense (accayassa), this is called thullaccaya.

nissajjitvāna deseti tenetanti Because it should be confessed after forfeiting (nissajjitvā desetabbato), it is called nissaggiya.

pāteti kusalaṃ dhammanti It destroys the wholesome mind (kusalacitta), known as kusala dhamma, of one intentionally committing it; therefore, because it destroys the mind (cittanti pāteti), it is pācittiyaṃ. Moreover, because the mind it destroys offends the Noble Path (ariyamaggaṃ aparajjhati) and is a cause of mental confusion (cittasammohakāraṇañca), it is said that it "offends the Noble Path, is a place of mental confusion."

bhikkhu aññātako santotiādi is said. But because that offense should be confessed (paṭidesetabbato), it is called pāṭidesanīyā.

aparaddhaṃ viraddhañca khalitanti All this is a synonymous expression for the dukkaṭa said in "yañca dukkaṭa". Because that which is badly done or wrongly done is dukkaṭaṃ. However, because it is not done according to what the Teacher said, it is aparaddhaṃ, because it occurs by abstaining from what is wholesome (kusalaṃ virajjhitvā pavattattā) it is viraddhaṃ, because one has not ascended the conduct of the Noble Vatta (ariyavattapaṭipadaṃ anāruḷhattā), it is khalitaṃ. Yaṃ manusso kareti This is an illustration by way of simile. Its meaning is: Just as whatever evil a person does openly or in secret in the world is declared to be dukkaṭa; so too this should be understood as dukkaṭa, because it is evil due to being condemned by the Buddha and being base (lāmakabhāvena).

dubbhāsitaṃ durābhaṭṭhanti durābhaṭṭhaṃ means speech that is badly spoken (duṭṭhu ābhaṭṭhaṃ bhāsitaṃ lapitaṃ). That which is durābhaṭṭhaṃ is dubbhāsitaṃ. Moreover, saṃkiliṭṭhañca yaṃ padaṃ, because that expression (padaṃ) is defiled (saṃkiliṭṭhaṃ). Similarly, yañca viññū garahanti, because the wise censure it. Tenetaṃ iti vuccatīti it is called this because of being defiled and because of the wise censuring it; it is called "dubbhāsita".

sekhiyanti This is the condensed meaning here. This should be understood as said for the purpose of illuminating the meaning of that which is contained in the request "handa vākyaṃ suṇoma te," but not contained in the five questions beginning with "garukalahukañcāpī".

channamativassatīti A house covered with grass etc. gets excessively rained on. But this house consisting of offenses is excessively rained on when covered; because while covering up the original offense, one incurs another new offense. Vivaṭaṃ nātivassatīti A house that is not uncovered, well covered, does not get excessively rained on. But this house consisting of offenses does not get excessively rained on when uncovered; because by uncovering the original offense, confessing an offense leading to confession, and rising from an offense leading to rising, one is established in purity. By restraining oneself in the future, one does not incur another offense. Tasmā channaṃ vivarethāti Therefore, while confessing an offense leading to confession and rising from an offense leading to rising, uncover the covered. Evaṃ taṃ nātivassatīti Thus, this uncovered, does not get excessively rained on.

Gati migānaṃ pavananti For deer being harassed by tigers etc. in the open, the forest, the thicket of trees etc., is a refuge, a place of return. Having reached that, they find relief. In this same way, ākāso pakkhīnaṃ gati. However, by way of necessarily approaching, vibhavo gati dhammānaṃ, the destruction itself is the destination of all conditioned phenomena (saṅkhatadhammānaṃ). Because they cannot remain without going to destruction. However, even after remaining for a long time, nibbānaṃ arahato gati, the anupādisesanibbānadhātu is certainly the destination of the arahant whose taints are destroyed.

The commentary on the first collection of verses is finished.

Varieties of Legal Issues (Adhikaraṇabhedaṃ)

Description of Varieties of Condemnation (Ukkoṭanabhedādivaṇṇanā)

340. In the section on varieties of legal issues, ime dasa ukkoṭāti (these are the ten condemnations) to show the condemnations by condemning the legal issues and then condemning the condemnations by samatha, he says “When condemning a vivādādhikaraṇa, how many samatha does he condemn?” etc. Therein, vivādādhikaraṇaṃ ukkoṭento dve samathe ukkoṭetīti he condemns these two: sammukhāvinaya and yebhuyyasika; he prohibits (paṭisedheti); he rejects (paṭikkosatīti). Anuvādādhikaraṇaṃ ukkoṭento cattāroti he condemns these four samatha: sammukhāvinayaṃ, sativinayaṃ, amūḷhavinayaṃ, tassapāpiyasikaṃ. Āpattādhikaraṇaṃ ukkoṭento tayoti he condemns these three samatha: sammukhāvinayaṃ, paṭiññātakaraṇaṃ, tiṇavatthārakaṃ. Kiccādhikaraṇaṃ ukkoṭento ekanti he condemns this one samatha: sammukhāvinayaṃ.

341. In the answers to the questions beginning with Kati ukkoṭāti, among the twelve condemnations, the three condemnations beginning with akataṃ kammanti are especially found in the second, anuvādādhikaraṇa. The three beginning with Anihataṃ kammanti are found in the first, vivādādhikaraṇa. The three beginning with Avinicchitanti are found in the third, āpattādhikaraṇa. The three beginning with Avūpasantanti are found in the fourth, kiccādhikaraṇa. Moreover, all twelve are found in each legal issue (adhikaraṇa).

Tatthajātakaṃ adhikaraṇaṃ ukkoṭetīti In whatever monastery a legal issue has arisen for the sake of bowls, robes, etc., in the manner of "he took my bowl, he took my robe," and in that same monastery the residents (āvāsikā) having gathered, after making known their intentions (attapaccatthike saññāpetvā) with the decision outside the Pāḷi (pāḷimuttakavinicchayeneva) settle it, this is called a legal issue "born there" (tatthajātakaṃ adhikaraṇaṃ). That decision (vinicchayena) by which it is settled is itself one samatha. He who condemns this also commits a pācittiya.

Tatthajātakaṃ vūpasantanti But if the residents are unable to settle that legal issue, then another vinayadhara comes and asks, "Friends, is the Uposatha or Pavāraṇā established in this monastery?" And when they have told him the reason, having decided that legal issue from the Khandhaka, the Parivāra, and the Sutta, he settles it, this is called a legal issue "settled there" (tatthajātakaṃ vūpasantaṃ nāma adhikaraṇaṃ). He who condemns this also commits a pācittiya.

Antarāmaggeti Those intending to accuse (attapaccatthikā), thinking, "We will not abide by this decision, he is not skilled in the Vinaya; there are Vinayadhara elders living in such and such a village, we will go there and have it decided," while going, reflecting on the reason on the way, either reconcile with each other or other monks make them understand, this too is settled. He who condemns a legal issue thus settled on the way (antarāmagge), also commits a pācittiya.

Antarāmagge vūpasantanti But it is not settled by reconciliation with each other or by other like-minded monks making them understand; but rather, a Vinayadhara coming on the road sees them and asks, "Friends, where are you going?" And when they say, "To such and such a village, for such and such a reason," he says, "Enough, friends, what is the point of going there?" and then and there, by Dhamma and Vinaya, he settles that legal issue. This is called a legal issue "settled on the way" (antarāmagge vūpasantaṃ nāma). He who condemns this also commits a pācittiya.

Tattha gatanti But if, even when being told, "Enough, friends, what is the point of going there?" they do not heed the Vinayadhara's words and continue going, having gone, they announce this matter to the like-minded monks. The like-minded monks, thinking, "Enough, friends, a Saṅgha gathering is a serious matter," have them sit down right there and, having decided, reconcile them. This too is settled. He who condemns a legal issue thus settled after going there (tattha gataṃ), also commits a pācittiya.

Tattha gataṃ vūpasantanti But it is not settled by the reconciliation of the like-minded monks; but rather, having convened the Saṅgha, the Vinayadharas settle it in the middle of the Saṅgha. This is called a legal issue "settled after going there" (tattha gataṃ vūpasantaṃ nāma). He who condemns this also commits a pācittiya.

Sativinayanti He who condemns the sativinaya given to one with destroyed taints, commits a pācittiya. The same method applies to the amūḷhavinaya given to a madman and the tassapāpiyasikā given to one overwhelmed by evil.

Tiṇavatthārakaṃ ukkoṭetīti In a legal issue settled by the Saṅgha with the tiṇavatthāraka-samatha, he who says, "An offense arises when a monk, approaching another, sits squatting, raises his joined palms, and confesses; but this so-called rising from an offense even for one who is dozing, I do not approve of this," thus, he is said to condemn the tiṇavatthāraka, he also commits a pācittiya.

Chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭetīti, meaning "one who goes to bias due to desire overturns the case," refers to a Vinaya expert who, being a vinayadhara, for the sake of his preceptor (upajjhaya) or others, clarifies things like "'Adhammaṃ dhammo' (what is not Dhamma is Dhamma)," and overturns a case previously decided by overturning it with any of the twelve overturnings (ukkoṭana), goes to bias due to desire, thus it is called "he overturns the case." But in the case of two persons who have a grievance against each other, if anger arises in one in the manner of "'Anatthaṃ me acarī' (he did me harm)," clarifying things like "'Adhammaṃ dhammo'," in order to impose defeat on that person, he overturns a previously decided case with any of the twelve overturnings, goes to bias due to hate (dosāgati), thus it is called "he overturns the case." However, a foolish, deluded person, simply out of delusion, clarifying things like "'Adhammaṃ dhammo'," and overturning the case in the manner described above, goes to bias due to delusion (mohāgati), thus it is called "he overturns the case." But if, among two persons who have a grievance against each other, one, due to relying on monks known to be biased in their bodily actions, etc., having wrong views rooted in greed, and being powerful in the other faction, is biased, rooted in greed, and powerful, then out of fear that "'Ayaṃ me jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā kareyyā' (this one might cause danger to my life or danger to my holy life)," clarifying things like "'Adhammaṃ dhammo'," and overturning the case in the manner described above, goes to bias due to fear (bhayāgati), thus it is called "he overturns the case."

Tadahupasampannoti, meaning "one ordained then," refers to a novice (sāmaṇera) who is intelligent and learned. Having been defeated in a judgment, he sees the monks despondent and asks, "Why are you despondent?" They tell him about that case. He says to them, "Venerable sirs, let it be, ordain me, and I will settle that case." They ordain him. On the second day, he beats the drum and assembles the saṅgha. Then, when the monks say, "Why has the saṅgha been assembled?" he says, "By me." "Why has it been assembled?" "Yesterday, a case was wrongly decided; I will decide it." "But where were you yesterday?" "I was not yet ordained, venerable sirs, but today I am ordained." He should be told, "This, friend, is a training rule (sikkhāpada) laid down by the Blessed One for those like you: 'tadahupasampanno ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ (one ordained then overturns, it is pācittiya for overturning)', go and confess the offense." The same method applies to a newcomer.

Kārakoti, meaning "the doer," refers to one who, having decided a case with the saṅgha, the defeated monks who have gone to their dwelling (pariveṇa) say, "Venerable sirs, why did you decide the case in this way? Should it not be decided in this way?" He thinks, "Why did you not say so in the first place?" and overturns that case. Thus, whoever, being the doer (kārako), overturns it, for him too, it is pācittiya for overturning. Chandadāyakoti, meaning "the giver of consent," refers to one who, having given his consent (chanda) in the decision of a case, sees the monks in his faction defeated and having come despondent, thinks, "Tomorrow, I will decide it," assembles the saṅgha, and when asked, "Why did you assemble it?" says, "Yesterday, a case was wrongly decided; I will decide it today." "But where were you yesterday?" "I was sitting having given my consent (chanda)." He should be told, "This, friend, is a training rule laid down by the Blessed One for those like you: 'chandadāyako ukkoṭeti, ukkoṭanakaṃ pācittiyaṃ (the giver of consent overturns, it is pācittiya for overturning)', go and confess the offense."

Description of the Basis, etc., of Adhikaraṇa

342. Among "Vivādādhikaraṇaṃ kiṃnidānantiādi (What is the basis of the dispute case?)," kiṃnidānaṃ means what is its basis? Kiṃsamudayaṃ means what is its origin? Kiṃjātikaṃ means what is its nature? Kiṃpabhavaṃ means what is its source? Kiṃsambhāraṃ means what is its accumulation? Kiṃsamuṭṭhānaṃ means what is its arising? All these are simply synonyms for cause.

In "Vivādanidānantiādi (dispute-basis)": Vivādaṃ nidānaṃ etassāti vivādanidānaṃ (dispute-basis) because the dispute is the basis for this, namely dispute consisting of the eighteen grounds for quarrel. This is said in terms of a dispute that arises dependent on dispute. Anuvādo nidānaṃ assāti anuvādanidānaṃ (accusation-basis) because the accusation is the basis for this. This is said in terms of an accusation that arises dependent on accusation. Āpatti nidānaṃ assāti āpattinidānaṃ (offense-basis) because the offense is the basis for this. One commits the four kinds of offenses due to the condition of an offense case (āpattādhikaraṇa), thus, this is said in terms of an offense that arises dependent on offense. Kiccayaṃ nidānamassāti kiccayanidānaṃ (business-basis); the meaning is that the fourfold saṅgha business is its cause. This is said in terms of business that arises dependent on the business of giving probation, etc., up to the third time to a nun who adheres to an expelled nun (ukkhittānuvattikā). This is a connection of a single word on the side of explanation for all four cases. According to this, all words should be connected.

In "hetunidānantiādi (root-basis)", in the explanation, hetunidānādita should be understood in terms of the nine roots: wholesome, unwholesome, and indeterminate. In the explanation of the third question, only the wording is different. For here, the root is simply called a condition (paccaya).

343. In the explanation of the root question, dvādasa mūlānīti (twelve roots) means the six roots of dispute, beginning with the pair of anger and resentment, and the three: greed, hatred, delusion, and the three: non-greed, non-hatred, non-delusion; these twelve roots occur in one's own heart.Cuddasa mūlānīti (fourteen roots) means those same twelve together with body and speech, are fourteen.Cha mūlānīti (six roots) means the six arisings, beginning with body.

aṭṭhārasa bhedakaravatthūnisamuṭṭhānāni (the eighteen grounds for quarrel are the arisings) because it arises in these eighteen grounds for quarrel, or it arises from these as causes. Therefore, these are called arisings. This method applies everywhere.

344. In the division "Vivādādhikaraṇaṃ āpattītiādi (the dispute case is an offense)", "ekena adhikaraṇena kiccādhikaraṇenāti (by one case, by the business case)" is said to show by which case it is settled, but these are not necessarily settled only by the business case. For there is no such thing as a business case for one who confesses in the presence of an individual.

Na katamena samathenāti (by which settlement?) means it is not settled like an offense with remainder (sāvasesāpatti). For it is not possible to confess it, nor to rise from it and be established in purity.

348.Vivādādhikaraṇaṃ hoti anuvādādhikaraṇantiādi nayo uttānoyeva (the dispute case is an accusation case, etc.) the method is plain.

349. After that, yattha sativinayotiādikā (where there is mindfulness-vinaya) six pair of questions are said without releasing the face-to-face-vinaya, their meaning is shown by the explanation itself.

351. In the explanation of the intertwined questions, saṃsaṭṭhāti (intertwined) because the accomplishment of both settlements is at the moment of the mindfulness-vinaya-kammavācā, these qualities are intertwined, whether it is face-to-face-vinaya or mindfulness-vinaya, not un-intertwined. But since it is not possible to separate them and show the distinction, like pattavaṭṭīnaṃ on a banana trunk, therefore it is said "‘‘na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti (and it is not possible to discern these qualities and show the distinction)." This method applies everywhere.

Description of the Bases of the Seven Settlements

352. Kiṃnidānoti (what is its basis) In the answer to the question, nidānaṃ nidānamassāti nidānanidāno (basis-basis). Here, the saṅgha's presence, the Dhamma's presence, the Vinaya's presence, the individual's presence, this is the basis of the face-to-face-vinaya. The khīṇāsava who has attained mindfulness-fullness, who has received blame is the basis of the mindfulness-vinaya. The insane monk is the basis of the innocence-vinaya. And the presence of both the one who confesses and the one to whom he confesses is the basis of the acknowledgment-act. The inability to settle a case that has arisen from quarreling is the basis of the majority-rule. A wicked individual is the basis of the conduct-in-accordance-with-wickedness. Much un-ascetic behavior of those who are quarreling is the basis of the covering-over-with-grass. The Hetupaccayavārā (Root-condition section) is in the same way as said before.

353. The explanation of the root question is plain. Although in the question of arising it is said "‘‘sattannaṃ samathānaṃ katame chattiṃsa samuṭṭhānā’’ti (of the seven settlements, which are the thirty-six arisings)," due to the lack of a classification of action (kamma) for the face-to-face-vinaya, and therefore the lack of arisings, the six arisings have been divided only for the six settlements. Here, kammassa kiriyāti (the action of the action) ñatti (announcement) should be understood. Karaṇanti (doing) is the placing of that same announcement at the time it should be placed. Upagamananti (approaching) is approaching oneself; the meaning is doing that action by oneself. Ajjhupagamananti (requesting approaching) is requesting and approaching; the meaning is requesting another, such as a co-resident, "'idaṃ kammaṃ karohī'ti (do this action)." Adhivāsanāti (acceptance) is "'ruccati me etaṃ, karotu saṅgho'ti (this pleases me, let the saṅgha do it)," thus acceptance; the meaning is giving consent (chanda). Appaṭikkosanāti (non-rejection) is "'na metaṃ khamati, mā evaṃ karothā'ti (this does not please me, do not do it thus)," thus non-rejection. Thus, the thirty-six arisings should be understood in terms of six sets of six.

Description of the Various Meanings of the Seven Settlements

354. The explanation of the question of various meanings is plain. In the explanation of the question of cases, ayaṃ vivādo no adhikaraṇanti (this dispute is not a case) this dispute of mother and son, due to being contradictory, is called a dispute, but because it cannot be made into a case by settlements, it is not a case. The same method applies to accusations, etc. The rest is plain everywhere.

The Description of the Division of Cases is Finished.

Second-Verse Compendium

Description of the Question and Explanation of Accusation, etc.

359. In the Second-Verse Compendium, codanāti (accusation) is accusation after showing the basis and the offense.Sāraṇāti (reminding) is reminding of the fault.Saṅgho kimatthāyāti (for what purpose is the saṅgha?) is for what purpose is the saṅgha's assembly? Matikammaṃ pana kissa kāraṇāti (but for what reason is the intellect-action?) intellect-action means taking counsel; what is the reason for that?

Codanā sāraṇatthāyāti (accusation is for the sake of reminding) accusation of the type described above is for the sake of reminding of the faults of the accuser by the one accused by him.Niggahatthāya sāraṇāti (reminding is for the sake of censure) but reminding of the faults is for the sake of censuring that individual.Saṅgho pariggahatthāyāti (the saṅgha is for the sake of grasping) the saṅgha assembled there is for the sake of grasping the decision; the meaning is for the sake of weighing what is Dhamma and what is not-Dhamma, for the sake of knowing what is well-decided and what is wrongly decided.Matikammaṃ pana pāṭiyekkanti (but intellect-action is separately) the taking counsel of the suttantika elders and the vinayadhara elders is separately, separately for the sake of settling the decision.

Mā kho paṭighanti (do not generate resistance) do not generate anger in the one being accused or the accuser.Sace anuvijjako tuvanti (if you are an investigator) if you are a vinayadhara sitting to decide a case that has entered the saṅgha.

Viggāhikanti (contentious) proceeding in the manner of "‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’ti (you do not understand this Dhamma-Vinaya)." Anatthasaṃhitanti (connected with non-benefit) do not utter talk of that sort that generates non-benefit, agitates the assembly and makes them get up.Sutte vinaye vātiādīsu (in the Sutta or Vinaya) suttaṃnāma (Sutta means) the Ubhatovibhaṅga.Vinayonāma (Vinaya means) the Khandhaka.Anulomonāma (Anuloma means) the Parivāra.Paññattaṃnāma (laid down means) the entire Vinayapiṭaka.Anulomikaṃnāma (Anulomika means) the four Great References.

Anuyogavattaṃnisāmayāti (listen to the questioning-procedure) listen to the questioning procedure.Kusalena buddhimatā katanti (done by the skillful, intelligent one) taken out and established by the clever, wise Blessed One, who has attained the perfection of knowledge.Suvuttanti (well-spoken) well-established.Sikkhāpadānulomikanti (in accordance with the training rules) in accordance with the training rules. This is the word meaning, this here is the concise description with hidden meaning – "‘‘sace tvaṃ anuvijjako, mā sahasā bhaṇi, mā anatthasaṃhitaṃ viggāhikakathaṃ bhaṇi. (if you are an investigator, do not speak rashly, do not speak contentious talk connected with non-benefit.) Yaṃ pana kusalena buddhimatā lokanāthena etesu suttādīsu anuyogavattaṃ kathaṃ supaññattaṃ sabbasikkhāpadānaṃ anulomaṃ, taṃ nisāmaya taṃ upadhārehī’’ti. (But listen to and consider that questioning procedure in these Suttas etc., which is well-established by the skillful, intelligent Lord of the world, which is in accordance with all the training rules.)" Gatiṃ na nāsento samparāyikanti (not destroying one's destination in the next world) listen to the questioning procedure without destroying the arising of a good destination for oneself in the next world. For whoever questions without listening to that, destroys his own destination in the next world, therefore, listen without destroying, is the meaning. Now, in order to show that questioning procedure, he says hitesītiādi (seeking benefit). Here, hitesīti (seeking benefit) means seeking and searching for benefit; the meaning is having established loving-kindness and the preliminary part of loving-kindness.Kālenāti (at the time) at the proper time; question when your burden has been made at the time of request.

Sahasā vohāraṃ mā padhāresīti (do not offer speech rashly) do not offer rashly, do not take up that speech that is rash for these.

Paṭiññānusandhitena kārayeti here, anusandhi means connection of the story. Therefore, he should cause [him to confess] with a connection to the acknowledgement; having considered the connection of the story, the meaning is that he should cause [him to confess] based on the acknowledgement. Or, he should cause [him to confess] by the acknowledgement and the connection; he should cause the bashful one to confess by the acknowledgement; he should cause the shameless one [to confess] by connection to the matter. Therefore, he spoke the verse, paṭiññā lajjīsū. Here, vattānusandhitena kāraye means he should cause [him to confess] with connection to the matter; the acknowledgement by which the acknowledgement connects with his matter, he should cause [him to confess] by that acknowledgement.

Sañciccā means he commits [an offense] knowingly. Parigūhatī means he conceals it, does not declare it, and does not emerge [from it].

Sā ahampi jānāmī means that which has been said by you is true, I also know it in the same way. Aññañca tāha means and also, I ask you that.

Pubbāparaṃ na jānātī means he does not know what was said before and what was said later. Akovido means unskilled in that which is before and after. Anusandhivacanapathaṃ na jānātī means he does not know the connection of the story, the statement, and the connection of the decision statement.

Sīlavipattiyā codetī means he accuses [him] with two aggregates of offenses. Ācāradiṭṭhiyā means by failure in conduct and failure in view. Accusing with failure in conduct, he accuses with the five aggregates of offenses; accusing with failure in view, he accuses with wrong view and clinging to extreme views. Ājīvenapi codetī means he accuses with the six training rules prescribed on account of livelihood. The rest is straightforward everywhere.

The commentary on the Second Gāthā-saṅgaṇika is finished.

The Chapter on Accusation

The Exposition on the Duty of the Investigator

360-361. Now, to show the duty to be done by the Vinaya-holder in an accusation that has arisen in this way, [the passage] beginning with anuvijjakena is begun. Here, in the verse diṭṭhaṃ diṭṭhenā, this is the meaning: one individual is seen exiting or entering from one place with one woman. He accuses him of that with a pārājika offense. The other one acknowledges that seeing. But regarding that seeing, he does not incur a pārājika offense, he does not confess it. Here, that which was seen by him agrees with his statement of seeing, "I saw". But because the other one does not confess a fault regarding that seeing, therefore he is suspected without grounds. The meaning is: suspected without basis. The uposatha should be done with that person with the declaration, "I am pure". The same method should be applied in the remaining two verses. The rest is straightforward everywhere.

The Exposition on the Duty of the Investigator is finished.

The Exposition on the Accuser's Questions and Answers

362-363. In the answers to the initial questions, Codanāya ko ādī, [one] should be established in truth and in the unshakeable, sacce ca akuppe cā. Whatever has been done or not done, that itself should be said, and anger should not be generated in the accuser, investigator, or Sangha. Otiṇṇānotiṇṇaṃ jānitabbaṃ means the statement that is pertinent and impertinent should be known. Here, this is the method of knowing: so much is the accuser's prior statement, so much is the latter statement; so much is the accused's prior statement, so much is the latter statement – this should be known. The measure of the accuser should be taken, the measure of the accused should be taken, the measure of the investigator should be taken. The investigator, without causing even a small amount to be lost, should be told, "Friend, bring it having gathered it together and made it straight". The Sangha should act in this way. Yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasammatī, here, dhammo means the actual fact. Vinayo means both the accusation and the recalling. Satthusāsana means both the accomplishment of the motion (ñatti) and the accomplishment of the announcement (anussāvana). For by this Dhamma, by this Vinaya, and by this teaching of the Teacher, that case is calmed. Therefore, the investigator, having accused with the actual fact, having reminded [him] of the offense, should calm that case with the accomplishment of the motion and the accomplishment of the announcement. The investigator should act in this way. The rest here is straightforward.

364. The answers to the initial questions, Uposatho kimatthāyā, are also straightforward. In the final verses, there ca paribhāsatī means he insults, making light [of others], [thinking,] "What do these ones know?" Khato upahatindriyo means, because of that going to favoritism and because of that insult, by himself, he is cut down by himself, therefore khato [cut down]. And because the faculties such as faith are injured, upahatindriyo [with injured faculties]. Nirayaṃ gacchati dummedho, na ca sikkhāya gāravo means that cut down one, with injured faculties, unintelligent due to the lack of wisdom, not respecting the training due to not training in the three trainings, at the breaking up of the body, goes to hell itself. Therefore, na ca āmisaṃ nissāya…pe… yathā dhammo tathā kare. The meaning of that is, he should not do [it] relying on material things. For while taking robes and so on, material things given by either the accused or the accusers, he does [it] relying on material things. He should not do [it] in this way. Na ca nissāya puggala means going with favoritism and so on by way of, "This is my preceptor or teacher," he does [it] relying on a person. He should not do [it] in this way. But rather, ubhopete vivajjetvā, having avoided both of these, he should do [it] just as the Dhamma is established.

Upakaṇṇakaṃ jappatī means he whispers in the ear, "Speak in this way, do not speak in that way". Jimhaṃ pekkhatī means he seeks only faults. Vītiharatī means he diminishes the judgment. Kummaggaṃ paṭisevatī means he reveals an offense.

Akālena ca codetī means he accuses at an improper time, without being requested. Pubbāparaṃ na jānātī means he does not know the prior matter and the subsequent matter.

Anusandhivacanapathaṃ na jānātī means he does not know the statement in the sense of the connection of the story and the connection of the judgment. The rest is straightforward everywhere.

The Commentary on the Chapter on Accusation is finished.

The Lesser Battle

The Exposition on the Practice of the Investigator

365. In the Lesser Battle, saṅgāmāvacarena bhikkhunā, saṅgāmo means the gathering of the Sangha for the sake of the judgment of a case. For there, those who are enemies of themselves and those who are enemies of the Teaching, declaring what is contrary to the Dhamma, contrary to the Vinaya, the Teacher’s teaching, gather together, like the Vajjian Licchavis of Vesālī. The bhikkhu who, having crushed the doctrine of those enemies, frequents there for the sake of declaring his own doctrine, having plunged in, initiates the judgment, is called one who frequents the battle, like the venerable Yasa. The Sangha should be approached by that bhikkhu who frequents the battle, with a humble mind. Nīcacittenā means having lowered the flag of pride, with a mind with pride destroyed. Rajoharaṇasamenā means like a footwiper; just as when wiping feet with a footwiper, whether the feet are dirty or not dirty, there is neither attachment nor aversion; so too, the meaning is that one should not be attached and not be averse to desirable and undesirable things. Yathāpatirūpe āsane means having known a suitable seat, one should sit down in a place appropriate for oneself, without showing one’s back to the elder bhikkhus. Anānākathikenā means without speaking various kinds of pointless talk. Atiracchānakathikenā means without speaking the talk of animals, such as talk about kings, which has been seen, heard, and thought. Sāmaṃ vā dhammo bhāsitabbo means in a place of assembly of the Sangha, talk based on what is allowable and unallowable, or talk based on the analysis of form and formless [realms], serenity, conduct, insight, proper behavior, posture, duties and so on, is called Dhamma. Such Dhamma should be spoken by oneself, or another should be requested. The bhikkhu who is capable of speaking such talk should be told, “Friend, in the middle of the Sangha, when a question arises, you should speak". Ariyo vā tuṇhībhāvo nātimaññitabbo means noble ones sitting silently do not sit like foolish ordinary people. They sit having taken hold of one or another meditation subject. Thus, silence in the sense of attending to a meditation subject is called noble silence, that should not be disrespected, [thinking,] "What [is the use] of applying oneself to meditation subject?" The meaning is that one should sit having taken hold of a meditation subject suitable for oneself.

Na upajjhāyo pucchitabbo means one should not ask, "What is the name of your preceptor?" This method [applies] everywhere. Na jātī means one should not ask about caste in this way: "Are you of the Khattiya caste or of the Brāhmaṇa caste?" Na āgamo means one should not ask about the āgama in this way: "Are you a reciter of the Dīgha [Nikāya] or a reciter of the Majjhima [Nikāya]?" Kulapadeso should be understood only in terms of the clan of Khattiyas and so on. Atrassa pemaṃ vā doso vā means in that person there might be affection or aversion on account of one of these reasons.

No parisakappikenā means one should not be a parish-arranger, one who complies with the assembly; the meaning is that one should not speak having arranged and composed only that which pleases the assembly. Na hatthamuddā dassetabbā means a hand gesture should not be made for the purpose of conveying a sign about what should be said or should not be said.

Atthaṃ anuvidhiyantenā means one should sit down paying attention only to the penetration of the judgment, considering, "This sutta is found, in this judgment I will say this," in this way. Na ca āsanā vuṭṭhātabba means one should not get up from the seat and wander in the assembly hall. When the Vinaya-holder gets up, the entire assembly gets up. Na vītihātabba means the judgment should not be diminished. Na kummaggo sevitabbo means an offense should not be revealed. Asāhasikena bhavitabba means one should not be hasty; a harsh word should not be spoken hastily. Vacanakkhamenā means with patience toward a harsh word. Hitaparisakkinā means with compassion and with the preliminary part of compassion, one who desires the welfare, one who seeks the welfare, should establish [these]. This is the intention in both word pairs. Anasuruttenā means not with ill-spoken [words]. Ill-spoken means unlovely words reckoned as quarrelsome talk; that should not be said. Attā pariggahetabbo means one should take hold of oneself in this way: "Will I be able to judge and calm [this matter] or not?" The meaning is that one should know one’s own measure. Paro pariggahetabbo means one should take hold of others in this way: "Is this assembly bashful, is it possible to convince [them] or not?"

Codako pariggahetabbo means one should take hold of the accuser in this way: "Is this one an accuser of the Dhamma or not?" Cuditako pariggahetabbo means one should take hold of the accused in this way: "Is this one accused according to the Dhamma or not?" Adhammacodako pariggahetabbo means the measure of that one should be known. The same method [applies] in the remaining [cases]. Vuttaṃ ahāpentenā means the statement spoken by the accuser and accused should not be lost. Avuttaṃ apakāsentenā means one should not reveal a thing that is not conforming. Mando hāsetabbo means a fool should be made to laugh, he should be taken hold of, having encouraged [him], "Surely you are a clansman," having made [him] speak about the matter of investigation, the investigation of that one should be taken. Bhīrū assāsetabbo means one in whom boldness arises due to not having previously conformed to the middle of the Sangha or the middle of a group, that kind of one should be reassured, saying, "Do not fear, speak confidently, we will be your support," and also he should be made to speak about the matter of investigation. Caṇḍo nisedhetabbo means he should be rebuked, threatened. Asuci vibhāvetabbo means having revealed the shameless one, he should be made to declare the offense. Ujumaddavenā means the bhikkhu who is upright, virtuous, devoid of bodily crookedness and so on, should be treated gently. Dhammesu ca puggalesu cā means here, the one who respects the Dhamma but does not respect individuals should be understood as balanced in both Dhammas and individuals.

366. In "Suttaṃ saṃsandanatthāyāti and others," among the suttas and so on, brought together by him (the preceptor), who is pleasing, agreeable, respectable, and cultivatable to his fellow monks, the sutta is for comparing; it should be understood as for comparing what is an offense and what is not an offense. Opammaṃ nidassanatthāyāti: a simile is for showing the meaning. Attho viññāpanatthāyāti: the meaning is for making known. Paṭipucchā ṭhapanatthāyāti: a question is for establishing a person. Okāsakammaṃ codanatthāyāti: the act of seeking leave is for charging with a thing or an offense. Codanā sāraṇatthāyāti: the charge is for reminding of fault or absence of fault. Sāraṇā savacanīyatthāyāti: the reminding of fault or absence of fault is for making one amenable to instruction. Savacanīyaṃ palibodhatthāyāti: being amenable to instruction is for restraint, such as "Do not leave this monastery." Palibodho vinicchayatthāyāti: restraint is for attaining a judgment. Vinicchayo santīraṇatthāyāti: a judgment is for examining fault or absence of fault, for weighing. Santīraṇaṃ ṭhānāṭṭhānagamanatthāyāti: examining is for knowing what is an offense, what is not an offense, what is a grave offense, and what is a light offense. Saṅgho sampariggahasampaṭicchanatthāyāti: the Sangha is for complete acceptance and reception of the judgment; and the meaning is for knowing the state of being well-judged or badly-judged. Paccekaṭṭhāyino avisaṃvādakaṭṭhāyinoti: those who stand in a position of authority and supremacy and in a position of non-disagreement; they should not be discredited, is the meaning.

He said, vinayo saṃvaratthāyāti and so on. There, vinayo saṃvaratthāyāti: all the rules of the Vinaya are for restraint of the bodily and verbal doors. It is a condition for sīla, which has purity of livelihood as its culmination; it is a requisite, is the meaning. This method applies everywhere. Moreover, here, avippaṭisāroti: the absence of mental remorse due to actions done or not done, whether evil or meritorious. Pāmujjanti: weak, young joy. Pītīti: strong, intense joy. Passaddhīti: tranquility of body and mind. Sukhanti: physical and mental happiness. Indeed, both of these are a condition and requisite for samādhi. Samādhīti: one-pointedness of mind. Yathābhūtañāṇadassananti: young vipassanā; this is a designation for the knowledge of arising and passing away. Indeed, one-pointedness of mind is a condition and requisite for young vipassanā. Nibbidāti: disgust, strong vipassanā that has reached its peak and leads to rising above. Virāgoti: the noble path. Vimuttīti: the fruit of Arahatship. Indeed, the fourfold noble path is a condition and requisite for the fruit of Arahatship. Vimuttiñāṇadassananti: the knowledge of reviewing. Vimuttiñāṇadassanaṃ anupādāparinibbānatthāyāti: for attaining parinibbāna without clinging. Indeed, that is a requisite for parinibbāna without clinging, because when that is attained, one must necessarily attain parinibbāna. Etadatthā kathāti: this Vinaya discourse is for this purpose. Mantanāti: it is the very deliberation on the Vinaya. Upanisāti: this series of conditions beginning with "vinayo saṃvaratthāyā" is also for this purpose. Sotāvadhānanti: paying attention to this discourse on the series of conditions. The knowledge that arises from hearing this discourse is also for this purpose. Yadidaṃ anupādā cittassa vimokkhoti: this liberation of the mind, which is freedom from clinging through the four kinds of clinging, namely, the state of Arahatship, is also for this purpose; it is for attaining parinibbāna without clinging, is the meaning.

367.In the verses on the practice of investigation, the first verse has the meaning as stated.

Vatthuṃ vipattiṃ āpattiṃ, nidānaṃ ākāraakovido pubbāparaṃ na jānātīti: "vatthuṃ" and the rest are connected with the word "na jānāti" (does not know). The word "akovido" (unskilled) is connected with "sa ve tādisako" (he is such). Therefore, here is the connection: the bhikkhu who does not know the vatthu (basis) of the pārājikas and so on, does not know the four kinds of vipatti (failure), does not know the seven kinds of āpatti (offense), does not know the nidāna (cause) such as "this training rule was established in such and such a city," does not know what is earlier and later, does not know what is done and not done. Samena cāti: by that same ignorance of what is earlier and later, it is said, "does not know what is done and not done"; thus, the connection with the word najānāti (does not know) should be understood. However, regarding what is said as "ākāraakovido," there, ākāraakovidoti: unskilled in cause and non-cause. Thus, that bhikkhu who does not know the vatthu and so on, and is unskilled in cause, is called unendurable.

Kammañca adhikaraṇañcāti: these words are also connected with the word "na jānāti" (does not know). Here is the connection: just so, that bhikkhu who does not know the kamma (act), and does not know the adhikaraṇa (legal question), and is unskilled in the seven kinds of samatha (settlements), and is lustful, hateful, and deluded by rāga and so on, goes to bhaya (fear) through bhaya (fear), goes to moha (delusion) through sammoha (confusion), and through being lustful and hateful, goes to chanda (desire) and dosa (aversion), and is not skilled in saññatti (designation) because he is unable to make (it) known to others, and is unskilled in nijjhatti (explanation) because he is unable to see cause and non-cause, has gained support because he has obtained a company similar to himself, is shameless because he is outside of shame, is a doer of dark deeds because he is endowed with dark deeds, is disrespectful because of the absence of respect for the Dhamma and for persons worthy of respect, that bhikkhu is called unendurable, should not be endured, should not be looked upon, should not be appointed and placed in a position of authority and supremacy, is the meaning. The method of connection for the verses on the bright side should be understood in the same way as stated.

The Commentary on the Minor Sangāma is finished.

The Great Sangāma

Description of what should be known by one who is dealing (with legal questions)

368-374.In the Great Sangāma – vatthuto vā vatthuṃ saṅkamatīti: having said, "I have seen or heard the first pārājika matter," when asked again and pressed, he says, "I have not seen the matter of the first pārājika, nor heard it; I have seen or heard the matter of the second pārājika." In this same way, the changing from one basis to another, the changing from one failure to another, and the changing from one offense to another should be understood. However, if someone says, "I have neither seen nor heard it," and later says, "I have seen or heard this," or having said, "I have seen or heard it," later says, "I have neither seen nor heard it," this should be understood as avajānitvā paṭijānāti, paṭijānitvā avajānātīti (not knowing, he acknowledges; having acknowledged, he does not know). This itself is called aññenaññaṃ paṭicarati (he deceives with one thing for another).

375.Vaṇṇāvaṇṇoti: the training rule on emission of semen is stated in terms of color and lack of color, such as blue and so on. Vacanamanuppadānanti: sañcaritta (intermediary act) is stated. The three beginning with physical contact are stated in their own form. Thus, these five should be understood as the preliminary part, the preliminary effort, of sexual intercourse.

376.Cattāri apalokanakammānīti: the groups beginning with adhammena vagga (the group by unlawful means). The same method applies in the rest as well. Thus, the four sets of four become sixteen.

Description of going to what should not be gone to

379.Bahujanaahitāya paṭipanno hotīti: indeed, when a Vinaya-holder decides a legal question through such biases as chanda (desire) and so on, the Sangha in that monastery is split into two. The bhikkhunīs who live by instruction also become two parts. The male and female lay followers, boys and girls, and their guardian deities likewise split into two. Then, beginning with the earth deities, even up to the Akaniṭṭha Brahmas, they are divided into two. Therefore, it was said, "He is committed to the harm of many people…to the suffering of gods and humans."

382.Visamanissitoti: relying on unequal bodily actions and so on. Gahananissitoti: relying on the thicket consisting of wrong view and extreme views. Balavanissitoti: relying on powerful, well-known bhikkhus.

393.Tassa avajānantoti: disregarding his words. Or, the genitive case is used in the sense of the dative; the meaning is disregarding him.

394.Yaṃ atthāyāti: for whatever purpose. Taṃ atthanti: that is the purpose. The rest is straightforward everywhere.

The Commentary on the Great Sangāma is finished.

The Breaking of the Kathina

Description of the meaning of the Kathina and so on

403.In the Kathina – aṭṭha mātikāti: the eight mentioned in the Khandhaka beginning with pakkamanantika (ending of going away). Palibodhānisaṃsāpi: the restraints and advantages were also previously stated.

404.Payogassāti: for the sake of the sevenfold preliminary act of washing the robe and so on, the effort that is made, such as fetching water and so on, that effort. Katame dhammā anantarapaccayena paccayoti: in terms of the future, what things, being immediately prior, are conditions, is the meaning. Samanantarapaccayenāti: by an immediately contiguous condition, he asks by making the immediately contiguous condition even more closely contiguous. Nissayapaccayenāti: what things, having approached the state of being a support or basis for the arising effort, are conditions, is the meaning. Upanissayapaccayenāti: by a condition of support that has been approached; he asks by making the condition of support even more closely approached. Purejātapaccayenāti: with this, he asks about the state of being a condition for what arose first. Pacchājātapaccayenāti: with this, he asks about the state of being a condition for what arises later. Sahajātapaccayenāti: with this, he asks about the state of being a condition for what arises without being either prior or subsequent. Pubbakaraṇassāti: for the preliminary act of washing and so on. Paccuddhārassāti: for the withdrawing of the old double robe and so on. Adhiṭṭhānassāti: for the determination of the Kathina robe and so on. Atthārassāti: for the spreading of the Kathina. Mātikānañca palibodhānañcāti: for the eight mātikās and the two palibodhas. Vatthussāti: for the Kathina cloth, the double robe and so on; the rest is in the same way as stated.

He gives the answer in the manner of pubbakaraṇaṃ payogassāti and so on. Its meaning is: what was said, "What things are conditions for the effort?" and so on, there it is said, the preliminary act is a condition for the effort by way of immediately contiguous condition, by way of contiguity, support, and condition of support. Indeed, since the sevenfold preliminary act is done by that effort for the sake of the preliminary act that is to be accomplished by the effort, therefore, it is a condition by these four conditions. However, in the condition of arising beforehand, it does not obtain even one thing among the things specified, but rather the preliminary act itself is a condition of arising beforehand, because the preliminary act is accomplished when there is effort. Therefore, it was said, "The effort is a condition for the preliminary act by way of the condition of arising beforehand." However, it obtains the condition of arising afterwards, therefore, it was said, "The preliminary act is a condition for the effort by way of the condition of arising afterwards." Indeed, that effort is done for the sake of the preliminary act that arises later. However, the condition of arising together does not obtain even one thing among the effort and so on, except for the fifteen things counted as the mātikās, palibodhas, and advantages, because those fifteen things arise together with the spreading of the Kathina, therefore, they are conditions of arising together with each other. Therefore, it was said, "The fifteen things are conditions by way of the condition of arising together." By this method, all the answers to the words should be understood.

Description of the division of the cause of the preliminary act and so on

405.The question and answer beginning with Pubbakaraṇaṃ kiṃnidānanti is straightforward.

406-7.In the questions and answers beginning with "Payogo kiṃnidāno"ti and so on, here in hetunidāno paccayanidānoti, the six robes should be understood as both a hetu (cause) and a paccaya (condition). Indeed, those themselves are the cause and those are the condition for all of the preliminary effort and so on. Indeed, if the six kinds of robes are not present, there is no effort, nor are there preliminary acts and so on, therefore, it was said, "The effort is causally-caused," and so on.

408.In the Sangaha-vāra – vacībhedenāti: by this verbal difference, "I spread the Kathina with this double robe, with this upper robe, with this lower robe." In the question and answer beginning with katimūla, kiriyā majjheti: the withdrawing and the determination are in the middle.

411.Vatthuvipannaṃ hotīti: it is unsuitable cloth. Kālavipannaṃnāma: today it is given by the donors, tomorrow the Sangha gives it for the spreading of the Kathina. Karaṇavipannaṃnāma: having cut it that very day, it is not made.

Description of the division of what should be known about the Kathina and so on

412.In the question and answer beginning with Kathinaṃ jānitabbanti – tesaññeva dhammānanti: the combination, the mixing together, of those very things in which, when those things such as rūpa and so on are present, the Kathina exists. However, with Nāmaṃ nāmakammanti and so on, it shows that this "Kathina" is merely a name among many things, and there is no single thing in reality.

Catuvīsatiyā ākārehīti With twenty-four aspects: "na ullikhitamattenā" etc., by the reasons previously stated. Sattarasahi ākārehīti With seventeen aspects: "ahatena atthataṃ hoti kathina" etc., by the reasons previously stated. Whatever should be said about Nimitta-kamma etc., all that has been said in the Kathinakkhandhaka commentary.

416.Ekuppādā ekanirodhāti Arising together, they arise at the same time; ceasing together, they cease at the same time. Ekuppādā nānānirodhāti Arising together, they arise at the same time; ceasing differently, they cease at different times. What is said is this: all arise together with the spreading (atthāra); for when there is a spreading, there is a taking up (uddhāra). Here, of those ceasing, the first two cease together with the spreading, attaining the state of being taken up (uddhāra). For the cessation of the spreading and their attaining the state of being taken up occur in one moment, while the others cease differently. Even when those have attained the state of being taken up, the spreading still remains. The rest is obvious everywhere.

In the Samantapāsādikā, the Vinaya commentary,

The commentary on the dissolution of the Kathina is finished.

The commentary on the Paññatti Vagga is finished.

Upālipañcakaṃ

Anissitavaggavaṇṇanā

417.In the Upālipañha, katihi nu kho bhanteti this question is related. It seems that the Elder, having contemplated all these pentads in private, thought, "Now, having asked the Blessed One, I will establish a canon for the purpose of reliance and dwelling," and approaching the Blessed One, he asked the questions in the manner beginning with "katihi nu kho bhante." In the explanation of those, uposathaṃ na jānātīti he does not know the nine kinds of Uposatha. Uposathakammaṃ na jānātīti he does not know the four kinds of Uposatha-kamma, distinguished by adhammena-vagga etc. Pātimokkhaṃ na jānātīti he does not know the two mātikās. Pātimokkhuddesaṃ na jānātīti he does not know the nine kinds of Pātimokkhuddesa, five for bhikkhus and four for bhikkhunīs.

Pavāraṇaṃ na jānātīti he does not know the nine kinds of Pavāraṇa. Pavāraṇākammaṃ na jānātīti he does not know the four kinds of Pavāraṇa-kamma, distinguished by adhammena-vagga etc.

Āpattānāpattiṃ na jānātīti he does not know the offense and non-offense specified in each sikkhāpada.

Āpanno kammakatoti having committed an offense, the Sangha has performed a kamma because of that.

Nappaṭippassambhanavaggavaṇṇanā

420.Kammaṃnappaṭippassambhetabbanti Because this does not accord with proper conduct, his kamma should not be revoked; he should be dismissed directly; this is the meaning.

421.Sace upāli saṅgho samaggakaraṇīyāni kammāni karotīti If the Sangha performs kammas that should be done by those in concord, such as Uposatha etc., when the Uposatha and Pavāraṇa are established, support should not be given. If the Sangha, having had the transgression confessed, creates concord in the Sangha, or having performed Tiṇavatthāraka-samatha, performs Uposatha and Pavāraṇa, this kind of kamma is called samaggakaraṇīya. Tatra ceti If a bhikkhu is not pleased with such a kamma, even having performed Diṭṭhāvikamma, such harmony should be approached; thus, a reverse grasp should not be taken. But where they proclaim the Teaching that is contrary, the Discipline that is destructive, and the Teacher's dispensation, there Diṭṭhāvikamma is not suitable; having refuted it, one should leave.

Ussitamantī cāti speaking words filled with greed, hatred, delusion, and pride, speaking dark words that reveal what is unprofitable. Nissitajappīti he is not able to speak with confidence due to his own nature; but rather, "The king spoke thus with me, such-and-such a great minister spoke thus, such-and-such a teacher or preceptor of mine, a Tipiṭaka, spoke thus with me," thus he prattles relying on another. Na ca bhāsānusandhikusaloti he is unskilled in the connection of speech and in the connection of decision. Na yathādhamme yathāvinayeti he is not one who, with a true matter, reminds of the offense and accuses.

Ussādetā hotīti he exalts one, saying, "Our teacher is a great Tipiṭaka, a supreme Dhamma speaker," etc. In the second passage, he debases another, saying, "Does he not know the offense?" etc. Adhammaṃ gaṇhātīti he takes up the side that does not lead out. Dhammaṃ paṭibāhatīti he rejects the side that leads out. Samphañca bahuṃ bhāsatīti he speaks much frivolous talk.

Pasayha pavattā hotīti though unasked, with the burden not placed upon him, relying solely on pride, having intruded, he speaks without authority. Anokāsakammaṃ kāretvāti having not caused Okāsa-kamma to be done, he proceeds. Na yathādiṭṭhiyā byākatā hotīti he does not explain upholding his own view; having set aside his view, he speaks having the view of Dhamma etc. in what is not truly Dhamma etc.; this is the meaning.

Vohāravaggavaṇṇanā

424.Āpattiyā payogaṃ na jānātīti he does not know, "This offense is by bodily action, this is by verbal action." Āpattiyā vūpasamaṃ na jānātīti he does not know, "This offense is calmed by confession, this by emergence, this neither by confession nor by emergence." Āpattiyā na vinicchayakusalohotīti he does not know, "In this matter, this is the offense;" he is not able to raise up and establish an offense corresponding to the fault.

Adhikaraṇasamuṭṭhānaṃ na jānātīti he does not know, "This Adhikaraṇa arises relying on the eighteen grounds for division, this on the four kinds of failure, this on the five or seven groups of offenses, this arises relying on the four Sangha duties." Payogaṃ na jānātīti he does not know, "This Adhikaraṇa has a twelve-root application, this has a fourteen-root application, this has a six-root application, this has a one-root application." For the applications of Adhikaraṇas are their respective roots; he does not know all of that; this is the meaning. Vūpasamaṃ na jānātīti he does not know, "This Adhikaraṇa is calmed by two Samathas, this by three, this by four, this is calmed by one Samatha." Na vinicchayakusalo hotīti he does not know how to decide the Adhikaraṇa and bring it to Samatha.

Kammaṃ na jānātīti he does not know the seven kinds of kamma, such as Tajjanīya etc. Kammassa karaṇaṃ na jānātīti he does not know, "This kamma should be done with this method." Kammassa vatthuṃ na jānātīti he does not know, "This is the basis for Tajjanīya, this for Niyassa etc." Vattanti he does not know the eighteen kinds of Vatta for the four lower kammas among the seven kammas, and the forty-three kinds of Vatta for the three Ukkhepanīya-kammas. Kammassa vūpasamaṃ na jānātīti he does not know, "The bhikkhu who behaves according to the Vatta and begs, his kamma should be revoked, the transgression should be confessed."

Vatthuṃ na jānātīti he does not know the basis for the seven groups of offenses. Nidānaṃ na jānātīti he does not know, "This sikkhāpada was established in this city, this in that." Paññattiṃ na jānātīti he does not know the three kinds of paññatti: paññatti, anupaññatti, and anuppannapaññatti. Padapaccābhaṭṭhaṃ na jānātīti he does not know the word that should be done directly. When it should be said, "Buddho bhagavā," he joins the words having made the lower one upper, saying "Bhagavā buddho."

Akusalo ca hoti vinayeti he is unskilled in the Vinaya-pāḷi and in the commentary.

Ñattiṃ na jānātīti In brief, there are two kinds of ñatti: that which is specified as "This is the ñatti" and that which is unspecified. Of these, that which is unspecified is called "Kammañatti." That which is specified is called "Kammapādañatti;" he does not know all the ñatti entirely. Ñattiyākaraṇaṃ na jānātīti he does not know the performance of Kammañatti in nine places, and of Kammapādañatti in two places. Ñattiyā anussāvananti he does not know, "This ñatti has one announcement, this has three." Ñattiyā samathaṃ na jānātīti That samatha, which is Sati-vinaya, Amūḷha-vinaya, Tassapāpiyasikā, Tiṇavatthāraka, the fourfold Samatha, does not occur without ñatti; he does not know that as Ñattiyā samatha. Ñattiyā vūpasamaṃ na jānātīti The Adhikaraṇa that is calmed by this fourfold Ñatti-samatha, he does not know its calming, "This calming was done by Ñatti."

Suttaṃ na jānātīti he does not know the Ubhatovibhaṅga. Suttānulomaṃ na jānātīti he does not know the four Mahāpadesas. Vinayaṃ na jānātīti he does not know the Khandhaka-parivāra. Vinayānulomaṃ na jānātīti he does not know the four Mahāpadesas themselves. Na ca ṭhānāṭhānakusaloti he is not skilled in cause and non-cause.

Dhammaṃ na jānātīti setting aside the Vinaya Piṭaka, he does not know the remaining two Piṭakas. Dhammānulomaṃ na jānātīti he does not know the four Mahāpadesas in the Suttantika. Vinayaṃ na jānātīti he does not know the Khandhaka-parivāra itself. Vinayānulomaṃ na jānātīti he does not know the four Mahāpadesas. Here, the Ubhatovibhaṅga is not included; therefore, what is said in the Kurundi, "He does not know the entire Vinaya Piṭaka as Vinaya," that should not be taken. Na ca pubbāparakusalo hotīti he is unskilled in the former and latter speech. The rest is obvious everywhere, since it is to be understood in terms of the opposite of what was said, and since it has been previously explained.

The commentary on the Anissita Vagga, Nappaṭippassambhana Vagga, and Vohāra Vagga is finished.

Diṭṭhāvikammavaggavaṇṇanā

425.In the Diṭṭhāvikamma Vagga: diṭṭhāvikammāti Diṭṭhīnaṃ āvikammāni; this is a designation for Vinaya-kammas consisting of revealing views and confessing offenses. Anāpattiyā diṭṭhiṃ āvi karotīti He reveals the view that what is not an offense is an offense; this is the meaning. Adesanāgāminiyāti He reveals the view about a serious offense; he confesses a Saṅghādisesa or Pārājika; this is the meaning. Desitāyāti He reveals the view about even a minor offense that has been confessed; he confesses what has already been confessed; this is the meaning.

Catūhi pañcahi diṭṭhinti Just as the view is revealed by four or five, so he reveals; four or five people confess an offense together; this is the meaning. Manomānasenāti He reveals the view with Mānasas counted by mind; without making a verbal distinction, he confesses the offense in thought; this is the meaning.

Nānāsaṃvāsakassāti He reveals the view in the presence of one of different association by view or of different association by kamma; he confesses the offense; this is the meaning. Nānāsīmāyāti Even to one of the same association, he reveals in the presence of one standing in a different boundary. For one standing in the Māḷaka boundary is not allowed to confess an offense to one standing in the boundary interval, or one standing in the boundary interval to one standing in the boundary of non-separation. Apakatattassāti He confesses in the presence of one who has been expelled, or whose Uposatha and Pavāraṇa have been suspended; this is the meaning.

430.Nālaṃ okāsakammaṃ kātunti Not fit to do Okāsa-kamma; not fit to do it; this is the meaning. Here too, Apakatatta means one who has been expelled, and one whose Uposatha and Pavāraṇa have been suspended. Cāvanādhippāyoti intending to remove from the Sāsana.

432.Mandattāmomūhattāti Due to dullness, due to delusion, he is unable to understand even what has been explained, only revealing his own delusion, he asks like a madman. Pāpicchoti He asks with evil desire, thinking, "Thus people will esteem me." Paribhavāti He asks intending to bring about contempt. This same method applies to other explanations as well. The rest is obvious everywhere. Whatever should be said in the Attādāna Vagga and the Dhutaṅga Vagga, all that has been said below.

The Commentary on the Seen Offenses Chapter is Concluded.

Commentary on the False Speech Chapter

444.In the False Speech Chapter—pārājikagāmī means "going to a pārājika," that is, reaching the state of a pārājika offense. The same method applies to the others as well. Here, the false speech claiming attainment of superior human qualities (uttarimanussadhamma) is pārājikagāmī; the false accusation of a pārājika offense without foundation is saṅghādisesagāmī; the false speech spoken with contrivance (pariyāyena), such as "he who dwells in your vihāra," knowing (the truth), is thullaccayagāmī; not knowing, it is dukkaṭagāmī; that which comes in the statement, "In intentional false speech, a pācittiya offense occurs," is to be understood as pācittiyagāmī.

Adassanenāti, "by not seeing," means by not seeing a Vinaya-holder. For if, when doubt arises about what is allowable and unallowable, one were to see a Vinaya-holder and ask about the nature of what is allowable and unallowable, and abandon what is unallowable and do what is allowable, one would not commit an offense. But not seeing him, one commits an offense even while thinking what is unallowable is allowable. Thus, one does not commit the offense that one would commit by seeing a Vinaya-holder; one commits it only by not seeing him. Therefore, it was said, "by not seeing." Assavanenāti, "by not hearing," means even while dwelling in the same vihāra, if one does not go to attend upon a Vinaya-holder and ask about what is allowable and unallowable, or if one does not hear what others are saying, one certainly commits an offense. Therefore, it was said, "by not hearing." Pasuttakatāti, "by being addicted," means by addiction. For shared sleeping quarters result in an offense even through addiction (pasuttakabhāva). But when committing an offense while perceiving what is unallowable as allowable, one commits the offense as tathāsaññī. Satisammosā, "through forgetfulness," means one commits the offense that is to be committed due to the passing of one night, etc. The rest is straightforward everywhere.

The Commentary on the False Speech Chapter is Concluded.

Commentary on the Chapter on Admonishing Nuns

450.In the Chapter on Nuns—alābhāyāti, "for the sake of non-gain," means for the sake of not obtaining the four requisites; he strives and endeavors so that they do not obtain the requisites. Anatthāyāti, "for the sake of harm," means he strives while bringing harm to the Kālī's teaching. Avāsāyāti, "for the sake of expulsion," means for the sake of driving them out from the village area in which they dwell. Sampayojetīti, "he associates," means he associates them for the sake of indulging in unrighteous practices.

451.“With how many qualities, venerable sir, should a nun be endowed in order to perform an act (kamma)?” He asks referring to one of the seven kinds of acts.

454.Na sākacchātabboti, "should not be conversed with," means the path of discussion, such as distinguishing what is allowable and unallowable, name and form, serenity and insight, should not be spoken. Since a bhikkhu who is an arahant does not deceive, he is the master of such a path of discussion and speaks, not another; therefore, in the first set of five, after rejecting with "not by one who is a learner," in the second set of five, "by one who is a learner," etc., was said.

Na atthapaṭisambhidāpattoti, "not attained to the attha-paṭisambhidā," means he is not one who has attained knowledge in the aspects of analytical knowledge according to the commentary. Na dhammapaṭisambhidāpattoti, "not attained to the dhamma-paṭisambhidā," means he is not one who has attained analytical knowledge in the Pali texts. Na niruttipaṭisambhidāpattoti, "not attained to the nirutti-paṭisambhidā," means he is not one who has attained analytical knowledge in conventional language. Na paṭibhānapaṭisambhidāpattoti, "not attained to the paṭibhāna-paṭisambhidā," means he is not one who has attained analytical knowledge in those kinds of knowledge called ready-wittedness, such as attha-paṭisambhidā, etc. Yathāvimuttaṃ cittaṃ na paccavekkhitāti, "does not review the mind as it is released," means she does not review the mind as it is released according to the four fruits of liberation, with the nineteenfold review. The rest is straightforward everywhere.

The Commentary on the Chapter on Admonishing Nuns is Concluded.

Commentary on the Expulsion Chapter

455.In the Expulsion Chapter—na atthakusaloti, "not skilled in meaning," means not skilled in the commentary; he is not clever in extracting the meaning. Na dhammakusaloti, "not skilled in the Dhamma," means because it has not been received from the teacher's mouth, he is not skilled in the Pali, not a hero in the Pali. Na niruttikusaloti, "not skilled in language," means he is not skilled in other languages and conventions. Na byañjanakusaloti, "not skilled in phonetics," means he is not skilled in applying rounded phonetics, such as lax and emphatic; that is, he is not skilled in distinguishing letters. Na pubbāparakusaloti, "not skilled in what precedes and follows," means he is not skilled in what precedes and follows in meaning, what precedes and follows in the Dhamma, what precedes and follows in language, what precedes and follows in phonetics, and in earlier and later statements.

Kodhanotiādīni, "angry," etc., were said because one overcome by anger, etc., does not know what is reasonable and unreasonable, and cannot decide. Pasāretā hoti no sāretāti, "he bewilders, but does not remind," means he confuses and conceals the accuser and the accused; that is, how he confuses and conceals and does not remind. The rest here in the Expulsion Chapter is straightforward.

The Commentary on the Expulsion Chapter is Concluded.

Commentary on the Chapter on the Settling of Disputes

457.In the Chapter on the Settling of Disputes—puggalagaru hotīti, "he is respectful of persons," means thinking, "This is my preceptor, this is my teacher," etc., and desiring his victory, he declares, "What is not Dhamma is Dhamma." Saṅghagaru hotīti, "he is respectful of the Sangha," means one who decides without abandoning the Dhamma and the Vinaya is called "respectful of the Sangha." One who decides while taking robes, etc., is called āmisagaruko, "respectful of material gains"; one who decides according to the Dhamma without taking them is called saddhammagaruko, "respectful of the true Dhamma."

458.Pañcahupāli ākārehīti, "in five ways, Upāli," means the Sangha is split by five causes—kammena, uddesena, voharanto, anussāvanena, salākaggāhenāti, by an act, by recitation, by speaking, by proclamation, and by taking lots. Here, kammenāti, "by an act," means by an act among the four kinds of acts, beginning with inquiry. Uddesenāti, "by recitation," means by a recitation among the five recitations of the Pātimokkha. Voharantoti, "by speaking," means by declaring the eighteen grounds for division, such as "what is not Dhamma is Dhamma," with those various justifications. Anussāvanenāti, "by proclamation," means by making a split in speech near the ear with the method, "Do you not know that I went forth from a high-class family and have great learning? It is fitting for you to even conceive the thought that one like me would grasp the distorted Dhamma and the distorted Vinaya, the teaching of the Teacher. Is Avīci as cool to me as a blue lotus pond? Do I not fear the lower realms?" Salākaggāhenāti, "by taking lots," means after proclaiming thus and supporting their minds, making them of unchangeable conviction, by taking lots, "Take this lot."

saṅghabhedakakkhandhakavaṇṇanāyaṃ, in the commentary on the Schism Chapter, we said, “Thus, having declared any one thing whatsoever among the eighteen things, and having made them understand with that cause, ‘Take this, approve of this,’ and having had them take a lot, when a separate act of the Sangha is done, the Sangha is split. But in the Parivāra, ‘In five ways, Upāli, the Sangha is split,’ etc., was said. There is no difference in meaning between that and this characteristic of the splitting of the Sangha stated here. But we will reveal the absence of that difference there,” and now that has been revealed.

Paññattetanti, "this is prescribed," means this is prescribed. Where is it prescribed? In the Chapter on Observances. For there, the thirteen chapter observances are prescribed. Therefore, he said, "This is prescribed by me, Upāli, as the observance for visiting bhikkhus." Evampi kho upāli saṅgharāji hoti, no ca saṅghabhedoti, "Even so, Upāli, this is merely a crack in the Sangha, but not yet a schism," means up to this point, there is merely a crack in the Sangha, not yet a schism; but gradually this crack in the Sangha, growing, leads to schism. Yathārattanti, "according to rank," means according to the measure of rank; that is, according to seniority. Āvenibhāvaṃ karitvāti, "having made a separate arrangement," means having made a distinct separation. Kammākammāni karontīti, "they do acts and non-acts," means undertaking successive acts of the Sangha, they do small and large acts. The rest here also in the Chapter on the Settling of Disputes is straightforward.

Commentary on the Two Chapters on Schism

459.In the two Chapters on Schism—vinidhāya diṭṭhiṃ kammenāti, "having abandoned a view, by an act," means having a view that "what is not Dhamma," etc., is "what is Dhamma," etc., and abandoning that view, declaring those things as "Dhamma," etc., he does a separate act. Thus, by whatever act he does having abandoned a view, by that doing, along with the act of abandoning a view, there are five factors. "In these five factors, Upāli," this is the connection of meaning in one set of five. By this method, all the sets of five should be understood. And here also, the set of three factors beginning with speech has been stated only as a preliminary part. But the impossibility of treatment should be understood as due to the act of recitation. The rest is straightforward everywhere. There is nothing here whose method has not been stated before.

Commentary on the Chapter on Dwellings

461.In the Chapter on Dwellings—yathābhataṃ nikkhittoti, "put away as it was brought," means as it was brought and kept.

462.Vinayabyākaraṇāti, "explanations of the Vinaya," means answers to questions about the Vinaya. Pariṇāmetīti, "he modifies," means he determines, declares, speaks. The rest here is straightforward.

Commentary on the Chapter on the Spreading Out of the Kathina Robe

467.In the Chapter on the Spreading Out of the Kathina Robe—otamasikoti, "one who is in darkness," because when he bows, his forehead might strike a bed leg, etc. Asamannāharantoti, "not attending," means not attending to the act of bowing due to being engrossed in duties. Suttoti, "one who is sleeping," means one who has fallen into sleep. Ekāvattoti, "one who is hostile," means one who is turned to one side, standing on the side of an opponent, is called a hostile, uncongenial person; this one is not to be venerated. For if he were to be venerated, he might strike with his foot. Aññavihitoti, "one who is otherwise occupied," means one who is thinking of something else.

Khādantoti, "one who is eating," means one who is eating cakes, fried cakes, etc. Uccārañca passāvañca karonto, "one who is urinating or defecating," because he is in an unsuitable place, is not to be venerated. Ukkhittakoti, "one who is suspended," means one who is suspended by any of the three kinds of acts of suspension is not to be venerated. But the four who are subject to acts of censure, etc., are to be venerated. The uposatha and pavāraṇā are also available to them. And among those who are not to be venerated who have been stated from the beginning, an offense occurs only for one who venerates a naked person and one who is suspended. But for the others, veneration is prohibited due to inappropriateness and due to the reason stated in between. From here on, the ten beginning with pacchāupasampannādayo, "those ordained later," are not to be venerated only because they are grounds for offense. For an offense invariably occurs for one who venerates them. Thus, in these five sets of five, there is no offense for one who venerates thirteen persons, and an offense occurs for venerating twelve.

468.Ācariyo vandiyoti, "the teacher is to be venerated," means the five kinds of teachers—the ordination teacher, the higher ordination teacher, the dependence teacher, the instructor teacher, and the advice teacher—are to be venerated. The rest is straightforward everywhere.

The Commentary on the Chapter on the Spreading Out of the Kathina Robe is Concluded.

And the Commentary on the Upāli's Sets of Five is Concluded.

Commentary on the Arising of Offenses

470.In Acittako āpajjatītiādīsu, "One who is unintentional incurs an offense," etc., one who unintentionally commits a paṇṇattivajja such as sharing sleeping quarters incurs an offense unintentionally, and emerging, one is intentional. Whatever one commits intentionally, one incurs an offense intentionally, and emerging with a covering of grass, one is unintentional. Having stated earlier that one who emerges with a covering of grass incurs an offense unintentionally, one emerges unintentionally. In the other case, emerging, one incurs an offense intentionally, and one emerges intentionally. Doing the giving of the Dhamma, "Dhammadānaṃ karomī," etc., and making a verse-by-verse recitation of the Dhamma, one with a wholesome mind incurs an offense, and declaring with an uplifted mind, "I am doing the Teacher's instruction," one emerges with a wholesome mind. Emerging while being distressed, one emerges with an unwholesome mind, and emerging having fallen asleep with a covering of grass, one emerges with an indeterminate mind. Having done frightening, etc., and declaring with a joyful mind, "I am doing the Buddha's teaching," one incurs an offense with an unwholesome mind, and one emerges with a wholesome mind. Emerging being distressed, one emerges with an unwholesome mind, and emerging with a covering of grass in the manner stated, one emerges with an indeterminate mind. At the time of falling asleep, incurring the offense of sharing sleeping quarters, one incurs an offense with an indeterminate mind, and here also, "one emerges with a wholesome mind," etc., should be understood in the manner stated.

Paṭhamaṃ pārājikaṃ katihi samuṭṭhānehītiādi, "From how many sources does the first pārājika arise?" etc., is straightforward because of the method stated earlier.

473.In Cattāro pārājikā katihi samuṭṭhānehītiādīsu, "From how many sources do the four pārājika offenses arise?" etc., whatever source is obtained by whomever from the standpoint of the highest determination, all that has been stated.

The Commentary on the Arising of Offenses is Concluded.

Appendix to the Second Verse

(1) Commentary on Offenses of Bodily Action, etc.

474. In the explanation of the verses beginning with "How many offenses are physical?", six offenses are physical: In the intervening expansion, one incurs six offenses through the fourth origination of offenses, the offenses stated in the manner beginning with "If a bhikkhu engages in sexual intercourse, there is an offense entailing expulsion." These are called physical because they originate through the body's door. Six are verbal: In that same intervening expansion, one incurs six offenses through the fifth origination of offenses, the offenses stated in the manner beginning with "If a bhikkhu is evil-wishing, subject to desire." For one who conceals, three: For a bhikkhuni who conceals a fault, there is a pārājika; for a bhikkhu concealing a saṅghādisesa, there is a pācittiya; for concealing one's own serious offense, there is a dukkaṭa. Five are conditioned by contact: For a bhikkhuni, there is a pārājika for bodily contact; for a bhikkhu, a saṅghādisesa; for contact related to the body by the body, a thullaccaya; for a nissaggiya related to the body, a dukkaṭa; for flicking with the finger, a pācittiya. These five offenses are conditioned by bodily contact.

At dawn, three: Depending on whether one night, four nights, seven days, ten days, or a month has passed, there is a nissaggiya, a pācittiya; for a bhikkhuni's separation at night, a saṅghādisesa; "If she conceals the first watch, and the second, and the third watch, and at sunrise it is concealed, there is an offense; whoever conceals it should be made to confess a dukkaṭa." These three offenses are incurred at dawn. Two 'until the third': There are eleven called "until the third," but in terms of the rule, there are two: 'until the third' for bhikkhus and 'until the third' for bhikkhunis. One here with eight grounds: There is only one here, in this Dispensation, called "with eight grounds" for bhikkhunis. Everything is gathered by one: By this one statement of origin, "Whoever has an offense, should reveal it," there is a gathering of all training rules and all Pātimokkha recitations.

Two roots of the Vinaya: Body and speech. Two serious ones are stated: Pārājika and saṅghādisesa. Two concealments of serious offenses: For one who conceals a fault, a pārājika; for one who conceals a saṅghādisesa, a pācittiya. These are called two offenses of concealing serious offenses.

Four in another village: "If a bhikkhu makes an agreement with a bhikkhuni, a dukkaṭa; if he oversteps the boundary of another village, a pācittiya; when a bhikkhuni is going to another village, in a circumscribed village, a thullaccaya at the first step, a saṅghādisesa at the second step; in an uncircumscribed village, a thullaccaya upon overstepping the boundary at the first step, a saṅghādisesa at the second step." These are four offenses in another village, classified as dukkaṭa, pācittiya, thullaccaya, and saṅghādisesa. Four conditioned by crossing a river: "If a bhikkhu makes an agreement with a bhikkhuni, a dukkaṭa; if he boards a boat, a pācittiya; when a bhikkhuni is going across a river, a thullaccaya at the first moment of ascent, a saṅghādisesa at the second moment." These are four. Thullaccaya in one meat: In human meat. Dukkaṭa in nine meats: In the remaining improper meats.

Two verbal at night: If a bhikkhuni, at night in the dark without a lamp, converses with a man standing within arm's reach, a pācittiya; if she converses standing beyond arm's reach, a dukkaṭa. Two verbal in the day: If a bhikkhuni during the day in a covered place converses with a man standing within arm's reach, a pācittiya; if she converses beyond arm's reach, a dukkaṭa. For one who gives, three: If one, intending death, gives poison to a human being, and if he dies from it, a pārājika; if one gives it to spirits, and if they die, a thullaccaya; if one gives it to an animal, and if it dies, a pācittiya; for giving a robe to a non-relative bhikkhuni, a pācittiya. Thus, for one who gives, there are three offenses. Four also in receiving: In grasping the hand and grasping the stalk, a saṅghādisesa; in taking hold of the genitals with the mouth, a pārājika; in receiving a robe from a non-relative bhikkhuni, a nissaggiya pācittiya; for one who is flowing, if she receives something edible or consumable from the hand of one who is flowing, a thullaccaya; thus, in receiving, there are four categories of offenses.

(2) Description of Those Leading to Confession, Etc.

475.Five leading to confession: Five light offenses. Six with counter-action: All except a pārājika. One here without counter-action: One pārājika offense.

Two serious in the Vinaya are stated: Pārājika and saṅghādisesa. And those of body and speech: All the training rules are of body and speech; there is not even one training rule established through the mind-door. One grain-flavor at the wrong time: Salted sour gruel. This one grain-flavor is allowable at the wrong time. One agreement by a motion with fourth: Agreement to give exhortation to bhikkhunis. This one agreement by a motion with fourth is allowed.

Two physical pārājikas: The pārājika of sexual intercourse for bhikkhus and the pārājika of bodily contact for bhikkhunis. Two grounds for association: Either one makes oneself an associate, or the Saṅgha, being in concord, reinstates one who has been suspended. However, in the Kurundi, "ground for equal association and ground for different association" are stated as two grounds for association. Interruption of the night for two: Established for one on probation and for one practicing penance. Two 'two-finger's: Two two-finger rules, "It should be taken at most the size of two finger joints," this is one, "two fingers or two months," this is one.

Two having killed themselves: A bhikkhuni, having killed herself, incurs two offenses; she kills and cries, an offense of pācittiya; she kills and does not cry, an offense of dukkaṭa. The Saṅgha is split by two: By action and by ballot. Two here of first offense: Here in the entire Vinaya, there are two of first offense, according to the rule for both. Otherwise, there are nine for bhikkhus and nine for bhikkhunis, thus eighteen. Two performings of the motion: Two duties of the motion – the action and the basis of the action. In nine instances there is an action; in two it stands as the basis of the action.

Three in taking life: "If, not intending for anyone, one digs a pit, and if a human dies, a pārājika; for the death of spirits, a thullaccaya; for the death of an animal, a pācittiya." These are three. Three pārājikas by speech: For one who conceals a fault, for one who follows an expelled bhikkhu, and for one with eight grounds. However, in the Kurundi, "by command in taking what is not given, in the death of a human, in declaring a superhuman quality," thus three are stated. Three kinds of hinting: A saṅghādisesa for alluding to the path of excretion and the path of urination in praising or criticizing; a thullaccaya for mentioning what is below the lower abdomen up to the knees, omitting the path of excretion and the path of urination, in praising or criticizing; a dukkaṭa for mentioning what is above the lower abdomen down to the knees in praising or criticizing. Or three by carrying out: He receives, investigates, and brings back, an offense of saṅghādisesa; he receives, investigates, and does not bring back, an offense of thullaccaya; he receives, does not investigate, and does not bring back, an offense of dukkaṭa. These are three categories of offenses with carrying out as the cause.

Three individuals who should not be given the Going-forth: One deficient in the journey, one deficient in limbs, and one with a flawed object; the differentiation among them has already been stated. Moreover, here, one who is incomplete with bowl and robe, and complete but does not ask, these are included in one deficient in limbs. And those such as matricides are to be understood as included in one with a flawed object, numbered as eunuchs, hermaphrodites, and animals who commit improper acts. This method is stated in the Kurundi. Three kinds of gathering of actions: Announcement and proposal, disordered individuation, and past action. There, "he should give, he should do," and so on, are distinctions of announcement and proposal; "he gives, he does," and so on, are distinctions of disordered individuation; "given, done," and so on, are distinctions of past action. These three gather actions. Actions are gathered by three others as well: by object, by motion, and by announcement. An action is called an action only when it is complete in object, complete in motion, and complete in announcement; therefore it is said, "three kinds of gathering of actions." Three who are banished: Mettiya should banish a bhikkhuni; a corrupter should be banished; a novice possessing ten factors should be banished; one should banish a troublesome novice. Thus, three are to be understood in terms of banishment by way of the marks, association, and punishment. One recitation for three: "I allow, bhikkhus, two or three to perform in one announcement." Therefore, one announcement is allowable for three people with one preceptor and different teachers.

Three in taking what is not given: A pārājika for a foot or more; a thullaccaya for more than a māsaka; a dukkaṭa for a māsaka or less. Four conditioned by sexual intercourse: A pārājika when not damaged; a thullaccaya when mostly damaged; a dukkaṭa with the mouth open; a pācittiya at the membrane. For one who cuts, three: A pārājika for cutting a tree, a pācittiya in the living world, a thullaccaya on the genitals. Five conditioned by throwing away: One throws away poison not intending for anyone, and if a human dies from it, a pārājika; a thullaccaya for spirits; a pācittiya for an animal; a saṅghādisesa for promiscuous throwing away; in the Sekhiya rules, a dukkaṭa for throwing away excrement and urine in a green area. These five offenses are conditioned by throwing away.

Dukkaṭas were done with pācittiyas: In the group of bhikkhuni-exhorters, in the ten training rules, dukkaṭas were indeed done together with pācittiyas, is the meaning. Four nines are stated here: In the first training rule itself, four nines are stated: two in an unlawful act, two in a lawful act, is the meaning. Also with robe for two: A pācittiya for one giving a robe to one ordained in the presence of bhikkhus; a dukkaṭa for one giving to one ordained in the presence of bhikkhunis. Thus, for two, when giving a robe to bhikkhunis, there is an offense due to the robe being the cause, is the meaning.

Eight requiring confession: Are just as they appear in the Pāḷi. Having eaten uncooked grain, dukkaṭas were done with pācittiyas: For one having requested and eaten uncooked grain, dukkaṭas were indeed done together with pācittiyas.

For one going, four: For a bhikkhuni or a woman going after making an agreement, a dukkaṭa; a pācittiya for overstepping the boundary of a village; for that bhikkhuni who goes alone to another village, a thullaccaya upon overstepping the village boundary at the first step, a saṅghādisesa at the second step. These four offenses occur for one going. Also four for one standing: Also four for one standing, is the meaning. How? A bhikkhuni stands in the dark or in a covered place within arm's reach of a man due to friendly intimacy, a pācittiya; she stands beyond arm's reach, a dukkaṭa; at sunrise she stands separating from a companion within arm's reach, a thullaccaya; she stands having separated, a saṅghādisesa. These four offenses for one sitting. Also four for one lying down: Even if she sits or lies down, these same four offenses are incurred.

(3) Description of the Pācittiya

476.Five pācittiyas: If one has received five medicines and kept them unmixed in different containers or in one container, if seven days pass, that bhikkhu incurs all five pācittiyas, all with different objects, in one moment; it should not be said, "He incurred this one first, this one later."

Nava pācittiyānīti: If a bhikkhu, having requested nine kinds of delicious food, crushes and puts a morsel of them all together into his mouth, and it passes beyond his throat, he incurs all nine pācittiya offenses, each with a different object, in a single moment. It should not be said, "He incurred this one first, this one later." Ekavācāya deseyyā: He should confess in one statement, "Venerable sir, having received five medicines and kept them beyond seven days, I have incurred five offenses; I confess them in your presence." Thus, he should confess in one statement; they are confessed by that very act. There is no need for two or three statements. In the second expiation also, it should be said, "Venerable sir, having requested and eaten nine kinds of delicious food, I have incurred nine offenses; I confess them in your presence."

Vatthuṃ kittetvā deseyyā: He should confess reciting the object, "Venerable sir, having received five medicines and kept them beyond seven days, I confess it in your presence as it occurred." Thus, he should confess reciting the object; the offenses are confessed by that very act. There is no need to mention the name of the offense. In the second expiation also, it should be said, "Venerable sir, having requested and eaten nine kinds of delicious food, I confess it in your presence as it occurred."

Yāvatatiyake tisso: For a bhikkhuṇī who does not renounce a condemned following the third admonition, there is a pārājika; for followers of schismatics such as Kokālika, a saṅghādisesa; for one who does not relinquish wrong view, a pācittiya for the bhikkhuṇī Caṇḍakāḷī. These are the three offenses that extend to the third admonition. Cha vohārapaccayā: Meaning, he incurs six offenses due to speech. How? Out of desire for livelihood, wishing to gain, with evil intention, he speaks untruthfully about possessing superior human qualities that he does not have; he incurs a pārājika offense. Out of desire for livelihood, he engages in acting as a go-between; he incurs a saṅghādisesa offense. Out of desire for livelihood, he says, "The one who lives in that monastery is an Arahant"; he incurs a thullaccaya offense. Out of desire for livelihood, a bhikkhu requests and eats delicious food for his own sake; he incurs a pācittiya offense. Out of desire for livelihood, a bhikkhuṇī requests and eats delicious food for her own sake; she incurs a pāṭidesanīya offense. Out of desire for livelihood, one who is not ill requests and eats soup or rice for his own sake; he incurs a dukkata offense.

Khādantassa tisso: For eating human flesh, a thullaccaya; for other kinds of unsuitable flesh, a dukkata; for a bhikkhuṇī eating garlic, a pācittiya. Pañca bhojanapaccayā: Taking food from the hand of an unordained man, and there mixing human flesh, garlic, requested delicious foods for one's own sake, and the remaining unsuitable flesh, crushing the mixture and consuming it, one incurs these five offenses due to food: a saṅghādisesa, a thullaccaya, a pācittiya, a pāṭidesanīya, and a dukkata.

Pañca ṭhānānī: "For a bhikkhuṇī who does not renounce a condemned following the third admonition and repeated formal motions, a dukkata with the initial motion, a thullaccaya with the two formal statements, and a pārājika at the conclusion of the formal statement; a saṅghādisesa for attempting to create a schism," and a pācittiya for not relinquishing wrong view: thus, all the offenses extending to the third admonition go to these five states. Pañcannañceva āpattī: An offense occurs for five kinds of co-religionists. Among them, for two there is undeniably an offense; but for sikkhamānās, novices, and sāmaṇeras, it is not proper because it is not allowable for them. In this way, they should not be made to confess the offense, but disciplinary action should be taken against them. Pañcannaṃ adhikaraṇena cā: And an adhikaraṇa is only for these five. Indeed, for these five, the term adhikaraṇa is used for legal proceedings for the sake of bowls, robes, etc.; but for laypeople, it is called monetary penalty.

Pañcannaṃ vinicchayo hotī: A judgment only occurs for the five co-religionists. Pañcannaṃ vūpasamena cā: An adhikaraṇa that is judged and settled, is settled only for these five. Pañcannañceva anāpattī: Exemption from offense only occurs for these five. Tīhi ṭhānehi sobhatī: He shines through three causes, namely, the Saṅgha, etc. For a person who has committed a transgression, having made amends for the offense in the midst of the Saṅgha, in the midst of a group, or in the presence of an individual, he becomes one of restored virtue, of his former nature. Therefore, it is said that he shines through three means.

Dve kāyikā ratti: A bhikkhuṇī incurs a pācittiya offense if she arranges places for standing, sitting, or lying down within arm's reach of a man in the darkness of night; if she arranges places for standing, etc., having moved beyond arm's reach, she incurs a dukkata. These are the two offenses originating from bodily actions at night. Dve kāyikā divā: In the same way, she incurs two offenses in a concealed place during the day. Nijjhāyantassa ekā āpattī: "Bhikkhus, the female organ of a woman should not be gazed at intently with lust. Whoever should gaze at it intently incurs an offense of wrong-doing" (pārā. 266): for one who gazes intently, this is one offense. Ekā piṇḍapātapaccayā: "Bhikkhus, the face of a giver of alms should not be looked at" (cūḷava. 366): here there is a dukkata offense. Even for a novice giving gruel or curry, there is a dukkata for looking at the face. However, in the Kurundī, it is said, "ekā piṇḍapātapaccayā: There is a pācittiya for eating alms-food prepared by a bhikkhuṇī."

Aṭṭhānisaṃse sampassa: See the advantages stated in the Kosambaka Khandhaka. Ukkhittakā tayo vuttā: Three kinds of expelled persons are stated, namely, for not seeing an offense, for not making amends, and for not relinquishing wrong view. Tecattālīsa sammāvattanā: Turning in these states for just so many of those expelled.

Pañcaṭhāne musāvādo: False speech occurs in five instances, namely, pārājika, saṅghādisesa, thullaccaya, pācittiya, and dukkata. Cuddasa paramanti vuccatī: It is said that fourteen is the limit, according to the method of the ten-day limit mentioned earlier. Dvādasa pāṭidesanīyā: Four for bhikkhus, eight for bhikkhuṇīs. Catunnaṃ desanāya cā: Meaning, the confession of offenses of four. Which ones? The confession of offenses for those who were assaulted by Devadatta, the confession of offenses by Anuruddha Thera's attendant, the confession of offenses by Vaḍḍha the Licchavi, the confession of offenses of the bhikkhus who had been subject to expulsion proceedings and then returned: this is called the confession of offenses of four.

Aṭṭhaṅgiko musāvādo: Eight-factored false speech, beginning with "Formerly it was his habit to speak falsehood" and ending with "suppressing the perception" (pāci. 4-5; pari. 459), is eight-factored by eight factors. The eight factors of the uposatha have already been stated in the method beginning with "He does not kill living beings." Aṭṭha dūteyyaṅgānī: The eight qualities of a messenger have been stated in the context of schism in the Saṅgha, according to the method beginning with "Here, bhikkhus, a bhikkhu is both a hearer and a proclaimer" (cūḷava. 347). Aṭṭha titthiyavattāni: The eight practices of sectarians have been stated in the Mahā Khandhaka.

Aṭṭhavācikā upasampadā: This is stated with reference to the ordination of bhikkhuṇīs. Aṭṭhannaṃ paccuṭṭhātabba: In the refectory, the other bhikkhuṇīs should rise to greet eight bhikkhuṇīs and offer them seats. Bhikkhunovādako aṭṭhahī: A bhikkhu possessing eight qualities should be designated as an adviser of bhikkhuṇīs.

Ekassa chejja: In the verse, of the nine people, only the one who incites the Saṅgha to schism by taking a ballot suffers expulsion; like Devadatta, he incurs a pārājika offense. The four followers of the schismatic incur a thullaccaya, like Kokālika and others; the four who advocate Dhamma are exempt from offense. However, these offenses and exemptions from offense all have a single object: the object of schism in the Saṅgha.

Nava āghātavatthūnī: In the verse, navahī means the Sangha is split by nine bhikkhus. Ñattiyā karaṇā navā: Meaning, there are nine actions to be done by means of a motion. The rest is self-explanatory.

(4) Description of Persons Not to be Saluted, Etc.

477. Dasa puggalā nābhivādetabbā: The ten people who are not to be saluted have been stated in the Senāsanakkhandhaka. Añjali sāmīcena cā: An añjali should not be done to them along with proper conduct. The Khandhaka duties such as asking about drinking water, taking the fan etc., should not be shown to them, an añjali should not be extended, that is the meaning. Dasannaṃ dukkaṭa: For one who does so to those ten, there is a dukkata offense. Dasa cīvaradhāraṇā: Meaning, possession of an extra robe is allowed for ten days.

Pañcannaṃ vassaṃvuṭṭhānaṃ, dātabbaṃ idha cīvara: Here, a robe should be given in the presence of five co-religionists. Sattannaṃ sante: Even in the absence of seven (namely, one gone away to a distant place, an insane person, a deranged person, one suffering from pain, and the three expelled people), it should be given in their presence if there is a suitable receiver. Soḷasannaṃ na dātabba: It should not be given to the remaining sixteen mentioned in the Cīvarakkhandhaka, such as hermaphrodites.

Katisataṃ rattisataṃ, āpattiyo chādayitvānā: Having concealed how many hundreds of offenses for a hundred nights. Dasasataṃ rattisataṃ, āpattiyo chādayitvānā: Having concealed ten hundreds of offenses for a hundred nights. Here is the meaning in brief: One who incurs a hundred saṅghādisesa offenses each day and conceals them for ten days conceals a thousand offenses for a hundred nights; if he has concealed all those offenses for ten days and requests parivāsa, he is freed after dwelling for ten nights as a probationer.

Dvādasa kammadosā vuttā: Twelve faults in acts have been stated: the act of approval is unlawful in a faction, unlawful in a concord, lawful in a faction, as well as the act done with a motion, a motion and one announcement, and a motion and three announcements. Thus, by making three in each action, twelve faults in acts are stated.

Catasso kammasampattiyo: Four kinds of success in acts have been stated: the act of approval is lawful in a concord, as well as the remaining acts.

Cha kammānī: Six acts have been stated: an act that is unlawful in a faction, an act that is unlawful in a concord, an act that is seemingly lawful in a faction, an act that is seemingly lawful in a concord, an act that is lawful in a faction, and an act that is lawful in a concord. Ekettha dhammikā katā: Meaning, only one act here, the act that is lawful in a concord, is made lawful. In the explanation of the second verse also, this alone is lawful.

Yaṃ desitā: Those which were taught, spoken, declared. In Anantajinenā, because of being without limit, boundary or definition, Nibbāna is called Anantaṃ. That was conquered, won, attained, reached by the Blessed One, having crushed the host of defilements like a king having crushed the army of his enemies and won the kingdom, therefore the Blessed One is called "Anantajina". He himself is Tādi through being without change in desirable and undesirable things. He saw the five kinds of discernment known as vikkhambhana, tadaṅga, samuccheda, paṭipassaddhi, and nissaraṇa viveka, therefore is the Blessed One "Vivekadassi". Anantajinena tādinā vivekadassinā, those groups of offenses taught by the Blessed One. Ekettha sammati vinā samathehī: Here is the connection of words: of the seven groups of offenses taught by the Teacher, not even one offense is settled without samathas. But all these things—the six samathas and four adhikaraṇas—are settled by the face-to-face Vinaya; they come into union. But here, only one, the face-to-face Vinaya, is settled without the samathas; it attains the state of being a samatha. For indeed, there is no non-accomplishment of it without another samatha. Therefore, it was said: "Ekettha sammati vinā samathehī." Thus, the meaning has been stated in the commentaries with this intention. But we, taking the meaning of "vinā" as merely negation, would prefer this meaning: "Ekettha sammati vinā samathehī" means among these seven groups of offenses, one, the group of pārājika offenses, is settled without samathas. And this has been said: "That offense that is without remainder, that offense is not settled by which adhikaraṇa, in which place, or by which samatha?"

Chaūnadiyaḍḍhasatāti: "Here, Upāli, a bhikkhu declares what is not Dhamma as Dhamma. In that division based on the view of what is not Dhamma, a view of what is not Dhamma; in that division based on the view of what is not Dhamma, a view of Dhamma; in that division based on the view of what is not Dhamma, doubt; in that division based on the view of Dhamma, a view of what is not Dhamma; in that division based on the view of Dhamma, doubt; in that division based on doubt, a view of what is not Dhamma; in that division based on doubt, a view of Dhamma; in that division based on doubt, doubt." Thus, those one hundred and fifty-six (chaūnadiyaḍḍhasataṃ) which are stated in the Saṅghabhedakakkhandhaka based on the eighteen grounds for division, each with eighteen aspects, should be understood as leading to woeful states (āpāyikā).

Aṭṭhārasa anāpāyikāti: "Here, Upāli, a bhikkhu declares what is not Dhamma as Dhamma. In that division based on the view of Dhamma, he approves of the view of Dhamma, approves of tolerance, approves of inclination, approves of liking, and announces, taking a voting ticket: 'This is the Dhamma, this is the Vinaya, this is the Teaching of the Teacher. Accept this, prefer this.' This bhikkhu, Upāli, is not one who causes division in the Saṅgha leading to woeful states (na āpāyiko), not one who causes division leading to hell (na nerayiko), not one who causes division lasting for a kappa (na kappaṭṭho), not one who causes division that is incurable (na atekiccho)." Thus, the eighteen people stated at the end of the Saṅghabhedakakkhandhaka, making one in each ground. The eighteen aspects have already been stated in the explanation of the one hundred and fifty-six.

(5) Soḷasakammādivaṇṇanā

478.The explanations of all the verses beginning with Kati kammānīti are straightforward.

The Explanation of the Second Group of Verses is Finished.

Sedamocanagāthā

(1) Avippavāsapañhāvaṇṇanā

479.In the Sedamocanagāthā, asaṃvāsoti means non-association by way of common dwelling for Uposatha, Pavāraṇā, and so on. Sambhogo ekacco tahiṃ na labbhatīti: improper association is not obtained; however, tending to her with bathing, food, etc., can be done by the mother. Avippavāsena anāpattīti: there is no offense for sharing a dwelling. Pañhā mesā kusalehi cintitāti: this question was considered by the skilled, by the wise. Its explanation should be understood from the bhikkhunī who is a mother of a child; for this was said with reference to her son.

The verse that was not explained was stated with reference to a heavy object (garubhaṇḍaṃ), but its meaning has already been stated in the decision concerning heavy objects.

Dasa puggale na vadāmīti: I do not speak of the ten types of individuals stated in the Senāsanakkhandhaka. Ekādasa vivajjiyāti: I also do not speak of those eleven types of individuals to be avoided who are stated in the Mahākhandhaka. This question was stated with reference to a naked bhikkhu.

Kathaṃ nu sikkhāya asādhāraṇoti: this question was stated with reference to a bhikkhu who was formerly a barber. For he is not allowed to keep barber's tools, but others are; therefore, he is not common to the training.

Taṃ puggalaṃ katamaṃ vadanti buddhāti: this question was stated with reference to an artificially created Buddha (nimmitabuddhaṃ).

Adhonābhiṃvivajjiyāti: having avoided below the navel. This question was stated with reference to that headless trunk (kabandhaṃ) without a head, which has eyes and a mouth on its chest.

Bhikkhu saññācikāya kuṭinti: this question was stated with reference to a hut covered with grass. The second question was stated with reference to a hut made entirely of clay.

Āpajjeyya garukaṃ chejjavatthunti: this question was stated with reference to a bhikkhunī who conceals a fault (vajjapaṭicchādikaṃ). The second question was stated with reference to those incapable individuals such as paṇḍakas. For even in the state of householders, these eleven have already incurred a pārājika offense.

Vācāti: not speaking with the voice. Giraṃ no ca pare bhaṇeyyāti: he should not utter even a sound in reference to another person, thinking, "These will hear." This question was stated with reference to this falsehood: "He does not reveal an existing offense, it is intentional lying." For that bhikkhu who remains silent due to an improper undertaking, there is no offense in the mind-door. However, because he does not reveal what should be revealed, this offense arises from the non-action of the speech-door; it should be understood.

Saṅghādisesā caturoti: this question was stated with reference to a bhikkhunī who, with the dawn arisen, crossed to the other side of a river that borders a village; for she, having left her own village at dawn and crossed to the other side of the river as described at the time of the arising of dawn, incurs four saṅghādisesa offenses with a single strike due to the characteristic of being deprived from the group, from being in another village during the night, and from crossing the river.

Siyā āpattiyo nānāti: this question was stated with reference to two bhikkhunīs who were ordained together. Among them, for one who ordains in the presence of bhikkhus and receives it from her hand, there is a pācittiya offense; for one who ordains in the presence of bhikkhunīs and receives it from her hand, there is a dukkaṭa offense.

Caturo janā saṃvidhāyāti: the teacher and three pupils conspired and stole an item worth six māsakas. The teacher stole three māsakas with his own hand, and three by command; therefore, he incurs a thullaccaya offense. The others stole one each with their own hand, and five by command; therefore, they incur a pārājika offense. This is the summary here. But the detailed explanation has been stated in the Adinnādānapārājika in the explanation of conspiring to steal.

(2) Pārājikādipañhāvaṇṇanā

480.Chiddaṃ tasmiṃ ghare natthīti: this question was stated with reference to a double hut (dussakuṭi), etc., and to spreadings arranged in series (santhatapeyyālañca).

Telaṃ madhuṃ phāṇitanti: this verse was stated with reference to the changing of gender (liṅgaparivattaṃ).

Nissaggiyenāti: this verse was stated with reference to appropriation (pariṇāmanaṃ). For whoever appropriates two robes from the gains appropriated to the Saṅgha, saying in a single utterance, "One robe for me, and one for another; give one to me, give one to him," he incurs both a nissaggiya-pācittiya and a suddhika-pācittiya offense at the same time.

Kammañca taṃ kuppeyya vaggapaccayāti: this question was stated with reference to the boundary of a village in cities such as Bārāṇasī, which are twelve yojanas in extent.

Padavītihāramattenāti: this verse was stated with reference to habitual wandering (sañcarittaṃ), and its meaning has already been stated in the explanation of habitual wandering.

Sabbāni tāni nissaggiyānīti: this question was stated with reference to having a robe washed by a bhikkhunī who is not a relative (aññātikāya). If the bhikkhunī takes hold of even the corner of all three robes, whether they are stained with bird droppings or smeared with mud, and washes them with water, they become only nissaggiya, pertaining to the body, for the bhikkhu.

Saraṇagamanampi na tassa atthīti: there is neither taking refuge nor ordination for that one. This question, however, was stated with reference to the ordination of Mahāpajāpatī.

Haneyyaanariyaṃ mandoti: he might kill a woman or a man who is ignoble (anariyaṃ). This question was stated with reference to a father who has changed into a woman and a mother who has changed into a man through gender transformation (liṅgaparivattena).

Na tenānantaraṃ phuseti: this question was stated with reference to animal parents such as the deer hermit, the lion cub, etc.

Acodayitvāti: this verse was stated with reference to ordination by proxy. Codayitvāti: this verse was stated with reference to the ordination of paṇḍakas, etc. In the Kurundī, however, it is stated that "the first verse was stated with reference to eight improper acts of ordination, and the second with reference to an act of ordination for one who has no offense."

Chindantassa āpattīti: for one who cuts a forest tree, there is a pārājika offense; for one who cuts grass or creepers, there is a pācittiya offense; for one who cuts off a body part, there is a thullaccaya offense. Chindantassa anāpattīti: there is no offense for one who cuts hair or nails. Chādentassa āpattīti: for one who conceals his own offense or the offense of others. Chādentassa anāpattīti: there is no offense for one who covers houses, etc.

Saccaṃbhaṇantoti: in the verse, for one who speaks the truth, saying, "She is a sikharaṇī (hermaphrodite) with both sets of organs," he incurs a grave offense; but for one who speaks falsely in intentional lying, there is a light offense. For one who speaks falsely in unfounded accusation, he incurs a grave offense; for one who speaks the truth in founded accusation, there is a light offense.

(3) Pācittiyādipañhāvaṇṇanā

481.Adhiṭṭhitanti: this verse was stated with reference to one who uses a nissaggiya robe without disendowing it.

Atthaṅgate sūriyeti: this verse was stated with reference to romanthaka (regurgitated food).

Na rattacittoti: the meaning of this verse is this: one with lustful thoughts incurs a pārājika offense for sexual intercourse. One with thievish thoughts incurs a pārājika offense for theft. One intending the death of another incurs a pārājika offense for killing a human being. However, one who causes division in the Saṅgha is neither with lustful thoughts, nor with thievish thoughts, nor does he intend the death of another; but for one who gives the voting ticket, there is an offense entailing expulsion, a pārājika offense; for one who accepts the voting ticket, for one who follows the divider, there is a thullaccaya offense.

Gaccheyya aḍḍhayojananti: this question was stated with reference to the root of a tree belonging to a single family, similar to a well-established banyan tree.

Kāyikānīti: this verse was stated with reference to one who holds the hair or fingers of many women together.

Vācasikānīti: this verse was stated with reference to abusive speech (duṭṭhullabhāṇiṃ) in the manner of "all of you are sikharaṇīs (hermaphrodites)," etc.

Tissitthiyo methunaṃ taṃ na seveti: three types of women were mentioned, but he does not engage in that which is called sexual intercourse with them. Tayo puriseti: he also does not approach three types of men and engage in sexual intercourse. Tayo anariyapaṇḍaketi: he does not approach these six people either, namely three ignoble people who are hermaphrodites and three paṇḍakas. Na cācare methunaṃ byañjanasminti: he does not engage in sexual intercourse even in the sense of the direct pārājika offense. Chejjaṃ siyā methunadhammapaccayāti: there may be an offense entailing expulsion due to the condition of sexual intercourse. This question was stated with reference to eight instances (aṭṭhavatthukaṃ); for in that case, there is an offense entailing expulsion due to the condition of sexual intercourse for one attempting to engage in bodily contact as a preliminary to sexual intercourse.

Mātaraṃ cīvaranti: this verse was stated with reference to the making of an undergarment (vassikasāṭikatthaṃ) at the time of the robe distribution (piṭṭhisamaye). However, its decision has already been stated in the explanation of the training rule on undergarments.

Kuddho ārādhako hotīti: this verse was stated with reference to the practices of sectarians (titthiyavattaṃ). For a sectarian, being angry, is a worshipper when the virtues of sectarians are spoken; being angry, he is blameworthy when the virtues of the Triple Gem are spoken; its detailed explanation has been stated there. The second verse was also stated with reference to the same.

The verse beginning with Saṅghādisesanti was stated with reference to a bhikkhunī who, not yet free from passion, takes almsfood from the hand of a man who is free from passion and consumes it, mixing it with the remainder of human flesh, dog meat, exquisite food, and improper meat.

Eko upasampanno eko anupasampannoti: this verse was stated with reference to one in the sky. If, of two novices, one is sitting in the sky by means of psychic power, not even the tip of his hair touching the earth, he is called not ordained. The Saṅgha should also not perform an act for one sitting in the sky for one on the ground. If they do, it is invalid.

Akappakatanti: this verse was stated with reference to a bhikkhu with an uncut robe. Its decision has also been stated in detail in that training rule itself.

Na deti na paṭiggaṇhātīti: neither does the instigator give, nor does the instigated one take from her hand. Paṭiggaho tena na vijjatīti: for that very reason, there is no receiving from the hand of the instigated one by the instigator. Āpajjati garukanti: even so, if she instigates the taking of almsfood from the hand of one who is not free from passion, she incurs a saṅghādisesa offense. Tañca paribhogapaccayāti: moreover, she incurs that offense due to the condition of consumption for that instigated one. For the instigator incurs a saṅghādisesa offense at the end of the meal. The second verse was stated with reference to instigating the taking of water and a toothpick by that same bhikkhunī.

Thus, making loose what should be tight, making tight what should be loose, making unrestrained what should be restrained, and making restrained what should be unrestrained—these four faults of pronunciation spoil the kammavācā. For one who speaks in this way utters a different letter from the one that should be uttered, and is said to make a wrong utterance. But in the other six faults of pronunciation, such as long and short vowels, when a long vowel should be said, it is said long, and when a short vowel should be said, it is said short. Thus, the kammavācā should be done by uttering each letter correctly in its place, without destroying the unbroken tradition that has come down. But if, without doing so, one utters a short vowel where a long one should be uttered, or a long one where a short one should be uttered; similarly, if one utters a light syllable where a heavy one should be uttered, or a heavy one where a light one should be uttered; or if one utters a connected word where a disjoined word should be uttered, or a disjoined word where a connected word should be uttered; even when uttered in this way, the kammavācā is not invalidated. For these six faults of pronunciation do not spoil the kamma.

But what the Suttanta Elders say—"The letter 'da' becomes the letter 'ta,' the letter 'ta' becomes the letter 'da,' the letter 'ca' becomes the letter 'ja,' the letter 'ja' becomes the letter 'ca,' the letter 'ya' becomes the letter 'ka,' the letter 'ka' becomes the letter 'ya'; therefore, uttering 'ta' etc. when 'da' etc. should be uttered is not a fault"—is not acceptable when it comes to the kammavācā. Therefore, the Vinaya-holder should never make the letter 'da' into 'ta'...pe... nor the letter 'ka' into 'ya.' The kammavācā should be done by purifying the expression according to the text and avoiding the faults stated in the ten kinds of phonetic expressions. Otherwise, it is called destroying the recitation.

Or recites at the wrong time: reciting at the wrong time, in an unsuitable occasion, is establishing the ñatti and doing the anussāvanakamma first, then establishing the ñatti afterwards. Thus, through these five ways, the kamma fails due to incorrect recitation.

486.Regarding the failure due to boundary, too small a boundary means one that does not accommodate twenty-one bhikkhus. In the Kurundi, however, it is stated, "Where twenty-one bhikkhus cannot sit." Therefore, a boundary of this kind, even if agreed upon, is invalid, being just like a village field; a kamma done there is invalidated. This principle applies to the remaining boundaries as well. Here, too large means one that, even by a hair's breadth, exceeds three yojanas after being agreed upon. Fragmented markers means markers that are not continuous. Having marked a marker in the eastern direction, it is necessary to mark successively in the southern, western, and northern directions, and after re-marking the marker previously marked in the eastern direction, then establish it; thus, it is a non-fragmented marker. But if, having brought them successively, one marks a marker in the northern direction and establishes it there, it becomes a fragmented marker. Another fragmented marker means one that is agreed upon by making any one of a tacasararukkha (tree of mere pith), a stump, a pile of dust, or a pile of sand an intervening marker that does not conform to markers. Shadow marker means one that is agreed upon by making any kind of shadow, such as the shadow of a mountain, a marker. Without markers means one that is agreed upon without marking any markers at all.

Standing outside the boundary, he agrees to the boundary means standing outside the markers after marking the markers, he agrees to the boundary. He agrees to the boundary in a river or an emerged sandbank in the sea: among these rivers etc., whatever is agreed upon, even if agreed upon in this way, is invalid, "Because, monks, every river is without boundary, every sea is without boundary, every emerged sandbank is without boundary" (Mahāva. 147). Joins boundary with boundary means joining his own boundary with another's boundary. Overlaps means overlapping another's boundary with his own boundary. There, how joining and overlapping occur has all been stated in the Uposatha Khandhaka. Thus, these eleven boundaries are invalid, just like village fields; a kamma done while sitting in them is invalidated. Therefore, it was said, "Through these eleven ways, the kamma fails due to boundary."

487-488.Regarding the failure of kamma due to the assembly, there is nothing that is not obvious. Even that which should be stated there, the characteristic of being eligible for kamma and entitled to give consent, has already been stated elsewhere in the manner of "Four bhikkhus, being normal, are eligible for kamma," etc. There, being normal, are eligible for kamma means, in a kamma done by a group of four, four bhikkhus who are normal, not suspended, not expelled, of pure morality, are eligible for kamma, suitable and entitled to the kamma. Without them, that kamma should not be done, nor does their consent or purity come. But the remaining ones, even if they are a thousand, if they share the same residence, all are entitled to give consent. Whether they come after giving consent and purity or not, the kamma stands. But the one for whom the Saṅgha does parivāsa-etc. kamma is neither eligible for kamma nor entitled to give consent. Moreover, because the Saṅgha does the kamma using that person as the object, therefore, he is called "eligible for kamma." The same principle applies to the remaining kammas.

489.Furthermore, the method beginning with four kammas was stated to show the non-objectivity of eunuchs etc. The rest here is obvious.

Apalokanakamma Discourse

495-496.Now, to show the divisions of those kammas, he said, "To how many instances does apalokanakamma apply?" etc. There, "Apalokanakamma applies to five instances—expulsion, removal, bhaṇḍukamma, brahmadaṇḍa, and kammalakkhaṇa itself as the fifth"—here, "expulsion, removal" is said due to the merging of words. But first, there is removal, then expulsion. There, the punishment of the kaṇṭakasāmaṇera (troublesome novice) should be understood as "removal." Therefore, nowadays, even if a novice speaks disparagingly of the Buddha, the Dhamma, or the Saṅgha, reveals "what is unsuitable is suitable," has wrong view, is endowed with a clinging view, he should be prevented up to the third time and made to renounce that belief. If he does not renounce it, having convened the Saṅgha, he should be told, "Renounce it!" If he does not renounce it, having done apalokanakamma by an experienced bhikkhu, he should be removed. And the kamma should be done like this—

"Venerable sirs, I ask the Saṅgha—'This novice named so-and-so is a speaker of disparaging words against the Buddha, the Dhamma, the Saṅgha, has wrong view; for the sake of his not obtaining what other novices obtain, sleeping together with bhikkhus for two or three nights, does removal please the Saṅgha?' A second time... A third time, venerable sirs, I ask the Saṅgha—'This novice named so-and-so...pe... Does it please the Saṅgha?' Go away, you wretch, perish!"

Then, at a later time, if he, "Venerable sirs, through foolishness, ignorance, and incompetence, I did thus; now I ask forgiveness from the Saṅgha," is asking forgiveness, having had him request up to the third time, he should be reinstated by apalokanakamma itself. And he should be reinstated thus, in the middle of the Saṅgha, it should be announced by an experienced bhikkhu with the Saṅgha's approval—

"Venerable sirs, I ask the Saṅgha—This novice named so-and-so is a speaker of disparaging words against the Buddha, the Dhamma, the Saṅgha, has wrong view; for the sake of his not obtaining what other novices obtain, sleeping together with bhikkhus for two or three nights, he was removed; now he is obedient, of humble conduct, having entered into shame, established in hiri and ottappa, having done the punishment; does giving back the association of body and possessions as before to this novice please the Saṅgha?"

Bhaṇḍukamma has already been stated in the commentary to the Mahākhandhaka. Brahmadaṇḍa has already been stated in the Pañcasatikakkhandhaka. But it is not only prescribed for the Chabbaggiyas; it should also be given to any bhikkhu who is talkative, who lives agitating, vexing, and deceiving bhikkhus with harsh words. And it should be given thus, in the middle of the Saṅgha, it should be announced by an experienced bhikkhu with the Saṅgha's approval—

"Venerable sirs, the bhikkhu named so-and-so is talkative, living agitating bhikkhus with harsh words. That bhikkhu may say whatever he wishes. The bhikkhu named so-and-so should not be spoken to by the bhikkhus, nor admonished, nor instructed. Venerable sirs, I ask the Saṅgha—'Does giving brahmadaṇḍa to the bhikkhu named so-and-so please the Saṅgha?' A second time I ask, a third time I ask—'Venerable sirs, does giving brahmadaṇḍa to the bhikkhu named so-and-so please the Saṅgha?'"

At a later time, when he is behaving properly and asking forgiveness, the brahmadaṇḍa should be revoked. And it should be revoked thus, it should be announced by an experienced bhikkhu in the middle of the Saṅgha—

"Venerable sirs, the Bhikkhu Saṅgha gave brahmadaṇḍa to the bhikkhu named so-and-so; that bhikkhu is obedient, of humble conduct, having entered into shame, established in hiri and ottappa, stands in reflection, restraint for the future; Venerable sirs, I ask the Saṅgha, does the revocation of the brahmadaṇḍa of that bhikkhu please the Saṅgha?"

Having said thus three times, the brahmadaṇḍa should be revoked by apalokanakamma itself.

Kammalakkhaṇa itself as the fifth means that which was said by the Blessed One in the Bhikkhuni Khandhaka, "Then, at that time, the Chabbaggiya bhikkhus sprinkled the bhikkhunis with mud water, thinking, 'Perhaps they will be fond of us,' opened their bodies and showed them to the bhikkhunis, opened their thighs and showed them to the bhikkhunis, opened their genitals and showed them to the bhikkhunis, flirted with the bhikkhunis, associated with the bhikkhunis, thinking, 'Perhaps they will be fond of us.' In these instances, having prescribed a dukkata offense for those bhikkhus, 'I allow, monks, to do a punishment kamma for that bhikkhu.' Then the bhikkhunis had this thought, 'What punishment kamma should be done?' They reported this matter to the Blessed One—'He should be made avandiya, monks, by the Bhikkhuni Saṅgha.'" Thus, the avandiyakamma was allowed; that kammalakkhaṇa itself is the fifth instance of this apalokanakamma. For the kamma itself is the characteristic, not expulsion etc.; therefore, it is called "kammalakkhaṇa." Its procedure has been stated there. Moreover, to show it in detail along with its revocation, we also say it here: in the bhikkhuni monastery, with the approval of the Bhikkhuni Saṅgha that has assembled, it should be announced by an experienced bhikkhuni—

"Reverend sirs, the elder named so-and-so shows what is displeasing to the bhikkhunis; I ask the Bhikkhuni Saṅgha, does the making of this elder avandiya please the Saṅgha? A second time... a third time I ask the Bhikkhuni Saṅgha."

Having announced it three times in this way, the avandiyakamma should be done by apalokanakamma.

From then on, that bhikkhu should not be venerated by the bhikkhunis. If, while not being venerated, he establishes hiri and ottappa and behaves properly, he should ask forgiveness from the bhikkhunis. While asking forgiveness, without going to the bhikkhuni monastery, having approached the Saṅgha or a group or a single bhikkhu in the monastery itself, having sat down squatting, having held out his joined palms, "Venerable sirs, I stand in reflection, restraint for the future, I will not show what is displeasing again, may the Bhikkhuni Saṅgha forgive me," he should ask forgiveness. That Saṅgha or group or a single bhikkhu, having sent a bhikkhu or having gone himself, should tell the bhikkhunis—"This bhikkhu stands in reflection, restraint for the future; having confessed the transgression with this, the Bhikkhuni Saṅgha has been asked for forgiveness; may the Bhikkhuni Saṅgha make him worthy of veneration." He should be made worthy of veneration. And it should be done thus, in the bhikkhuni monastery, with the approval of the Bhikkhuni Saṅgha that has assembled, it should be announced by an experienced bhikkhuni—

"Reverend sirs, the elder named so-and-so shows what is displeasing to the bhikkhunis; the Bhikkhuni Saṅgha made him avandiya; he, having entered into shame, standing in reflection, restraint for the future, having confessed the transgression, asked forgiveness from the Bhikkhuni Saṅgha; I ask the Bhikkhuni Saṅgha, does making that elder worthy of veneration please the Bhikkhuni Saṅgha?"—

It should be said three times; in this way, he should be made worthy of veneration by apalokanakamma itself.

Herein, this is also a decision on the characteristics of a kamma even apart from the Pali text. This characteristic of a kamma, indeed, is established based on the bhikkhunīsaṅgha, but it can be obtained by the bhikkhusaṅgha as well. For, when the bhikkhusaṅgha performs apalokanakamma in matters of allocating lodging (salākagga), allocating porridge (yāgagga), allocating meals (bhattagga), and at the uposatha, this too is a characteristic of a kamma. For a robe that is torn, worn-out, or lost, it is proper to convene the saṅgha, announce it three times by an experienced bhikkhu, perform apalokanakamma, and then give the robe. However, for a bhikkhu who is making robes and is not extravagant, items such as needles, which are mentioned in the description of the chapter on dwellings (senāsanakkhandhaka), can be given even without apalokanakamma. He alone is the master in giving those. For giving more than that, it should be given after apalokanakamma, for the saṅgha is the owner in giving more than that. Medicine for the sick, as mentioned there, should also be given by oneself. If someone wants more, it should be given after apalokanakamma. Also, for one who is weak, or whose conduct is impaired (chinniriyāpatha), or whose alms-round is cut off (pacchinnabhikkhācārapatha), or who is very sick, when giving a nāḷi or half a nāḷi of rice daily from the resources that arise there in the large residences, or even five or ten taṇḍulanāḷi for one day, it should be given only after performing apalokanakamma. For a respectful bhikkhu, an obligation due upon arising there, and for a learned bhikkhu who fulfills the duties of the saṅgha, an unassigned dwelling (anuṭṭhāpanīyasenāsana), and for those doing the work of the saṅgha, such as kappiyakāraka, it is proper to give food-wages by apalokanakamma.

It is proper to maintain the saṅghika residence from the resources that arise from what is given due to the four requisites. However, to cut off talk that "This bhikkhu decides based on his authority," it should be maintained only after asking the saṅgha in matters of allocating lodging (salākagga) etc., or in an internal meeting. From the resources given specifically for robes and alms, the residence should be maintained after apalokanakamma. It is also proper without apalokanakamma. However, to cut off talk that arises, saying, "Indeed, this bhikkhu is brave, maintaining the residence from what is given for robes and alms," apalokanakamma itself should be performed and then maintained.

When making or repairing a parasol, or a railing, or a bodhighara, or a hall with seats, or doing plaster work at a cetiya, one should encourage people and have it done. If there is no one to do it, it should be done from the deposit of the cetiya. Even if there is no deposit, it should be done from the resources arising there after performing apalokanakamma, even with what belongs to the saṅgha. For it is proper to do the work of the cetiya with what belongs to the saṅgha after apalokanakamma. It is not proper to do the work of the saṅgha with what belongs to the cetiya even after apalokanakamma. However, it is proper to take something temporary and make it natural.

Those who are doing plaster work etc., at the cetiya, if they do not obtain enough for sustenance from alms-rounds or from the saṅgha, they should maintain their conduct by taking enough for sustenance from what belongs to the cetiya. It is proper to maintain conduct, but it is not proper to prepare a meal for the saṅgha with fish, meat, etc., saying, "We will maintain conduct." Those fruit trees planted in the monastery, which are taken care of by the saṅgha, receive maintenance, and whose fruits are divided and consumed after striking a bell, for those, apalokanakamma should not be done. But for those not taken care of, apalokanakamma should be done. That, indeed, is proper to do at meetings for allocating lodging (salākagga), allocating porridge (yāgagga), allocating meals (bhattagga), and at internal meetings, but it is certainly proper at the uposatha. For there, the consent and purity of those not present are also brought, therefore that is very well purified.

And it should be done like this: it should be announced by an experienced bhikkhu with the agreement of the bhikkhusaṅgha—

"Venerable sirs, do I have the approval of the saṅgha that whatever belongs to the saṅgha within the boundary of this monastery—roots, bark, leaves, sprouts, flowers, fruits, edibles, etc.—may all be enjoyed at will by the bhikkhus who come and go?" It should be asked three times.

What is done by four or five bhikkhus is well done. What is done by two or three people residing in a monastery, having sat down, is just like what is done by the saṅgha. But in a monastery where there is one bhikkhu, the customary practice that is done by that bhikkhu on the uposatha day, having sat down after doing the preliminary duties, is just like what is done by the saṅgha.

When doing it, it is proper to do it by the season of fruits, either specifying a period of four months, six months, or one year, or without specifying a period. If a period is specified, after enjoying according to the period, it should be done again. If no period is specified, it is proper as long as the trees last. Those other trees that are planted from the seeds of those trees, that same agreement applies to them as well.

But if they are planted in another monastery, the saṅgha in that monastery where they are planted is the owner of them. Also, if seeds are brought from elsewhere and planted later in the original monastery, a separate agreement should be made for those. Once an agreement is made, they remain in the individual's place, and it is proper to enjoy the fruits etc., at will. But if they enclose and maintain each of those locations by surrounding them with fences, they remain in the individual's place of those bhikkhus. Others cannot enjoy them; they should enjoy them after giving one-tenth to the saṅgha. Also, the same method applies to one who protects a tree in the middle of the monastery by surrounding it with branches.

When a respectable bhikkhu who has arrived at an old monastery, they bring fruits, saying, "The elder has arrived." If a learned bhikkhu who upholds the entire teaching resides there at the root, it should be enjoyed without hesitation, thinking, "Surely, a long-term agreement has been made here." Fruits in the monastery are proper even for those who live on alms-food; it does not violate the dhutaṅga. Novices give many fruits to their preceptors and teachers; other bhikkhus are displeased because they do not receive them; this is merely a matter of displeasure.

But if there is a famine, and sixty people live relying on one jackfruit tree, in such a time, to benefit everyone, it should be divided and eaten; this is proper conduct (sāmīci). As long as the customary practice has not ceased, what is eaten by them is well-eaten. When does the customary practice cease? When the united saṅgha convenes and announces, "From now on, let them eat by dividing it." But even if it is announced by one person in a monastery with one bhikkhu, the previous custom ceases. If, after the custom has ceased, novices neither drop fruits from the tree nor take them from the ground and give them to the bhikkhus, but wander about kicking the fallen fruits with their feet, punitive action should be taken against them, starting from one-tenth up to half of the fruit. Surely, out of greed for punitive action, they will bring and give them. Again, when there is abundance, and the kappiyakāraka come and protect the trees by surrounding them with branches etc., punitive action should not be given to the novices; it should be divided and enjoyed.

If people from neighboring villages come, saying, "There are fruits in the monastery," and ask, "Give us a coconut, give us a mango, give us a breadfruit," for the sake of the sick or pregnant women, should it be given or not? It should be given. For if it is not given, they become displeased; but when giving it, it should be given only after convening the saṅgha and announcing it three times, performing apalokanakamma, or a customary practice should be established. And it should be done like this: it should be announced by an experienced bhikkhu with the agreement of the saṅgha—

"People from neighboring villages come and ask for fruits for the sake of the sick etc.; is it the approval of the bhikkhusaṅgha that there be no restriction on taking two coconuts, two palmyra fruits, two jackfruits, five mangoes, five banana fruits, and no restriction on taking fruit from such and such a tree?" It should be said three times.

From then on, when they come asking, mentioning the names of the sick etc., they should not be told, "Take it," but the practice should be explained—"There is no restriction made on taking coconuts etc., with this limit, and on taking fruit from such and such a tree." But they should not be followed around and told, "This is a sweet mango, take it from here." But when it is time to divide the fruits, half should be given to those who have been authorized, and to those not authorized, it should be given after apalokanakamma.

If a mendicant with depleted requisites, or a caravan of travelers on a journey, or another wealthy person comes and asks, it should be given only after apalokanakamma. One who forcefully takes and eats should not be prevented. For if he is angry, he might even cut down the trees or do other harm. If someone from the village comes to an individual enclosure, asking for a sick person, he should be told, "We have planted this for the sake of shade etc.; if there is any, you know." If the trees are full of fruits, they tie thorns and eat by the season of fruits; it should be given without expecting anything in return. One who forcefully takes should not be prevented, the reason here is as previously stated.

If the saṅgha has a fruit garden that does not receive maintenance, if someone maintains it with a labor contract, it belongs to the saṅgha. Or, if the saṅgha entrusts a capable bhikkhu, saying, "Maintain this, good sir, and give it to us," even if he maintains it with a labor contract, it belongs to the saṅgha. But for one who expects punitive action, punitive action should be taken with one-third or half. But if he is unwilling with that much, saying, "The work is burdensome," he should be told, "Make it all your own and maintain it, giving about one-tenth as the root share." Because it is heavy property, it should not be given in a way that the root is cut off. While he enjoys, giving the root share, he hands over the garden to those who depend on him, either having made a dwelling or maintaining a made dwelling; they too must give the root share. When the bhikkhus are able to maintain it themselves, then they should neither be given to maintain it nor be prevented when they maintain it; they should be prevented only at the time of maintenance. "You have eaten much; now do not maintain it; the bhikkhusaṅgha itself will maintain it," should be said.

If there is no one maintaining it with a labor contract, nor with punitive action, nor is the saṅgha able to maintain it, and one person maintains it without asking and expects to increase the punitive action, it should be given after increasing the punitive action by apalokanakamma. Thus, all of this is a characteristic of a kamma. Apalokanakamma goes to these five places.

Regarding the difference in the location of ñattikamma, "Venerable sirs, may the saṅgha hear me. So-and-so is a candidate for ordination by so-and-so, he has been instructed by me. If it is the right time for the saṅgha, so-and-so should come, he should be told to come," thus, the leading out of one desiring ordination is called osāraṇā osāraṇā.

"Venerable sirs, may the venerable ones hear me. This bhikkhu named so-and-so is a speaker on the Dhamma, but the sutta does not come to him, nor the suttavibhaṅga; without considering the meaning, he refutes the meaning with the shadow of the letter. If it is the right time for the venerable ones, let us remove this bhikkhu named so-and-so and settle this case with the remaining ones," thus, the expulsion of the bhikkhu who is a speaker on the Dhamma in the decision of expulsion is called nissāraṇā nissāraṇā.

"Venerable sirs, may the saṅgha hear me. Today is the fifteenth, the uposatha. If it is the right time for the saṅgha, may the saṅgha observe the uposatha," thus, the ñatti established by way of the uposathakamma is called uposatho.

"Venerable sirs, may the saṅgha hear me. Today is the fifteenth, the pavāraṇā. If it is the right time for the saṅgha, may the saṅgha perform pavāraṇā," thus, the ñatti established by way of the pavāraṇākamma is called pavāraṇā.[END_OF_CHUNK_22_FOR_AI_TRANSLATION]

With trees providing cool shade, and endowed with abundant ponds;
Residing there in the palace, the lord of the great city.

Named Buddhasiri;
The Vinaya commentary, which having been undertaken, has been successfully completed.

While protecting the entire island of Laṅkā without misfortune;
By the glorious Siripāla.

In the safe twentieth, victorious year, this was begun;
Having been started in the twenty-first, it reached completion.

With misfortunes in the family and the world, yet free from misfortune;
In just one year, it came to its conclusion.

Thus, for the welfare of the whole world, with a compilation of Dhamma;
May all beginnings proceed swiftly, and all be free from misfortune.

By me, making this for the long lasting of the Dhamma;
And the merit accumulated through great respect for the true Dhamma.

By the power of all that, may all beings;
Become enjoyers of the true Dhamma, the essence of the Dhamma-king.

May the true Dhamma last long, may the rains come in season, may the people prosper long;
May the Deva satisfy (them) with the Dhamma, may the king protect the earth.

This Vinaya commentary called Samantapāsādikā, was made by the Elder whose name is accepted by teachers as Buddhaghosa—

So long may it stand in the world, for those seeking to cross the world;
Showing to the sons of good families, the way to purity of virtue.

As long as even the name "Buddha" of the pure-minded, steadfast one;
Of the world's chief, the great sage, endures in the world.

The Samantapāsādikā by name

The Vinaya-aṭṭhakathā is finished.