English
Declaring a heavy offence as a heavy offence, one looks on in the place of looking on. Declaring an offence with remainder as an offence with remainder, one looks on in the place of looking on. Declaring an offence without remainder as an offence without remainder, one looks on in the place of looking on. Declaring a grave offence... declaring a serious offense to be a serious offense, he looks at it in a place to be looked at. Declaring a minor offense to be a minor offense, he looks at it in a place to be looked at. Thus he looks at it in a place to be looked at. 390. How does one inspire confidence in a place to inspire confidence? Declaring what is not Dhamma to be not Dhamma, he inspires confidence in a place to inspire confidence. Declaring what is Dhamma to be Dhamma, he inspires confidence in a place to inspire confidence. (and so on) Declaring a serious offense to be a serious offense, he inspires confidence in a place to inspire confidence. Declaring a minor offense to be a minor offense, he inspires confidence in a place to inspire confidence. Thus he inspires confidence in a place to inspire confidence. 5. Disparaging others' factions, etc. 391. How does one disparage the other party, thinking, "I have a faction"? Here, some individual has a faction, has a retinue, is partisan, has relatives. Disparaging him, thinking, "This one has no faction, no retinue, is not partisan, has no relatives," he declares what is not Dhamma to be Dhamma, he declares what is Dhamma to be not Dhamma, (and so on) he declares a serious offense to be a minor offense, he declares a minor offense to be a serious offense. Thus he disparages the other party, thinking, "I have a faction." 392. How does one disparage the one with little learning, thinking, "I am learned"? Here, some individual is learned, a holder of what is heard, a collector of what is heard. Disparaging him, thinking, "This one has little learning, little tradition, little retention," he declares what is not Dhamma to be Dhamma, he declares what is Dhamma to be not Dhamma, (and so on) he declares a serious offense to be a minor offense, he declares a minor offense to be a serious offense. Thus he disparages the one with little learning, thinking, "I am learned." 393. How does one disparage the junior, thinking, "I am older"? Here, some individual is an elder, one who knows the night, long-ordained. Disparaging him, thinking, "This one is junior, little known, little accomplished; his word will be unheeded," he declares what is not Dhamma to be Dhamma, he declares what is Dhamma to be not Dhamma, (and so on) he declares a serious offense to be a minor offense, he declares a minor offense to be a serious offense. Thus, thinking, "I am older..." He despises the younger one. 394.What has not arrived should not be spoken of. A burden not yet taken up should not be laid down. What has arrived should not be neglected according to Dhamma and Vinaya. For whatever purpose the Sangha has assembled, that purpose should not be neglected according to Dhamma and Vinaya. 395."By which Dhamma" means by a real matter. "By which Vinaya" means by admonishing and reminding. "By which the Teacher's instruction" means by the completion of the motion and the completion of the announcement. By which Dhamma, by which Vinaya, by which the Teacher's instruction that case is settled, in that way that case should be settled. 6. The Inquiry of the Examiner 396.The examiner should ask the accuser: "Friend, that declaration of this bhikkhu which you suspended, on what did you suspend it? Did you suspend it for a transgression of morality, or for a transgression of conduct, or for a transgression of view?" If he should say thus: "I suspend it for a transgression of morality, or for a transgression of conduct, or for a transgression of view," he should be told thus: "Does the venerable one know a transgression of morality? Does he know a transgression of conduct? Does he know a transgression of view?" If he should say thus: "Indeed, friend, I know a transgression of morality, I know a transgression of conduct, I know a transgression of view," he should be told thus: "But friend, what is a transgression of morality? What is a transgression of conduct? What is a transgression of view?" If he should say thus: "The four pārājikas, the thirteen saṅghādisesas – this is a transgression of morality. The thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa, dubbhāsita – this is a transgression of conduct. Wrong view, extreme-grasping view – this is a transgression of view." he should be told thus: "Friend, that declaration of this bhikkhu which you suspended, did you suspend it by what you saw, or by what you heard, or by suspicion?" If he should say thus: "I suspend it by what I saw, or by what I heard, or by suspicion." , so he should be told thus: "Friend, as to what you set aside this monk's invitation on account of what you saw, what did you see? How did you see it? When did you see it? Where did you see it? Did you see him committing a pārājika? A saṅghādisesa? A thullaccaya? A pācittiya? A pāṭidesanīya? A dukkaṭa? A dubbhāsita? And where were you? And where was this monk? And what were you doing? And what was this monk doing?" If he should say thus: "Friend, I do not set aside this monk's invitation on account of what I saw, but I set it aside on account of what I heard." So he should be told thus: "Friend, as to what you set aside this monk's invitation on account of what you heard, what did you hear? How did you hear it? When did you hear it? Where did you hear it? Did you hear he committed a pārājika? A saṅghādisesa? A thullaccaya? A pācittiya? A pāṭidesanīya? A dukkaṭa? A dubbhāsita? Did you hear it from a monk? From a nun? From a female trainee? From a novice monk? From a novice nun? From a male lay follower? From a female lay follower? From kings? From royal ministers? From sectarians? From sectarian disciples?" If he should say thus: "Friend, I do not set aside this monk's invitation on account of what I heard, but I set it aside on account of suspicion." So he should be told thus: "Friend, as to what you set aside this monk's invitation on account of suspicion, what do you suspect? How do you suspect it? When do you suspect it? Where do you suspect it? Do you suspect he committed a pārājika? A saṅghādisesa? A thullaccaya? A pācittiya? A pāṭidesanīya? A dukkaṭa? A dubbhāsita? Do you suspect after hearing from a monk? After hearing from a nun? After hearing from a female trainee?" ...you suspect, hearing a novice, you suspect, hearing a novitiate, you suspect, hearing a lay follower, you suspect, hearing a laywoman, you suspect, hearing kings, you suspect, hearing royal ministers, you suspect, hearing sectarians, you suspect, hearing sectarian disciples, you suspect? 397. What is seen accords with what is seen, what is seen corresponds with what is seen; Based on what is seen, it does not arise, suspected as impure; That person, by declaration, should make the invitation. What is heard accords with what is heard, what is heard corresponds with what is heard; Based on what is heard, it does not arise, suspected as impure; That person, by declaration, should make the invitation. What is perceived accords with what is perceived, what is perceived corresponds with what is perceived; Based on what is perceived, it does not arise, suspected as impure; That person, by declaration, should make the invitation. 7. Division of Questions 398. What have you seen? — that is one question. How have you seen? — that is one question. When have you seen? — that is one question. Where have you seen? — that is one question. 399. What have you seen? — that is a question of basis, a question of transgression, a question of offense, a question of misconduct. A question of basis: a question of the basis of the eight pārājika offenses, a question of the basis of the twenty-three saṅghādisesa offenses, a question of the basis of the two aniyata offenses, a question of the basis of the forty-two nissaggiya offenses, a question of the basis of the one hundred eighty-eight pācittiya offenses, a question of the basis of the twelve pāṭidesanīya offenses, a question of the basis of the dukkaṭa offenses, a question of the basis of the dubbhāsita offenses. A question of transgression: a question of transgression of morality, a question of transgression of conduct, a question of transgression of view, a question of transgression of livelihood. A question of offense: a question of pārājika offense, a question of saṅghādisesa offense, a question of thullaccaya offense, a question of pācittiya offense, a question of pāṭidesanīya offense, a question of dukkaṭa offense, a question of dubbhāsita offense. A question of misconduct: a question of dual-dual involvement. 400. How have you seen? — that is a question of sign, a question of posture, a question of appearance... Questioning, questioning about the manner. Question about appearance: long or short, dark or fair. Question about posture: walking or standing, sitting or lying down. Question about form: in the guise of a layman, or a heretic, or a renunciant. Question about the manner: walking or standing, sitting or lying down. 401.When was it seen by you? Question about time, question about period, question about day, question about season. Question about time: in the forenoon, or at midday, or in the afternoon. Question about period: in the forenoon period, or at midday period, or in the afternoon period. Question about day: before meal, or after meal, or at night, or by day, or in the dark half, or in the bright half. Question about season: in winter, or in summer, or in the rainy season. 402.Where was it seen by you? Question about place, question about ground, question about space, question about region. Question about place: on the ground, or on the earth, or on the land, or on the world. Question about ground: on the ground, or on the earth,