English
disparaging the reprover, accusing the reprover, responding to one thing with another, not being satisfied with an explanation, and being a denier. Laziness, envy and stinginess, deceit and trickery, stubbornness and excessive pride, clinging to one's own views, holding on to them, and not letting go— these nineteen qualities should be known. One who does not accept advice, does not endure it, is 'intolerant'. Because of not practicing as instructed, one does not receive the instruction respectfully— thus, 'one who does not receive instruction respectfully'. "Included in the recitation" means included, comprised within the recitation. Because it is thus included, "If there be an offense, he should reveal it," the meaning is, "existing within the Pātimokkha." "Being spoken to by a fellow Dhamma-practitioner" is a usage of the instrumental case. Because it is to be learned by the five fellow Dhamma-practitioners, or because it belongs to them, the meaning is, "being spoken to by the training rule established by the Buddha, which has acquired the name 'sahadhammika' (fellow Dhamma-practitioner's duty)." "Venerables, desist from my speech" means: "From the speech with which you address me, desist from that speech of mine." It is said, "Do not speak that speech to me." "Let him speak in accordance with the Dhamma" means: let him speak by the training rule of a fellow Dhamma-practitioner, or by the Dhamma itself, or with any other speech conducive to pleasantness. "Yadidaṃ" (that which) is a particle used to show the cause of growth. Therefore, it is shown that the cause of the Sangha's growth is: "that which is beneficial speech for one another, and raising one another from an offense; by that mutual speech and mutual raising, the Sangha grows." The rest is clear everywhere. The origins and so forth are similar to the first schism of the Sangha. The commentary on the training rule concerning 'being difficult to admonish' is finished. 13. Commentary on the training rule concerning 'corrupting families'. 431. "At that time, the Buddha, the Blessed One..." This refers to the training rule concerning 'corrupting families'. There, "Assaji and Punabbasu by name" means Assaji and Punabbasu. "In Kīṭāgiri" means in a district of that name. "They were residents." Here, 'āvāsikā' means 'they have a residence'. 'Āvāsa' is called a monastery. Those to whom it belongs, by undertaking the burden of new construction, old repair, and so forth, they are 'residents'. But those who merely in the monastery... they dwell, they are called residents. These were the residents. Shameless evil monks, meaning shameless bad monks, for they were the chief of the group of six. It is said that in Sāvatthī, six friends, thinking, "Agriculture and the like are difficult, come, let us rightly go forth! And when going forth, it is proper to go forth in a place where, when a duty arises, it can be accomplished," consulted and went forth with the two chief disciples. They, after five years, having mastered the mātikā, consulted, "A country is sometimes prosperous, sometimes famine-stricken, let us not dwell in one place, let us dwell in three places." Then they said to Paṇḍuka and Lohitaka: "Friends, Sāvatthī is inhabited by fifty-seven hundred thousand families, it is the gateway to the two Kāsī-Kosala kingdoms, each a hundred yojanas, adorned with eighty thousand villages. There, you, in the main place, should build monasteries, plant mango, jackfruit, coconut, and the like, and by means of flowers and fruits, gather families, cause family sons to go forth, and increase the assembly." They said to Mettiyabhūmajaka: "Friends, Rājagaha is inhabited by eighteen crores of people, it is the gateway to the two Aṅga-Magadha kingdoms, each a hundred yojanas, adorned with eighty thousand villages. There, you, in the main place... ...increase the assembly." They said to Assaji and Punabbasu: "Friends, Kīṭāgiri is blessed by two clouds, it produces three harvests. There, you, in the main place, should build monasteries... ...increase the assembly." They did so. Each of their factions had five hundred monks as followers, thus, there were more than fifteen hundred monks. Among them, Paṇḍuka and Lohitaka, with their followers, were virtuous, and even wandered in the country with the Blessed One. They introduced new matters, but did not transgress the already laid down training rules. All the others were shameless, and did not do and create property, and crush the training rule, therefore it is said: “shameless evil monks.” “Such a kind” means of that nature. “Practicing improper conduct” means practicing what should not be practiced, doing what should not be done. “Flower plants” means young flowering trees; for young flowering trees and flowering bushes are called flower plants. And they themselves plant many kinds of flower plants, and have others plant them, therefore it is said: “they plant flower plants and have them planted.” “They water” means they themselves water with water. “They have watered” means they have others water. Here, five things should be known: improper expression, proper expression, circumlocution, hint, and suggestive action. Among these, improper expression is: cutting or having cut fresh green plants, digging or having dug a pit, planting or having planted a flower plant, tying or having tied a fence, watering or having watered, making a water channel face forward, watering with proper water, washing hands, face, feet, and bathing water. Proper expression is: saying, “Know this tree, know this pit, know this flower plant, know the water here,” and straightening a dry water channel. Circumlocution is: saying, “Indeed, a wise person should have flower plants and the like planted, for they soon lead to benefit.” Hint is: taking hoes, spades, and the like, and flower plants, and standing there; for when novices and the like see him standing thus, they think the elder wants it done, and they go and do it. Suggestive action is: bringing hoes, spades, axes, adzes, and water vessels and placing them nearby. None of these five are permissible for planting for the purpose of gaining support from families. For the purpose of enjoying fruit, only the two, proper and improper expressions, are not permissible; the other three are permissible. However, in the Mahāpaccariya, it is said: “Proper expression is also permissible. And what is permissible for one's own enjoyment, that is for the benefit of another person, or the Sangha, or a cetiya.” is permissible.” But for the sake of a park, and for the sake of a forest, and for the sake of shade, only the use of what is not allowable is not permissible, the rest is permissible. And not only the rest, whatever small plot there is, to make it straight, to sprinkle permissible water, to make a bathing place and bathe, and to discard hand, foot, and face washing water there, is also permissible. In the Mahāpaccariya and Kurundī it is said: “It is permissible to plant it oneself in permissible ground.” And for the sake of a park and so on, it is permissible to consume the fruit of what has been planted or caused to be planted. In picking and causing to pick, there is naturally a pācittiya. But for the purpose of defiling families, there is both a pācittiya and a dukkaṭa. And in weaving and so on, up to the end of the breast-cloth, for the purpose of defiling families or for another purpose, there is only a dukkaṭa. Why? Because of improper conduct, and because of the improper conduct mentioned in “evil conduct” here. If it is asked why there is no offense for planting trees for the purpose of a park and so on, just as there is no offense for honoring a shrine, there is no offense. Just as there is no offense there through permissible usage and by means of expedients, so too there is no offense for honoring a shrine. Is it not said there: “It is permissible to plant it oneself in permissible ground”? It is said, but not in the Mahāaṭṭhakathā. Even if you might think that what is said in other texts is also authoritative, and in the Mahāaṭṭhakathā, sprinkling permissible water is mentioned, how is that? That too is not contradictory. For there, when it should be said without distinction, “those who plant trees and cause them to be planted, those who sprinkle and cause them to be sprinkled,” by saying “for the sake of garlands,” it makes known: “This is said with reference to flowers and fruits for the purpose of supporting families, but elsewhere there is an expedient.” Therefore, knowing the expedient there, and the absence of an expedient here, what is said in the commentaries is well said. And it is said: “The Dhamma and Vinaya were taught by the Buddha; They were known likewise by his sons; Those who surpassed their opinion, Because they made the commentaries before. Therefore, what It is said in the commentaries: "Having avoided that negligent writing, All of it is for those respectful of the trainings, Because it is a measure for the wise here." All should be understood in the manner stated. In this regard, it might be asked: if there is an offense even in offering objects like books, why is there no offense in taking them? In the context of taking, it is specifically stated "for the sake of noble women, etc." because it is taken for their sake. Therefore, there is no offense for one who takes for the sake of the Buddha and so forth. Here, "ekatovaṇṭika" means a garland made by gathering the stems of flowers together. "Ubhatovaṇṭika" means a garland made by arranging flower stems on both sides. In "mañjarika" and so forth, a flower arrangement made like a cluster (mañjarī) is called "mañjarika." "Vidhūtikā" is made by piercing Sinduvāra flowers and the like with a needle or a pin. "Vaṭaṃsako" is a wreath. "Āveḷā" is an ear ornament. "Uracchado" is a flower garland placed on the chest, similar to a necklace. This much is the explanation of terms here.