English
The rest here should be understood in terms of its meaning of words in the same way as stated in the Dubbaca training rule. In terms of decision, it is clear. It arises from three sources— action, perception-release, with thought, worldly blame, bodily action, verbal action, unwholesome thought, painful feeling. The first training rule is "Sahadhammika". 2. Description of the Vilekhana Training Rule 438. In the second— "vinayakathaṃ kathetīti" means he speaks a discourse on the Vinaya; a discourse on the Vinaya is a discourse related to what is allowable and unallowable, offenses and non-offenses, restraint and abandonment; he speaks it. "Vinayassa vaṇṇaṃ bhāsatīti" means he speaks the praise of the Vinaya; the praise of the Vinaya is a description by way of word-division, having laid down the matrix in terms of the five or seven groups of offenses; he speaks it. "Vinayapariyattiyā vaṇṇaṃ bhāsatīti" means he speaks the praise, quality, or benefit based on the Vinaya learning for those who are learning the Vinaya. For a Vinaya-holder obtains five, six, seven, eight, nine, ten, or eleven benefits based on the Vinaya learning; the meaning is that he speaks all of them. "Katame pañcānisaṃse labhatīti?" means "What five benefits does he obtain?" Such as the good guarding of his own moral conduct. This has been said— "There are these five benefits, monks, in the Vinaya..." in whom a person – his own aggregate of virtue is well-guarded, well-protected, he is a refuge for those prone to remorse, he speaks confidently in the midst of the Sangha, he thoroughly restrains adversaries with the Dhamma, he is practicing for the establishment of the True Dhamma. How is his own aggregate of virtue well-guarded, well-protected? Here, some monk, when committing an offense, commits it in six ways – shamelessness, ignorance, being prone to remorse, perceiving what is not allowable as allowable, perceiving what is allowable as not allowable, and forgetfulness. How does one commit an offense through shamelessness? Knowing it to be not allowable, he still transgresses by force. And it has been said – “He intentionally commits an offense, he conceals the offense; And he goes an improper way, such a person is called a shameless individual.” How does one commit an offense through ignorance? An ignorant person, dull and deluded, not knowing what should be done and what should not be done, does what should not be done, and misses what should be done; thus one commits an offense through ignorance. How does one commit an offense through being prone to remorse? Having remorse arisen concerning what is allowable and not allowable, having asked a Vinaya-holder, if it should be done as allowable, and if it should not be done as not allowable, but this one, thinking “it is allowable,” still transgresses by force; thus one commits an offense through being prone to remorse. How does one commit an offense by perceiving what is not allowable as allowable? He eats bear meat thinking it is pork, he eats leopard meat thinking it is deer meat, he eats unallowable food thinking it is allowable food, he eats at the wrong time perceiving it as the right time, he drinks unallowable drink thinking it is allowable drink; thus one commits an offense by perceiving what is not allowable as allowable. How does one commit an offense by perceiving what is allowable as not allowable? He eats pork thinking it is bear meat, he eats deer meat thinking it is leopard meat, he eats allowable food thinking it is unallowable food, he eats at the right time perceiving it as the wrong time, he drinks allowable drink thinking it is unallowable drink; thus one commits an offense by perceiving what is allowable as not allowable. falls into an offense. How does one fall into an offense through forgetfulness? Through the causes of sleeping together, being separated from the robe, being separated from medicine, and the passing of the time for the robe, one falls into an offense through forgetfulness. Thus, some bhikkhu here falls into an offense in these six ways. But a Vinaya-holder does not fall into an offense in these six ways. How does one not fall into an offense through shame? He, guarding against the reproach of others, saying, "Look, sirs, this one, knowing what is allowable and unallowable, transgresses the rule," does not fall into an offense. Thus, he does not fall into an offense through shame. Even if he falls into an offense suddenly, he confesses what is to be confessed, rises from what is to be risen from, and stands firm in purity. Therefore— "He does not intentionally fall into an offense, he does not conceal an offense; He does not go by wrong paths, such a one is called a shameful person." (Pari. 359) He is established in this state of shame. How does one not fall into an offense through knowledge? He knows what is allowable and unallowable; therefore, he does only what is allowable, and does not do what is unallowable. Thus, he does not fall into an offense through knowledge. How does one not fall into an offense through being free from remorse? He, when remorse arises concerning what is allowable and unallowable, examines the matter, examines the rule, the word-by-word analysis, the intermediate offenses, the offenses, and the non-offenses. If it is allowable, he does it; if it is unallowable, he does not do it. Thus, he does not fall into an offense through being free from remorse. How does one not fall into an offense through perceiving what is unallowable as unallowable? He knows what is allowable and unallowable; therefore, he does not perceive what is unallowable as allowable, nor what is allowable as unallowable. His mindfulness is well-established; he determines what is to be determined, he makes a condition for what is to be made a condition for. Thus, he does not fall into an offense in these six ways. Not falling into an offense, he is unbroken in virtue, pure in virtue. Thus, his own aggregate of virtue is well-guarded, well-protected. How is he a refuge for those who are remorseful? Bhikkhus who have arisen remorse in other countries and other regions, hearing, "Indeed, a Vinaya-holder dwells in such and such a monastery," even from afar, approach him. having come near, they ask about their remorse. He, having looked into the basis of the deed done by them, having discerned the distinction of offense and non-offense, of heavy and light, and so on, having had them confess what is conducive to confession, having had them rise up from what is conducive to rising up, establishes them in purity. Thus, he is a refuge for those afflicted with remorse. "He speaks confidently in the midst of the Saṅgha." For, to one who is not a Vinaya-holder, when speaking in the midst of the Saṅgha, fear and timidity arise. To a Vinaya-holder, that does not happen. Why? Because he speaks knowing, "Speaking thus, there is fault; speaking thus, there is no fault." "He thoroughly suppresses adversaries with the Dhamma." Here, adversaries are of two kinds: self-adversaries and Sāsana-adversaries. Among these, the bhikkhus Mettiyabhummajaka and the Licchavi Vaḍḍha accused with a groundless final offense. These are called self-adversaries. Or, any others who are immoral and of evil ways, all of them are self-adversaries. But those of wrong view, like the bhikkhu Ariṭṭha, the novice Kaṇṭaka, the Vajji-puttakas of Vesālī, and the Mahāsaṅghikas and others who hold views like "offering to others," "ignorance," "doubt," "distributing to others," and so on, and who, saying "this is the Buddha's Sāsana," when it is not the Buddha's Sāsana, have taken up a position, these are called Sāsana-adversaries. He suppresses all of them by thoroughly suppressing them with the Dhamma, with reasoned speech, so that they cannot establish that unwholesome doctrine. "He is committed to the stability of the Saddhamma." Here, the Saddhamma is threefold: by way of study, by way of practice, and by way of penetration. Among these, the Tipiṭaka, the Buddha's word, is called the Saddhamma of study. The thirteen ascetic practices, the fourteen duties concerning the aggregates, the eighty-two great duties— this is called the Saddhamma of practice. The four paths and the fruits— this is called the Saddhamma of penetration. Among these, some elders say, "The Dhamma and Vinaya that I have taught and laid down for you, Ānanda, that shall be your Teacher after my passing." (Dī. Ni. 2.216) By this Sutta, they say, "Study is the root of the Sāsana." Some elders say, "And these good..." “Indeed, bhikkhus would dwell rightly, the world would not be empty of Arahants,” with this Sutta, saying “the root of the practice of the Dispensation,” they said, “as long as five bhikkhus are found rightly practicing, so long the Dispensation stands.” But other elders said, “When the Pariyatti (learning) disappears, there is no realization of Dhamma even for one who practices well.” If five bhikkhus are preservers of the four Pārājikas, they, having ordained faithful young men, and having given Upasampadā in frontier regions, having completed a group of ten, will also perform Upasampadā in central regions. By this means, having completed a Saṅgha of a group of twenty, and having performed their own Abbhāna Kamma, they will cause the Dispensation to grow, to flourish, to expand. Thus, this Vinayadhara is practicing for the long duration of all three kinds of Saddhamma. Thus, this Vinayadhara is to be understood as obtaining these five benefits. What six benefits does he obtain? Dependent on him are Uposatha, Pavāraṇā, Saṅgha-kamma, Pabbajjā, Upasampadā. He gives Nissaya, he attends to a Sāmaṇera. These nine Uposathas: the fourteenth-day, the fifteenth-day, the harmony Uposatha, the Uposatha in the Saṅgha, the Uposatha in a group, in an individual, the recitation of the Sutta, the purification, the Uposatha of determination— all these depend on the Vinayadhara. And these nine Pavāraṇās: