English
the fourteenth-day, the fifteenth-day, the harmony Pavāraṇā, the Pavāraṇā in the Saṅgha, in a group, in an individual, the three-time, the two-time, the Pavāraṇā of equal residence— these also depend on the Vinayadhara, they belong to him, he is their master. And these four Saṅgha-kammas: the announcement kamma, the motion kamma, the motion-second kamma, the motion-fourth kamma— these depend on the Vinayadhara. And this Pabbajjā and Upasampadā to be performed for young men by becoming an Upajjhāya— this also depends on the Vinayadhara. For no other, not even one who holds the two Piṭakas, is able to do this. He alone gives Nissaya. he attends to a novice. No other can give reliance, nor attend to a novice. But one who desires the attendance of a novice can have an upajjha taken from a Vinaya-holder and practice the duties. And here, giving reliance and attending to a novice are one factor. Thus, with one of these six advantages, the former five become six; with two, seven; with three, eight; with four, nine; with five, ten; and with all of them, eleven. Thus, it should be understood that the Vinaya-holder person obtains five, six, seven, eight, nine, ten, and eleven advantages. Thus, it should be understood that the Blessed One, showing these advantages, speaks the praise of the study of Vinaya. "Again and again specifying" means repeatedly establishing and making distinct. "He speaks the praise of Venerable Upāli" means relying on the study of Vinaya, he speaks the virtues of Thera Upāli, he praises, he commends. Why? "Lest, hearing my praise, the bhikkhus might think that the Vinaya should be learned and mastered from Upāli, thus this Dispensation will endure, it will last for five thousand years." "Those many bhikkhus" means those many bhikkhus, both elders, new, and middle, hearing this praise of the Blessed One, thinking, "These advantages, indeed, neither Suttanta-experts nor Abhidhamma-experts obtain," being inspired to attain the advantages as described, master the Vinaya from Venerable Upāli. This is the meaning here. "Here" is merely a particle. 439-40. "When being taught" means when being taught by the teacher to the pupil. But since one is called "being taught" when the teacher teaches according to his own wish, or when the pupil, having requested the teacher, has him teach, or when one who holds it recites it, therefore the word-division is stated as "when teaching, or when having taught, or when reciting." "By minor and very minor" means by minor. and by the minor ones. "Yāvadeva" is a word defining the limit of their occurrence. This is said: Indeed, for those who recite these, or cause them to be recited, or study them, they occur for them until remorse, called "kukkucca" (scruple), vexation, and mental disturbance, called "vicikicchā" (doubt), arise. Or, "yāvadeva" is an emphatic determination; it is connected with "they occur for him," meaning, it is said that they occur very much for remorse, vexation, and disturbance. "He disparages the Vinaya to an ordained person" means desiring to create doubt in that (Vinaya) for an ordained person, he disparages, blames, and censures the Vinaya. The rest here is clear. Threefold origin: action, release by perception, with intention, worldly blame, bodily action, verbal action, unwholesome thought, and painful feeling. The second training rule on disparagement. 3. Explanation of the Training Rule on Delusion 444. In the third (rule): "Anvaddhamāsa" means in succession, half-month by half-month; but since it is recited on the Uposatha day, therefore "anuposathika" (not on the Uposatha) is stated in the word division. "When it is being recited" means when it is being recited. But since it is called "being recited" when the reciter of the Pātimokkha is reciting, therefore "uddisante" (when reciting) is stated in the word division. "And whatever offense he has incurred there" means whatever offense he has incurred by practicing that misconduct. "He should be dealt with according to the Dhamma" means because it was incurred through ignorance, there is no release from that offense, but he should be dealt with according to how the Dhamma and Vinaya stand. If he has incurred an offense requiring confession, he should be made to confess. If it requires rehabilitation, he should be made to rehabilitate; this is the meaning. "Sādhukaṃ" means well. "Aṭṭhiṃkatvā" means having made it a matter of importance; it is said, having become earnest. 447. In "Dhammakamma" and so on, the act of causing delusion is intended. The rest here is clear. Threefold origin: action, release by perception, with intention, worldly blame, bodily action, verbal action, Unwholesome thought, is painful feeling. The training rule concerning delusion, the third. 4. Explanation of the training rule concerning striking 449. In the fourth (rule) – "they strike" means: having said "Friend, prepare a stool, bring water for washing feet," and so on, they strike those who do not do so. 451. Here, "strikes, an offense of pācittiya" means: if a blow is given with the intention to strike, even if (the victim) dies, it is still pācittiya. By the blow, if a hand or a foot is broken, or a head is broken, it is still pācittiya. "So that this one does not shine in the midst of the Saṅgha, I will make him so" – with such an intention of disfiguring, if one cuts off an ear or a nose, it is a dukkaṭa. 452. "To one not fully ordained" means: to a layperson or to a renunciant, to a woman or to a man, even to an animal, if one strikes, it is a dukkaṭa. If, however, with a lustful mind one strikes a woman, it is a saṅghādisesa. 453. "Being harassed by someone" means: being harassed by a human or by an animal. "With the intention of liberation" means: desiring one's own liberation from that. "Strikes" means: strikes with one of the things that are attached to the body or are to be relinquished, there is no offense. Even if, on the way, seeing a thief or an enemy intending to cause harm, having said "Lay follower, stay right here, do not come," to one who disregards the word and comes, having struck him with a club or a knife, saying "Go away!", if he dies from that blow, there is no offense. The same method applies to wild animals. The rest here is clear. Its origins and so on are similar to the first pārājika, but this is painful feeling. The training rule concerning striking, the fourth. 5. Explanation of the training rule concerning a slap with the palm 454. In the fifth (rule) – "they raise a slap with the palm" means: having shown the manner of giving a blow, they raise (their hand/body) or something attached to the body. "They, having been struck, cry" means: they, being familiar with blows, having received blows before, and thinking that they will receive a blow now, cry, this is the meaning. "Released from the blow" (tip) they recite, there, "fearing a blow" is the meaning. "He throws up, an offense of pācittiya"— here, if having thrown up, he misses and gives a blow, for one unable to hold it back, the blow falls suddenly. Because it was not given with the intention to strike, it is a dukkaṭa. By that blow, if anything breaks on the hand or elsewhere, it is only a dukkaṭa. "With the intention of release, he throws up the palm-knife"— here, in the previously stated cases, for one throwing up the palm-knife in the same manner as before, there is no offense. Even if he misses and gives a blow, there is no offense. The rest is the same as before, including the originations and so on. The training rule concerning the palm-knife is the fifth. 6. Explanation of the training rule concerning groundless accusations. In the sixth (rule)— "they do not make known"— they, it is said, being themselves full of faults, thinking, "thus the bhikkhus will neither accuse us nor remind us," making self-protection, accuse bhikkhus beforehand with a groundless saṅghādisesa. The rest here, being explained in the same way as in the thirteen-rule section on groundless accusations, is clear. Three originations— action, release by perception, with thought, blameworthy by the world, bodily action, verbal action, unwholesome thought, painful feeling. The training rule concerning groundless accusations is the sixth. 7. Explanation of the training rule concerning intentional (causing of remorse). In the seventh (rule)— "they cause" means they produce. "He causes remorse, an offense of pācittiya"— an offense for each word. "For one not fully ordained" means for a novice. "I suppose you sat, lay down, ate, drank in private with a woman, and did this and that in the midst of the Saṅgha," and so on, in this manner, he causes remorse— a dukkaṭa for each word. The rest here is clear. The originations and so on are also similar to the groundless accusation rule. The training rule concerning intentional (causing of remorse) is the seventh. 8. Explanation of the training rule concerning eavesdropping. In the eighth (rule)— "disputes that have arisen" means for the disputes and cases that have arisen by these quarrels and so on. "Eavesdropping" means near hearing; where, having stood, it is possible to hear their words— that is the meaning. He goes, an offense... "Thus a dukkaṭa" – here, at each step, a dukkaṭa. "They are consulting" means when one is consulting with another; or the reading is "mantente," this is the very meaning. 473. "I will be appeased" means I will go to peace, I will not make a quarrel. "I will free myself" means having said my non-involvement, I will free myself. The rest here is clear. Origin of the Theft-group (rules) – arises from body and mind, and from body, speech, and mind, it may be an action by way of going with the desire to hear, it may be an inaction by way of not making known to those who come to the standing place and are consulting, "silver," "speaking otherwise," "eavesdropping" – these three training rules are indeed of one section, release by perception,