English
In "deficient in virtue regarding higher virtue," etc.: one who has committed a pārājika or a saṅghādisesa is called "deficient in virtue regarding higher virtue." One who has committed the other five groups of offenses is called "deficient in conduct regarding proper conduct." One who has abandoned right view and is endowed with an extreme view is called "deficient in view regarding higher view." "Of little learning" means lacking the amount of learning desirable for one managing an assembly. "Unwise" means not knowing what should be known by him, such as offenses. In this group of five, the first three terms were stated in the sense of impropriety, the last two as factors of an offense. "Does not know the offense" means: when it is said, "This was done by me," he does not know, "This person has committed this particular offense." "Does not know the recovery" means: he does not know that recovery from an offense, whether leading to rehabilitation or to confession, occurs in such and such a way. In this group of five, the first two terms were stated in the sense of impropriety, the last three as factors of an offense. Regarding the training in proper conduct: the meaning is that he is not able to train (others) in the duties of the sections. Regarding the fundamental holy life: the meaning is that he is not able to train (others) in the rules for those in training. Regarding the Abhidhamma: the meaning is that he is not able to train (others) in the analysis of mind and matter. Regarding the higher Vinaya: the meaning is that he is not able to train (others) in the entire Vinaya Piṭaka. "is capable" is the meaning. "is not capable of disciplining" means "is not able to teach everywhere." "To distinguish by Dhamma" means "to make clear by reason of Dhamma." In this group of five, there is an offense in all instances. Even in the group of five beginning with "does not know the offense," there is an offense in all instances. The same method applies to the group of five ending with "less than ten years old." Thus, the first three groups of five, in the fourth there are three terms, in the fifth there are two terms – all these four groups of five are stated as inappropriate. In the fourth group of five there are two terms, in the fifth there are three, the sixth, seventh, and eighth are three groups of five – all these four groups of five are stated as components of an offense; in the bright fortnight, in eight cases, there is no offense. The discourse on the five groups for ordination is concluded. Discourse on the six groups for ordination 85. Among the six groups, the term "less than ten years old" is a special case, it causes an offense in all instances. The rest should be understood in the manner already stated. There, "his two Pātimokkhas are not well-received in detail" means "not well-received in terms of both Vibhaṅgas." "Not well-divided" means "in terms of the Mātikā and Vibhaṅga." "Not well-recited" means "in terms of memorization." "Not well-determined according to the suttas and commentaries" means "not well-determined from the Mātikā and the Vibhaṅga." The discourse on the six groups for ordination is concluded. Discourse on the former story of other sectarians 86. In the former story of other sectarians – this Pasūra, because he has gone over to another sect, should not be ordained. But as for anyone else who comes, who has not previously gone forth here, to show what should be done in his case, it is said, "Monks, whoever else..." and so on. There, "he should be given a four-month probation" is called the sectarian's probation; it is also called "unconcealed probation." This, however, should be given only to a naked wanderer, an Ājīvaka, or an Acelaka. If he too comes wearing a cloth or one of the hair blankets, etc., or any sectarian emblem, he should not be given probation. But for others, such as ascetics, those wearing white, etc. He should not be given (it). First, by "hair and beard" and so on, his novice ordination is shown from the very beginning. However, when ordaining him, while he is sitting in the midst of the Sangha, the elder monks should not say: "You ordain him, you be the teacher, you be the preceptor." For if, being told thus, they, disliking his being a teacher or preceptor, do not accept, then he might become angry, thinking "These do not trust me," and go away. Therefore, having led him aside, his teachers and preceptors should be sought out. 87. "Thus, O monks, a former adherent of another sect is one who pleases, thus one who does not please" – this is the summary for showing his probationary duties. "And how, O monks?" and so on, is the explanation of that (summary). Therein, "He enters the village at an improper time" means he enters the village for alms-round at the very time when monks are performing their duties. "He returns too late" means he converses with women, men, boys, girls, and so on, in lay households, making household-related talk, eats there, and comes back when the monks have put away their bowls and robes, or are engaged in recitation, questioning, and so on, or are secluded; he does not perform the duties for his preceptor nor for his teacher, but simply enters his dwelling place and sleeps. "Thus, O monks, a former adherent of another sect does not please" means that by acting thus, he is not one who fulfills or completes the probationary duties. In "frequenting prostitutes" and so on, "prostitutes" are women who live by their beauty, easily accessible for improper conduct through the giving of gifts and trifles. "Widows" are women whose husbands have died or whose husbands are away; they desire friendship with anyone. "Mature maidens" are maidens who have reached puberty or are past puberty; they wander about with men in mind, desiring friendship with anyone. "Eunuchs" are neuter persons with abundant defilements and unquelled feverish desires; overwhelmed by the force of their feverish desires, they desire friendship with anyone. "Nuns" are women of the same ordination; with them, quickly trust is formed, then morality is broken. There, one who, having become a regular visitor to the homes of courtesans, or under the pretext of going for alms, with a heart full of affection and familiarity, desiring frequent seeing and conversing, approaches them, is called a "courtesan-goer." He will soon be spoken of as, "He went with such-and-such a courtesan." This applies everywhere. However, if courtesans give things like meal tickets, it is permissible to go with monks, and eat together or take and come back. It is permissible to go with monks who are going to advise sick nuns, or to teach the Dhamma, or to give instructions and ask questions. But one who goes in such a way out of friendship and familiarity is not one who has been invited. "Various duties" means major and minor tasks. There, tasks that must be done by the entire Sangha convening after ringing the bell, such as repairing stupas and great monasteries, are called major tasks. Washing and dyeing robes, and those included in the Khandhakas, and those related to good conduct like the fire-hall duties, are called minor tasks. "He is not skillful there" means he is not clever or well-trained in those tasks. "He is not diligent" means he is not endowed with energy and effort; hearing, "There is work for the Sangha," he eats his meal early, enters his cell, sleeps as much as he wants, and comes out in the evening. "In that way" means in a way that is conducive to those tasks. "With investigation" means with an investigation that arises on the spot. He is not endowed with the wisdom that arises at that very moment, thinking, "This should be done this way, this should not be done this way." "He is not able to do, he is not able to arrange" means he is not capable of doing it with his own hands; nor is he capable of inspiring and arranging, making others do it, saying, "Take it, venerable sirs, take it, young one, take it, novice, if you do not do it, and we do not do it, who will do this now?" When the bhikkhus say, "We will do work," he feigns some illness, he wanders near the bhikkhus who are working, he only shows his head, this one too is not to be satisfied. "He is not intensely desirous" means he is not strongly desirous. He learns by heart in mastering the Pāli. "In questioning" means in hearing the meaning. He practices higher morality in the Patimokkha morality. He practices higher mind in the development of worldly concentration. "He practices higher wisdom" means in the development of the supramundane path. "He has come over" means he has come here. "Of that teacher" means of the master of that sect. "Of that view" means of his own doctrine. Now, since that very doctrine is agreeable and pleasing to that founder of the sect, and is held with a firm grasp as "this alone is the truth"; therefore it is called "his approval, his liking, his adherence." Therefore it is said – "by his approval, by his liking, by his adherence." "When dispraise is spoken" means when blame is spoken. "He is not pleased" means his intention is not fulfilled; his mind is not uplifted. "He is elated" means his body and mind are uplifted. This, bhikkhus, is the combination for one formerly of another sect who is not to be satisfied: bhikkhus, that displeasure which arises as physical and verbal agitation when dispraise is spoken of that teacher and his doctrine, thinking "Why do these blame others?"; and pleasure when dispraise is spoken of the Buddha and others; and that pleasure when praise is spoken of that teacher and his doctrine; and displeasure when praise is spoken of the Buddha and others; this is the combination for one formerly of another sect who is not to be satisfied. In the case of one not to be satisfied, who does not fulfill the probationary practice, this is the sign, this is the characteristic, this is the unshakeable measure, it is said. Thus, bhikkhus,