English
"These two, bhikkhus, are expulsions," etc., was said to show the validity and invalidity of acts in terms of their basis. Therein, "He has not incurred expulsion, but if the Sangha expels him, he is well-expelled" was said with reference to the act of banishment. Indeed, by the act of banishment, they expel from the monastery, therefore it is called "expulsion." And since he is not one who corrupts families, he has not incurred it by a distinctive characteristic. But since it was said that the Sangha, if it wishes, may perform the act of banishment for him, therefore he is well-expelled. "If the Sangha expels him" means if the Sangha expels him by way of an act of rebuke, etc. Because there it is stated: "Bhikkhus, if the Sangha wishes, it may perform an act of rebuke for three bhikkhus – one who is a quarrel-maker, a strife-maker, a dispute-maker, a gossip-maker, a maker of legal issues in the Sangha; one who is foolish, undeveloped, prone to many offenses, not exemplary; one who lives associated with laypeople, with inappropriate lay associations" (Cūḷavagga 395). Thus, expulsion is permitted even for a single one of these factors, therefore he is well-expelled. "Reinstatement" means entry. Therein, "If the Sangha reinstates him" means it admits him by way of an act of ordination. "Badly reinstated" means poorly reinstated. Even if ordained a thousand times, he is not ordained, and the preceptors and teachers incur an offense. indeed, the rest of the assembly of doers, no one is freed from an offense. Thus, these eleven incapable persons are accused. But the thirty-two with severed hands and so on, who are well-purified, are ordained, and are indeed ordained, nothing can be said against them. However, the teachers and preceptors and the assembly of doers are blameworthy, no one is freed from an offense. 397. Here, monks, it is said to show an unrighteous act based on an unreal matter, such as "there is no offense to be seen for a monk," and a righteous act based on a real matter. There, "should be relinquished" means "is to be relinquished." The Story of Upāli's Questions 400. In Upāli's questions too, righteous and unrighteous acts are distinguished based on the matter. There are two methods: the single-root method and the double-root method. The single-root method is straightforward. In the double-root method, just as the "mindfulness-discipline" was asked as one question together with the "non-delusion-discipline," so too are the "non-delusion-discipline" and others with the "declaration of depravity" and so on. At the end, however, there is only one phrase: "he ordains one who is worthy of ordination." Thereafter, for the monks too, starting with the "mindfulness-discipline," the remaining phrases should be combined with each one. The Story of the Act of Censure 407. Here, monks, it is said to show the failure in the seven acts of censure and so on, and in their cessation, by forming a cycle based on these: "unrighteous and disunited, unrighteous and united; righteous and disunited, righteous and resembling the Dhamma and disunited, righteous and resembling the Dhamma and united," regarding a monk who is quarrelsome and so on. There, "without a basis" means "devoid of a basis." A basis is called a definition; the meaning is "devoid of a definition of an offense." After that, to show the categories of an act that has been rejected, the same Pāli text is quoted, correlated with "an act not done" and so on. There, nothing cannot be known according to the Pāli text, therefore we have not elaborated on the commentary. The commentary on the Campeyya Khandhaka is finished. 10. The Kosambaka Khandhaka The Story of the Kosambaka Dispute 451. In the Kosambaka Khandhaka – that monk, for not seeing the offense Regarding "they suspended him," this is the sequential story: Indeed, two bhikkhus lived in one dwelling, a Vinaya-master and a Suttanta-master. Among them, the Suttanta-master bhikkhu, one day, having entered the latrine, left the remaining rinsing water in a vessel and departed. The Vinaya-master, having entered afterwards, seeing that water, came out and asked that bhikkhu: "Friend, was this water left by you?" "Yes, friend." "Do you not know the offense in this?" "Yes, I do not know." "Is there, friend, an offense here?" "If there is, I will confess it." "But if, friend, it was done by you unintentionally, without mindfulness, there is no offense." So, regarding that offense, he held the view of no offense. The Vinaya-master also informed his dependents: "This Suttanta-master, even when committing an offense, does not know it." They, seeing his dependents, said: "Your preceptor, even having committed an offense, does not know it to be an offense." They went and informed their preceptor. He said thus: "This Vinaya-master, having said 'no offense' before, now says 'it is an offense'." "He is a liar." They went and said: "Your preceptor is a liar," and thus they increased the quarrel among themselves. Then the Vinaya-master, finding an opportunity, performed the act of suspension for not seeing the offense. Therefore it is said: "They suspended that bhikkhu for not seeing the offense." 453. Regarding "The Sangha of bhikkhus is split, the Sangha of bhikkhus is split," it is not yet split; but just as when it rains, it is said, "Now the harvest is ripe," for it will surely ripen, even so, for this reason, it will surely split in the future, but by way of quarrel, not by way of a schism in the Sangha, therefore it is said "split." Here, the repetition should be understood as expressing urgency. 454. Having spoken this matter, he rose from his seat and departed. Why did he speak thus and depart? For if the Blessed One had said to the suspenders, "Without reason, you... that bhikkhu has been expelled by us,” or to those who follow the expelled ones, “you have incurred an offense,” or saying, “the Blessed One is on their side, the Blessed One is on their side,” they might harbor resentment. Therefore, having set aside the main point, and having spoken this matter, he rose from his seat and departed. 455.Here, regarding “by oneself or oneself,” whoever sits on the side of those who speak against the Dhamma, who are to be expelled by the Saṅgha, and asks, “what do you say?” and having heard the views of both them and the others, generates the thought, “these are speakers against the Dhamma, the others are speakers of the Dhamma,” this one, even while sitting among them, becomes one who lives separately from them, and invalidates the act. He also invalidates it for the others, because they have not come within reach. Thus, one makes oneself one who lives separately. Regarding “one who lives together,” here too, whoever sits on the side of those who speak against the Dhamma, and thinks, “these are speakers against the Dhamma, the others are speakers of the Dhamma,” and enters their midst, or whoever, sitting on any side, takes them to be “speakers of the Dhamma,” this one is to be understood as making oneself one who lives together. 456.Here, regarding “bodily action, verbal action,” those who strike with the body demonstrate bodily action; those who speak harshly are to be understood as demonstrating verbal action. “They make a hand-touching” means they touch each other with their hands out of anger. “While acting undhammically” means while performing undhammic actions. “While not being in a state of friendliness” or this is the reading. The meaning is, “while not being in a state of friendly conversation.” Regarding “not with each other” up to this point, two rows should be made, and one should sit apart, leaving a space. But when acting dhammically, and being in a state of friendliness, one should sit with an intervening seat, leaving one seat as an interval. 457-458.In “do not quarrel,” and so on, taking the remaining part of the text as “you did,” the meaning should be understood as “do not quarrel.” “Speaker against the Dhamma” is one of those who follow the expelled ones. But this bhikkhu Desiring the good of the Blessed One, this indeed was his intention: "These monks, overcome by anger, do not heed the Teacher's words. Let not the Blessed One tire admonishing them." Therefore, he spoke thus. But the Blessed One, thinking "Later they will regain their senses and come to their senses," out of compassion for them, brought forth a past story and spoke. There, "anatthatoti" means "meaningless, therefore"; from this, it is said "these men are without purpose." Or, "anatthatoti" means "giving no benefit." The rest is clear. 464. In the verses beginning "Puthusaddo" (loud noise), "puthusaddo" means "let there be a great, loud noise." "Samajano" (the crowd) means a similar, uniform group of people. And all these quarrelsome people, by emitting noise all around, are said to be both loud and uniform. "Na bālo koci maññathā" (No one thought himself a fool) means there, not a single one thought "I am a fool." All were conceited as wise. "Nāññaṃ bhiyyo amaññaruṃ" (They did not think anything else further) means not a single one thought "I am a fool." And further, when the Sangha was breaking up, they did not think this one other reason: "The Sangha is breaking up because of me." That is the meaning. "Parimuṭṭhā" (confused) means "of confused memory." "Vācāgocarabhāṇino" (speaking within the range of speech) - the 'rā' sound is shortened; they speak within the range of speech, not within the range of mindfulness etc. And how do they speak? As much as they wish to open their mouths, as far as they wish to stretch their mouths, they speak having stretched them that far. Not one makes his mouth small out of respect for the Sangha. That is the meaning. "Yena nītā" (by which they were led) means by which quarrel they were led to this shameless state. "Na taṃ vidū" (They did not know that) means they did not know that, "This is so disadvantageous."