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Namo tassa bhagavato arahato sammāsambuddhassa In the Vinaya Piṭaka Cūḷavagga Commentary 1. The Chapter on Transactions The Account of the Act of Censure 1. In the first chapter on transactions of the Cūḷavagga, “Paṇḍukalohitakā” refers to Paṇḍuka and Lohitaka, two individuals among the group of six. Their dependents are also known as Paṇḍukalohitakā. “Balavābalavaṃ paṭimantetha” means to strongly oppose the strong. “Alamatthatarā” means more capable. The Account of the Act of Censure is finished. The Account of the Twelve Unlawful Acts 4. In phrases like “Asammukhākataṃ” (done not in the presence), it means done without the presence of the Saṅgha, Dhamma, Vinaya, or person; done without questioning the accused; done without the accused’s admission. “Adesanāgāminiyā” refers to an offense of defeat (pārājika) or an offense entailing initial and subsequent suspension (saṅghādisesa). Here, in the first three sets of three, nine terms are mentioned, taking one from each set, along with “adhammenakataṃ” (done unlawfully) and “vaggenakataṃ” (done by a faction), thus nine triads are stated. In this way, there are twelve triads in total. Conversely, in the white (wholesome) পক্ষ (pakṣa), these same twelve triads are mentioned. 6. “Ananulomikehi gihisaṃsaggehi” means by associations with laypeople that are unsuitable for monastics, such as sharing sorrow and the like. The phrase “Tiṇṇaṃ, bhikkhave, bhikkhūnaṃ” (O bhikkhus, of three bhikkhus) and so on, is stated to show that the act of censure can be performed even with a single factor. For the act of censure, the specific factor mentioned is being quarrelsome; for the act of expulsion (niyassa), it is frequent offending; for the act of banishment (pabbājanīya), it is corrupting families. However, with any one of these three factors, all of them can be performed. If so, what is stated in the Campeyyakkhandhaka— “He performs the act of expulsion on one deserving the act of censure… …he reinstates one deserving full ordination; thus, Upāli, it is an unlawful act, an unvinaya act, and the Saṅgha incurs fault”— this would be contradictory. But this is not contradictory. Why? Because of the difference in the meaning of the words. For the word “tajjanīyakammārahassa” (of one deserving the act of censure), the meaning is the completion of the act. For the phrase “Tiṇṇaṃ, bhikkhave” (O bhikkhus, of three), the meaning is… arising from the conditions. Therefore, when the Saṅgha, having assembled, a resolution has been made: "We will perform this act for this bhikkhu by name," then he is called one worthy of an act. For him, by this characteristic, the performance of acts like suspension for one worthy of acts like reproof should be understood as an unlawful act and an un-Vinaya act. But if one has any one of the factors, such as being a quarrel-maker, for him, the Saṅgha, if it wishes, among the permitted factors and acts, having determined any act by any factor, should make that bhikkhu worthy of an act and perform the act. This is the decision here. Thus, the former and the latter agree. There, although in the act of reproof, the formal motion is stated based on being a quarrel-maker, yet for a foolish, unskilled person, one full of offenses, by one performing the act of reproof, the formal motion should be made based on being foolish and unskilled. For thus, the act is done with an existing ground, and not with the ground of another act. Why? Because this too is permitted. This method applies everywhere. We will describe the eighteen grounds for proper conduct in the chapter on probation. The discourse on the twelve unlawful acts is concluded. The discourse on the eighteen (acts) and so forth that should not be revoked 8. "They shed hair" means they become hair-shedding; the meaning is that the bhikkhus comply. "They practice for release" means this is for those who are released; by which it is possible to be released from expulsion, the meaning is that they practice that eighteen-fold proper conduct. For how long should the practice be fulfilled? Ten or five days. In this chapter on acts, the practice is indeed fulfilled by this much. The discourse on the eighteen (acts) and so forth that should not be revoked is concluded. The discourse on the act of suspension 11. In the case of Seyyasaka – "even bhikkhus are ordinary" means even bhikkhus are constantly engaged. The rest is just like what was said in (the act of) reproof. The discourse on the act of suspension is concluded. The discourse on the act of banishment 21. The case of Assaji and Punabbasu (is found) in the description of Saṅghādisesa. It has been said. 27. Among "bodily mischief" and so on, here "bodily mischief" is called bodily play. The same method applies to the other two terms. "Bodily misconduct" is called the transgression of a training rule laid down concerning the bodily door. The same method applies to the other two. "Bodily harmfulness" is called the harming of a training rule laid down concerning the bodily door by not training in it; the meaning is destruction, ruin. The same method applies to the other two. "Bodily wrong livelihood" means in the manner of forbidden medical practice and so on, such as cooking oil, cooking *ariṭṭha*, and so on. "Verbal wrong livelihood" means accepting messages from laypeople, announcing them, and so on. "Bodily and verbal" means both of these. The rest is just as stated in the *Tajjanīya*. The discourse on the act of expulsion is finished. The discourse on the act of reconciliation 33. But in the story of Sudhamma – "without informing" means without asking permission. "He said this" means "What have you prepared for the elders, householder?" having had everything revealed and seen, he said this. "And indeed, there is not one here, namely, a sesame cake" means that which is called a sesame chip, that is not there, is the meaning. It seems that at the beginning of that householder's lineage, there was a baker. Therefore, the elder, wishing to mock him about his birth, spoke thus. "Whatever it may be" means having abandoned such abundant jewel-like words of the Buddha, only some words about a sesame cake were spoken. This is shown by the example of the chick: "Just as it made neither the cry of a crow nor the cry of a cock, so by you, neither the words of a bhikkhu nor the words of a layperson were spoken." The discourse on the act of reconciliation is finished. The discourse on the twelvefold group beginning with "unlawful acts" 37. The triads beginning with "done not in presence" are just as previously stated. 39. The possession of factors is dissimilar to the former ones. In that regard, just as they do not obtain gain; so, striving and exerting oneself, one strives for non-gain. This method applies to "non-welfare" and so on. There, "non-welfare" means the destruction of welfare. "Non-residence" means not dwelling in that place. "Disparagement of the Buddha by laypeople" means disparagement of the Buddha in the presence of laypeople. He remains. A righteous promise he does not make true, that is, he does not act as if it were true; having promised the rainy season retreat, he does not go, or he does something else of that kind. The phrase "of five, O monks" and so on, is said to show that even with one factor, one is fit for action. The rest here is clear in meaning, and as stated in the chapter on reproof. The discourse on the twelve kinds of unrighteous actions and so on is finished. Discourse on the act of suspension for not seeing an offense 46. In the case of Channa – and O monks, announce it throughout the residences, that is, make it known in all monasteries. 50. In the case of one who causes quarrels and so on, having imputed an offense incurred due to quarrels and so on, the act should be performed only for not seeing it. The Tika commentaries are just as stated. 51. In this section on proper conduct, there are forty-three rules of conduct. Therein, "should not be reproached" means "should not be accused". "A monk by monks" means "one monk should not be divided by other monks". "Not the banner of householders" means "white clothes and clothes with unbroken fringes of flowers should not be worn". "Not the banner of sectarians" means "garments of kusa grass and so on should not be worn". "Should not be offended" means "should not be despised". "Inside or outside" means "inside or outside the monastery". The three terms "not the banner of sectarians" and so on are clear. All the rest we will explain in the chapter on probation. The rest is as stated in the chapter on reproof. The act of suspension for not rectifying an offense is similar to this. 65. The case of Ariṭṭha is stated in the minor commentary. In the case of "one who causes quarrels" and so on, the act should be performed only for not abandoning the view on account of which one causes quarrels and so on. The rest is as stated in the chapter on reproof. Indeed, in the section on proper conduct here, there are also forty-three rules of conduct. The discourse on the act of suspension for not seeing an offense is finished. The explanation of the Chapter on Acts is finished. 2. The Chapter on Probation. Discourse on the Rules of Probation. 75. In the Chapter on Probation – "Probationers" means "those undergoing probation". Therein, probation is of four kinds – unhidden probation, hidden pro residence, pure residence, and combined residence. Among these, the residence for sectarians, mentioned in the Great Section thus: “Monks, whoever else, formerly of another sect, desires ordination in this Dhamma and Vinaya, desires higher ordination, to him a residence of four months should be given,” is called unconcealed residence. What needs to be said there has already been said. But this is not intended here. The remaining three are to be given to one who has committed a Saṅghādisesa offense and has concealed it. What needs to be said about them