English
The three pārājika offenses... ...the thirty-one offenses of forfeiture and expiation— this is called 'not enjoined'. "No offense for one who does not know, for one without intention to steal, for one without intention to kill, for one without intention to deceive, for one without intention to release"— the 'no offense' stated here and there is called 'no offense'. "For one who knows, for one with intention to steal," and so on, by this method, the 'offense' stated is called 'offense'. The five groups of offenses are called 'light offenses'. The two groups of offenses are called 'heavy offenses'. The six groups of offenses are called 'remediable offenses'. The one group of pārājika offenses is called 'irremediable offense'. The two groups of offenses are called 'gross offenses'. The five groups of offenses are called 'non-gross offenses'. By the very same previous method: those who declare the Dhamma of this kind stated here as "this is not Dhamma" are called 'declaring Dhamma as not Dhamma'. (Those who declare) non-Vinaya as "this is Vinaya"... ... (and those who declare) non-gross offense as "gross offense". Saying "This is a grave offense," They declare a light offense to be a grave offense. Thus, "Dhamma as non-Dhamma," or... Or declaring a light offense to be a grave offense, Having gained a faction, One of the four Sangha acts, Performed separately within the same boundary, The Sangha is said to be split. Therefore it is said – "They draw away with these eighteen grounds," and so on. There, "draw away" means They pull the assembly, disentangle it, and push it aside. "Avapakāsanti" means they declare too much, So that they become mixed with poison, they do so. "Āveninti" means separately. "By this much, Upāli, the Sangha is split" – Thus, among the eighteen grounds for schism, Having declared even one ground, And for that reason, having persuaded them, "Take this, approve this," Having made them take the voting sticks, And a Sangha act is performed separately, The Sangha is split. However, in the Parivāra, it is said, "Upāli, the Sangha is split in five ways," and so on. There is no difference in meaning between that and the definition of Sangha-splitting stated here. We will explain its non-difference there itself. The rest is clear everywhere. The discourse on Upāli's questions is concluded. The commentary on the Chapter on Splitting the Sangha is concluded. 8. The Chapter on Duties Discourse on the Duties of an Arriving Monk 357. In the Chapter on Duties, "Now I will enter the monastery" Indicates the vicinity of the precinct boundary; Therefore, upon reaching the precinct boundary, All duties like removing sandals must be done. "Having taken" means having taken with a sandal-stick. "They return" means they assemble. "Should be spread out" means should be laid out. "The alms-round village should be asked about" means "Is the alms-round village near or far? Should one go for alms early or during the day?" Thus, the alms-round should be inquired about. "Unsuitable alms-round village" means A village of those with wrong views, Or a village with limited alms; Where alms are given to one or two monks, That too should be inquired about. Drinking water p Regarding what is used: "Do they only drink the water from this pond, or do they also use it for bathing and other purposes?" Thus, one should ask about both the drinking water and the water for other uses. In some places there are wild animals or non-humans. Therefore, one should ask: "At what time should one enter? At what time should one leave?" By one standing outside: Having given way to a snake or non-human coming out, it should be observed. "If he is able, it should be cleaned." If he is able, the entire monastery should be cleaned. If unable, one's own dwelling place should be looked after. But for one able to clean everything, the decision regarding the shown monastery cleaning duties should be understood in the manner stated in the Mahākhandhaka. The discourse on the duties of an arriving monk is finished. The discourse on the duties of a resident monk. 359. In the duties of a resident monk: "A seat should be prepared," and so on, all these should be done even setting aside robe-making or new construction work when an elder arrives. One sweeping the shrine courtyard should put down the broom and begin to perform his duty. For a wise arriving monk will say, "Sweep the shrine courtyard for now." But if one is preparing medicine for a sick monk, and the sick monk is not gravely ill, one should perform the duty without making the medicine. But for a gravely ill monk, only the medicine should be made. For a wise arriving monk will say, "Make the medicine for now." When asking about water, if he drinks all the water brought once, one should certainly ask, "Shall I bring more?" Moreover, he should be fanned with a fan. While fanning, one should fan once at the back of the feet, once in the middle, once at the head. When he says, "Enough," one should fan more gently. When he says "Enough" again, one should fan even more gently. When he says it a third time, the fan should be put down. His feet should also be washed. After washing, if one has one's own oil, they should be anointed with it. If not, they should be anointed with his own oil. But the wiping of sandals should be done according to one's own preference. Therefore, here it is said, "if he is able." Thus, for one not asking about sandals, there is no offense. When asked, "Where does my lodging reach?" the lodging should be pointed out. Meaning, it should be told, "This is your lodging." Indeed, it is permissible to spread it out after shaking it. In the duties of a novice – water should be pointed out, meaning it should be told, "Take this water and drink." The same method applies to food. The rest is just like before. Even in a large monastery, one should not fail to perform the duties for a guest who has arrived in one's presence. The discourse on the duties of a resident is finished. The discourse on the duties of a traveler 360. In the duties of a traveler, "wooden articles" means beds, chairs, etc., as stated in the chapter on lodgings. Clay articles, such as dyeing vessels, all types mentioned there. All of that should be put away in the fire-hall or some other protected place before departing. It is permissible to place them even in a shed not exposed to rain. Regarding "lodging should be asked about," if it is a lodging made on a stone slab or stone pillars, where termites do not climb, there is no offense for not asking about it. "On four stones," etc., was said to show what should be done for lodgings like leaf-huts where termites originate. "Perhaps even the parts might remain" – this is the benefit when placed in the open air. But in a rain-exposed house, when grass and lumps of clay fall from above, even the parts of beds and chairs are destroyed. The discourse on the duties of a traveler is finished. The discourse on the duties of appreciation 362. In the matter of appreciation, "it was prosperous" means "it was abundant." "By four or five" means when the Sangha Elder is seated for appreciation, four should sit below in order. When the junior elder is seated, the great elder and three below should sit. When the fifth is seated, four should sit above. Even if the Sangha Elder is requested by a young monk below, starting from the Sangha Elder, four... He should sit down. But if the monk who is to give the blessing says, "Go, venerable sirs, there is no need to wait," it is permissible to go. If the Elder says, "Let us go, friend," and the other says, "Go," even so it is permissible. Having made the intention, "I will wait outside the village," and having gone outside the village, and having told his dependents, "You wait for his coming," it is permissible to go. But if people cause one monk to give the blessing according to their wish, there is no offense for him who gives the blessing, nor is it a burden for the Elder. For it is only in the context of a conversation that has been sat down for, when people are speaking, that the Elder should be asked, and the Elder, having been requested for the blessing, should wait. This is the characteristic here. "Vaccoti" means "one who has passed urine"; the meaning is "one who is afflicted by urine." The chapter on the duties of blessing is finished. The chapter on the duties at the refectory 364. In the duties at the refectory, it is stated in the commentaries: "Whether it be within the village or in the monastery, when going to the place where people serve food, it is proper to put on the outer robe and tie the waist-band." "Na there bhikkhū anupakhajjā" means one should not sit too close to the elder monks. If there is a seat level with the Elder's seat, when there are many seats, one should sit leaving one or two seats vacant. One should not sit on the seats arranged by counting the monks, but should sit when the Elder says, "Sit down." If the Elder does not speak, one should say, "Venerable sir, this seat is high." When he says, "Sit down," one should sit. But if, even when asked thus, he does not speak, there is no offense for the one who sits; the offense is the Elder's. For a novice commits an offense by sitting on such a seat without asking, and an elder by not giving permission when asked. "Na saṅghāṭiṃ ottharitvā" means one should not sit covering the outer robe. "Ubhohi hatthehi" refers to the water for washing the bowl. But the water for the offering should be taken by placing the bowl on a stand in front. Sādh Squatting, without making water sound. "Space for soup," meaning, so that there is space for soup; in this way, rice should be taken in moderation. "Distribute equally!" this should be said not only for ghee and the like, but also for rice. But among ghee and the like, that which is little, suitable for one or two, if it is said "distribute that equally among all," people will laugh.