English
Here, in "desiring to undertake a self-undertaking," a bhikkhu who desires to purify the Dispensation, whatever case he undertakes himself, that is called a self-undertaking. Here, in "it is an improper time to undertake this self-undertaking," fear of the king, fear of robbers, fear of famine, the rainy season— this is an improper time; the opposite is a proper time. "This self-undertaking is not factual" means "this is not real, I have taken what is not Dhamma as Dhamma, or Dhamma as not Dhamma, or not Vinaya as Vinaya, or Vinaya as not Vinaya, or an immoral person as moral, or a moral person as immoral"— this is the meaning; the factual should be understood by the opposite. Here, in "this self-undertaking is not conducive to welfare," that which leads to danger to life or danger to the holy life, this is not conducive to welfare; the opposite is called conducive to welfare. "I will not find like-minded, agreeable bhikkhus" means sometimes, in times of fear of the king and so on, it is not possible to find such bhikkhus who support one's own side; it is said with reference to that, "I will not find." Sometimes, however, in times of safety and plenty, it is possible to find them; it is said with reference to that, "I will find." It will be s Alas, from that cause there will be quarreling, strife, contention, dispute, and schism in the Sangha, like the quarrel of the Kosambians. And afterwards there will be no regret. Just as the Elder Mahākassapa, having suppressed the elder monk Subhadda, held the Five Hundred Council; just as the Venerable Yasa, concerning the ten points of dispute, having suppressed ten thousand monks, held the Seven Hundred Council; and just as the Elder Moggaliputtatissa, having suppressed sixty thousand monks, held the Thousand Council; afterwards there is remembrance, and for the Dispensation it conduces to the splendor of the moon and sun, free from defilements. The discourse on the factor of self-restraint is finished. Discourse on the Dhamma to be reviewed by the accuser 399. In phrases like 'without flaw, without reproach': If anyone among householders or monastics is struck, or if for householders medical acts like lancing boils are performed, his bodily conduct is like a palm leaf eaten by termites, flawed, and reproachable, in that one can seize and pull him anywhere. The opposite is to be understood as 'without flaw, without reproach'. But verbal conduct, through false speech, abusive speech, slanderous speech, groundless accusations, and so on, is flawed and reproachable. The opposite is without flaw, without reproach. 'Is my mind full of loving-kindness?' means having cut off hindrances, by diligent practice of meditation, the mind of loving-kindness is attained. 'Without ill-will' means free from ill-will, meaning ill-will is suppressed by way of temporary removal. 'But where, friend, was this spoken by the Blessed One?' means, in which town was this training rule spoken? The discourse on the Dhamma to be reviewed by the accuser is finished. Discourse on what should be presented by the accuser 400. In phrases like 'I will speak at the proper time': One person, having made a place (for himself), when accusing, is said to speak at the proper time. Or when accusing in the midst of the Sangha, in the midst of a group, at the head of the voting sticks, at the head of the gruel, in the discussion hall, on the alms-round path, in the sitting hall, and so on, at a moment surrounded by attendants, He speaks out of season, it is called. Speaking truly, he speaks factually, it is called. Saying, ‘‘Hey old man, frequenter of assemblies, rag-robe wearer, Dhamma speaker, this is fitting for you,’’ he speaks harshly, it is called. But having made it dependent on a reason, saying, ‘‘Venerable sir, you are an old man, a frequenter of assemblies, a rag-robe wearer, a Dhamma speaker, this is fitting for you,’’ he speaks gently, it is called. Speaking with a reason, he speaks beneficially, it is called. ‘‘I will speak with a mind of loving-kindness, not with ill-will’’ – having established a mind of loving-kindness, I will speak, not having become ill-willed. The discourse on what should be established by the accuser is finished. The discourse connected with the accuser and the accused 401. ‘‘Having paid attention inwardly’’ means having generated it in one’s own mind. ‘‘Compassion’’ means the state of compassion. By this, he shows compassion and the preliminary stage of compassion. ‘‘Wishing for welfare’’ means the seeking of welfare. ‘‘Sympathy’’ means connection with that welfare. By these two, he shows loving-kindness and the preliminary stage of loving-kindness. ‘‘Raising up from an offense’’ means having raised up from an offense, establishing in purity. Having accused the matter, having reminded, having made him confess, performing the action according to the confession is called reverence for the Vinaya. ‘‘These five qualities’’ means, these five qualities which are stated by the method beginning with compassion, having paid attention inwardly to these five qualities, another should be accused. ‘‘In truth and without anger’’ means in truth of speech and in not becoming angry. Indeed, by the accused, truth should be spoken, and anger should not be made. Neither should one oneself be angry, nor should another be provoked, this is the meaning. The rest is clear everywhere, it means. The discourse connected with the accuser and the accused is finished. The commentary on the chapter concerning the suspension of the Pātimokkha is finished. 10. The Chapter on Nuns The story of Mahāpajāpatī Gotamī 402. In the Chapter on Nuns – ‘‘Enough, Gotamī, may it not please you’’ – why does he reject it? Do not all Buddhas have four assemblies? Indeed they do, but having wearied him, by repeated requests, the going forth was permitted, saying ‘‘in suffering...’’ "We did not obtain this," they will properly protect. Wishing to allow them well, he rejects. The account of the Eight Grave Rules is told in the Mahāvibhaṅga itself. 403. By pot-thieves: lighting a lamp in a pot, and by that light, searching for goods in others' houses, by thieving robbers. The disease called "white-bone" is a kind of creature, a worm that pierces the stalk in the middle of the tube, by which piercing, even if the rice ear emerges, it cannot take milk. The disease called "madder-red" is the internal redness of sugarcane. "A dam for a large pond beforehand" - by this, he shows this meaning: just as some water would remain even if the dam for a large pond were not built, but if it were built first, that which would not remain due to not being built, that too would remain; in the same way, these Grave Rules were laid down beforehand for the non-transgression of things that had not yet arisen. Even if they had not been laid down, the True Dhamma would remain for five hundred years due to women having gone forth. But because they were laid down beforehand, it will remain for another five hundred years, thus the thousand years mentioned first will remain. And this "thousand years" is said with reference to those Arahants who have attained the distinctions of analytical knowledge. Beyond that, it will remain for a thousand years with reference to dry-insight Arahants, a thousand years with reference to Non-returners, a thousand years with reference to Once-returners, a thousand years with reference to Stream-enterers; thus the Dhamma of Realization will remain for five thousand years. The Dhamma of Learning will also remain for the same period. For there is no Realization without Learning, nor is there no Realization when Learning exists; but the outward sign will continue for a long time even after Learning has disappeared. The story of Mahāpajāpatī Gotamī is finished. The Account of Allowing the Ordination of Bhikkhunīs 404. "I allow, monks, that bhikkhunīs be ordained by monks." By this subsequent rule, monks, together with Mahāpajāpatī, ordained five hundred Sākiyan women. having made them into nuns, they ordained them. Thus all of them were called jointly ordained. Those who, by this admonition, "O Gotami," attained arahantship, O Gotami. 409. "Action is not performed" means that all seven kinds of action, such as reproof, are not performed. "Asking for forgiveness" means asking for forgiveness, saying, "I will not do so again." 410. "I allow, monks, that monks, having assigned an action to nuns, should hand it over to them." Here, in the case of reproof and so on, "this specific action is to be done for her" should be assigned in this way, and then it should be handed over, saying, "Now you yourselves do it." If, however, they do something else when something else has been assigned, they incur the obligation of being made to perform it in the manner stated in "he performs a banishment action for one deserving a reproof action." 411. "With muddy water" here means not only with muddy water, but also with clear water, dust, mud, and so on; whoever sprinkles with any of these commits a dukkaṭa. "That monk, monks, should be made unvenerable by the community of nuns." Having assembled in the nuns' residence, it should be announced three times, "Such and such a venerable one shows disrespect to nuns; it is agreeable that this venerable one be made unvenerable." By this much, he is made unvenerable. From then on, just as they do not venerate novice monks when they see them, so too he should not be venerated even when seen. That monk, behaving properly, should come to the nuns' residence and, in the monastery itself, approach the community or a group or a single individual, sit on his haunches, raise his clasped hands, and ask for forgiveness, saying, "May the community of nuns forgive me." That monk should go to the nuns and say, "That monk asks for your forgiveness." From then on, he should be venerated.