English
"he does not know the limit of the offense, he does not know the limit of the night," the pure probation was shown. After that, starting with the one on probation, having gone astray, for showing the practice among those re-ordained, etc., the Pāli text was set forth. Therein, in phrases like "in between, he commits many offenses, known and unconcealed," by way of defining the offenses, the meaning is both "known" and "unconcealed." "In the last group of offenses" refers to just one group of offenses, but because it was concealed later, it was said "in the last group of offenses." In "in the first," the same method applies. "Established and mixed" is indeed a synonymous term for similar and dissimilar. The Story of the Pure Probation, etc., is finished. The Story of the Two Monks' Turn, the Eleven, etc. After that, for showing the practice concerning him who conceals, "two monks," etc., was said. Therein, "mixed" means mixed with major offenses, etc. "Pure" means only a group of light offenses without a Saṅghādisesa. After that, for showing the state of being impure and pure, "but here, monks, a monk has many Saṅghādisesas," etc., was said. Therein, there is nothing unclear by expression or by intention. Therefore, that and all that was not said before this should be understood according to the Pāli text itself. The Story of the Two Monks' Turn, the Eleven, etc., is finished. The Elucidation of the Chapter on Accumulation is finished. 4. The Chapter on Settlement of Disputes The Story of Settlement in the Presence In the Chapter on Settlement of Disputes, having set forth the six headings, etc., like "a person who speaks against the Dhamma," the elaboration was stated in the manner of "a person who speaks against the Dhamma makes a person who speaks in accordance with the Dhamma understand," etc. Therein, "makes understand" means by stating appropriate reasons, satisfying, and making him know. "Makes him reflect" means he acts in such a way that he reflects on that meaning, he observes it. "He looks, he observes" means in such a way that he that meaning... looks and looks again and again; thus he acts. "Shows, demonstrates" are just other words for these. "Is settled by what is not Dhamma" means that because he deceives and shows what is not Dhamma as "this is Dhamma," etc., therefore it is called "settled by what is not Dhamma." 188. "Is settled by Dhamma" means that because the speaker of Dhamma shows Dhamma as "this is Dhamma," etc., without deceiving, therefore it is called "settled by Dhamma." The discourse on the Vinaya of Confrontation is finished. The discourse on the Vinaya of Mindfulness 195. "These five, bhikkhus, are the lawful grants of the Vinaya of Mindfulness" – here, the grant to one who is pure and not guilty is one; the grant to one who is accused is one; the grant to one who is requested is one; the grant by the Saṅgha is one; the grant by Dhamma in harmony is one – thus there are five. However, these cannot be obtained by each single factor; therefore, this is merely a teaching, but the meaning here is that the grant of the Vinaya of Mindfulness endowed with five factors is lawful. And there, "accuse" means to charge. The rest is clear. This Vinaya of Mindfulness, however, should be granted only to an Arahant, not to anyone else, not even to an Anāgāmī. And that, only when he is accused by another, not when he is not accused. And when it has been granted, the accuser's statement does not hold. Even the accuser becomes liable to be dismissed, thinking, "This Arahant has obtained the Vinaya of Mindfulness; who will accept your statement?" The discourse on the Vinaya of Mindfulness is finished. The discourse on the Vinaya for the Undeluded 196. "Spoken and performed" means spoken by speech, performed by body; the meaning is "done after performing." "May the venerable remember having committed such an offense" – here, "may the venerable remember having committed such an offense"; this is the meaning of "the venerable concerning such an offense." Or the reading is "having committed," its meaning is – "may the venerable first commit and then remember that offense." The discourse on the Vinaya for the Undeluded is finished. The discourse on the Vinaya by Majority 202. "To settle by majority" – here, the action in which the speakers of Dhamma are more numerous, that is called "by majority." 204. Adh When taking the voting sticks, it is a small matter, a trifle, just a little dispute. And it has not gone from place to place, not gone to two or three residences, or it has been undecided two or three times in that very place. And it has not been recalled or caused to be recalled, not recalled by those bhikkhus themselves two or three times, nor caused to be recalled by others. He knows, when taking the stick, he knows: "The unrighteous speakers are more numerous." "Perhaps" – with this intention, when the stick is being taken, "Perhaps the unrighteous speakers might be more numerous" – this is his thought. In the other two cases, the method is the same. "They take unrighteously" – the unrighteous speakers take two sticks each, thinking: "Thus we shall be many." "They take in factions" – two righteous speakers take one righteous speaker's stick, thinking: "Thus the righteous speakers will not be many." "And they do not take according to their view" – being righteous speakers, they take an unrighteous speaker's stick, thinking: "We shall join the stronger party." In the case of taking righteous voting sticks, this same meaning should be understood by reversing it. Having taken the sticks thus, if the righteous speakers are more numerous, then as they say, so that dispute should be settled; thus it is settled by the decision of the majority. This is the summary here. The detailed explanation will come later. The discourse on the decision of the majority is concluded. The discourse on the declaration of depravity. "Impure" means endowed with impure bodily and verbal actions. "Shameless" means endowed with the characteristic of shamelessness, such as intentionally committing an offense. "With fault" means with blame. Thus, by means of these three factors, there are three grounds; and the two, "action by the Sangha" and "action by the Dhamma in unity," these are called the five grounds for the declaration of depravity. The rest here is just as stated in the cases of the Tajjaniya and so forth. This is the meaning of the word here: This is called "declaration of depravity" because it is to be done to that person who is depraved due to an abundance of evil. The discourse on the declaration of depravity is concluded. Three. Discourse on the Covering with Grass and Others 212. For harshness, for fierceness, means for the state of harshness and for the state of fierceness. For schism, means for the schism of the Sangha. All together, means without taking anyone’s consent, even the sick should be brought there and assembled together. Should settle with a covering of grass, here, this action is called “covering with grass” because it is like a covering of grass. Just as feces or urine, when stirred, is troublesome due to its foul smell; but when covered and well-concealed with grass, that smell does not trouble; even so, any dispute, which, when resolved by going to its root and origin, leads to harshness, to fierceness, to schism, that, when settled by this action, is well-settled, like feces covered with grass. Therefore, this action is called “covering with grass” because it is like a covering of grass. 213. Grave offenses, means both Pārājika and Saṅghādisesa. Connected with laypeople, means an offense incurred by laypeople in the matter of disparaging, reviling, or making promises in a lowly manner. 214. And thus, monks, those monks are absolved from those offenses, means, when the formal act of covering with grass has been performed, at the conclusion of the formal act, as many as were assembled there, even those who were asleep, or absorbed in jhāna, or distracted, all those monks, from the time of their full ordination, having incurred offenses other than grave offenses and those connected with laypeople, are absolved from all those offenses. But those who declare to each other, “This is not agreeable to me,” or who, having incurred an offense together, were not present there, or who, having come, gave their consent and then sat in their cells, etc., they are not absolved from the offenses. Therefore it is said – “excluding those who declare their disagreement, excluding those who were not there.” The discourse on the covering with grass and others is concluded. Discourse on Disputes 215. Entering among the bhikkhunīs, means entering into the midst of the bhikkhunīs. The statement of disputes and others. The meaning of describing faults has already been stated. "Speech for vexation" is speech for mental suffering; the meaning is harsh speech. "What is reproach there" is the blame among those who reproach. "Reproaching" is a demonstration of manner; the meaning is blaming. "Not flattering, not speaking ill" both are merely synonyms for reproaching. "Repeatedly engaging" is repeatedly engaging with body, mind, and speech in that very thing; the meaning is the state of reproaching. "Exerting oneself" is reproaching having made an effort, thinking: "Why should I not blame thus? I will blame indeed!" "Giving support" is giving support with the latter statement, having shown the reason for the former statement. Here, "what is to be done" and "duty" "what is to be done" is indeed the doing, the state of doing is "what is to be done", the state of duty is "duty"; both of these are synonyms for a Sangha-act. "Act of announcement" and so on, are terms for its divisions. Among these, an "act of announcement" is an act to be done by purifying the Sangha within the boundary, by bringing the consent of those worthy of consent, and with the permission of the united Sangha,