English
With the third origin of offenses, one commits five offenses, as stated in the same place, "A monk, perceiving it as allowable, builds a hut by arrangement." Those that lead to confession are the remaining ones, excluding the pārājika and saṅghādisesa. The five actions are: the four acts of admonition, banishment, expulsion, and reconciliation, and the three kinds of suspension, making five. Five in the "up to three times" refers to: for a nun who follows the suspended monk, if she does not desist after being admonished up to three times, it is pārājika, thullaccaya, and dukkaṭa—these three. In admonitions regarding followers of schism, etc., it is saṅghādisesa. If one does not desist from a wicked view, it is pācittiya. "Not given" means not given by another. "Unknown" means unknown due to the absence of the intention, "I receive." "Unallowable" means made unallowable by the five monastic rules; or any other unallowable meat or unallowable food. "Not made surplus" means not made surplus after having invited. "Gift for an assembly" means a gift for a theatrical assembly, etc. "Gift of a bull" means releasing a bull among a herd of cattle. "Gift of painting" means it is allowable to build a dwelling and then have paintings made there. This is said with reference to the gift of spontaneous painting. Although these five are considered meritorious by the world, they are in fact demeritorious and unwholesome. "Spontaneous thought arisen" here, "spontaneous thought" means the desire to speak. "These five are difficult to remove" means not easily removed; but they can be removed by means of appropriate reflection, instruction, etc., through skillful means and reasons—this is the meaning. "His own mind becomes clear." Here are these stories: It is said that the Elder Phussadeva, who lived in a dark cave, swept the cetiya courtyard and then, with one shoulder uncovered, Having made his upper robe, looking at the shrine courtyard like a spread of Sinduvara flowers, with evenly scattered sand, he aroused joy and delight focused on the Buddha, and stood. At that moment, Māra, like a black monkey born at the foot of a mountain, scattering cow dung in the shrine courtyard, went away. The Elder could not attain Arahantship. Having swept, he went away. On the second day too, having become an old ox, he did the same mischief. On the third day, having created a human form with crooked legs, dragging with his foot, he went away. The Elder thought: "Such a disgusting man is not found in the villages around for a yojana's distance. Could it be Māra?" And he said, "You are Māra!" "Yes, venerable sir, I am Māra. I could not deceive you now." "Have you seen the Tathāgata before?" "Yes, I have seen him." "Māra is indeed very powerful. Come now, create a form like the body of the Blessed Buddha!" "It is not possible, venerable sir, to create such a form. But I will create a similar likeness." Having abandoned his own form, he stood with a body like the Buddha's form. The Elder, looking at Māra, thought: "This one, still with lust, hatred, and delusion, shines thus. How much more must the Blessed One shine, completely free from lust, hatred, and delusion!" Having gained joy focused on the Buddha, having developed insight, he attained Arahantship. Māra said, "I have been deceived by you, venerable sir!" The Elder also said, "What is there, old Māra, to deceive such a one?" Also in Lokantara Monastery, a young monk named Datta, having swept the shrine courtyard and looking at it, gained the white kasiṇa. He brought forth the eight attainments. Then, having developed insight, he realized the three fruits. Here are these stories about "the minds of others become clear": A young monk named Tissa, having swept the Jambukola shrine courtyard, stood holding the rubbish basket in his hand. At that moment, Tissadatta The Elder, having descended from the ship, looked at the cetiya-courtyard, and knowing it to be a place swept by a developed mind, asked fifty thousand questions; the other answered all. In another monastery too, the Elder swept the cetiya-courtyard and completed the duty. Four Elders, worshippers of the cetiya, came from the Yonaka country, and seeing the cetiya-courtyard, did not enter, but stood at the gate. One Elder recollected eight aeons, one sixteen, one twenty, one thirty aeons. Regarding "deities become joyful," this is the story: Once, it is said, in a certain monastery, a bhikkhu swept the cetiya-courtyard and the bodhi-courtyard, and then went to bathe. The deities, "Since the time this monastery was built, there has been no bhikkhu who has fulfilled the duty in this way and swept before," stood with pleased minds, holding flowers in their hands. The Elder came and said, "From which village are you?" "Venerable sir, we live right here. Since the time this monastery was built, there has been no bhikkhu who has fulfilled the duty in this way and swept before. Being pleased with your duty, Venerable sir, we stand here with flowers in our hands," said the deities. Regarding "conducive to pleasantness," this is the story: Once, it is said, concerning a minister's son and Abhaya the Elder, this discussion arose: "Is the minister's son pleasant, or Abhaya the Elder? Let us see both of them in one place." The relatives adorned the minister's son and went to make him worship the Great Cetiya. The Elder's mother also had a pleasant robe made and sent it to her son, "May my son have his hair cut, put on this robe, and accompanied by the community of bhikkhus, worship the Great Cetiya." The minister's son, accompanied by his relatives, ascended the cetiya-courtyard by the eastern gate. Abhaya the Elder, accompanied by the community of bhikkhus, ascended the cetiya-courtyard by the southern gate. Having met him in the cetiya-courtyard, he said, "Friend, why do you throw rubbish in the place swept by the senior Elder, and contend with me?" laughed.” In a past existence, it is said that Elder Abhaya was an old elder and swept the shrine courtyard in a village for alms. The minister's son, a great lay follower, took the rubbish from the swept place and threw it away. “The Teacher’s Dispensation has been done.” This sweeping duty is praised by the Buddhas. Therefore, by doing it, the Teacher’s Dispensation is done. Here is a story about this: It is said that Venerable Sāriputta, having gone to the Himalayas, sat down in a certain cave, having entered cessation without sweeping. The Blessed One, reflecting, knew that the Elder had sat down without sweeping. Going through the air, He showed His feet in front of the Elder in the unswept place and returned. The Elder, having emerged from attainment, seeing the Blessed One’s feet, aroused strong shame and dread. He knelt down and thought, “Alas, the Teacher knew that I sat down without sweeping! Now I will be reproached in the midst of the Saṅgha.” He went to the Ten-Powered One, bowed, and sat down. The Blessed One said, “Where have you been, Sāriputta?” And then said, “It is not proper for you, who are staying and wandering in a place immediately next to Me, to sit down without sweeping.” From that time on, even when standing at a place for untying a knot, the Elder would stand only after pushing away the rubbish with his foot. “He does not grasp the limit of his own speech” means that he does not grasp the limit of his own speech by saying, “In this story, so much of the Sutta is found, so much of the decision, I will speak so much of the Sutta and the decision.” However, by not grasping “This is the accuser’s former statement, this is the latter statement; this is the accused’s former statement, this is the latter statement; so much is admissible, so much is not admissible,” he is said to not grasp the limit of another’s speech. “He does not know the offense” means he does not know the distinction of the seven groups of offenses, whether it is a Pārājika or a Saṅghādisesa. “Root” means he does not know the two roots of an offense: body and speech. They arise, and the origins of offenses are called the origin of offenses; these he does not know. It is also said that he does not know the basis of pārājika and so forth. They cease: "This offense ceases by confession, it is appeased; this by rising up," thus he does not know the cessation of offenses. Not knowing the seven appeasements, he does not know the path leading to the cessation of offenses. Regarding the five cases, a case means four cases. The root of a case means thirty-three roots: for a dispute case, twelve roots; for an accusation case, fourteen; for an offense case, six; for a duty case, one; these will become clear later. The origin of a case is the arising of a case. A dispute case arises based on eighteen divisive matters; an accusation case, on four failures; an offense case, on the seven groups of offenses; a duty case, on four Sangha duties. The meaning is that he does not know this distinction. He does not know the cessation of a case, meaning he cannot bring it to a decision and appeasement by going to the root and non-root through the Dhamma, the Vinaya, and the Teacher's teaching. "This case is appeased by two, this by four, this by three, this by one appeasement," thus not knowing the seven appeasements, he does not know the path leading to the cessation of a case. He does not know the basis, meaning he does not know the basis of the seven groups of offenses, such as "this is the basis of pārājika, this is of saṅghādisesa." He does not know the origin, meaning he does not know "this training rule was laid down for this origin among the seven origins, this for that." He does not know the promulgation, meaning he does not know the first promulgation in each training rule. He does not know the subsequent promulgation, meaning he does not know the repeated promulgation. He does not know the connected discourse, meaning he does not know the basis by way of connected narrative and connected decision.