English
"What is the origin of the preliminary act?" and so on, is clear. 406-7. In the explanations of the two questions, "What is the origin of effort?" and so on, where it says "origin by cause, origin by condition," the six robes should be understood as both cause and condition. Indeed, for all efforts and preliminary acts and so on, these very things are the cause, these are the condition. For when the six kinds of robes are absent, there is no effort, nor preliminary acts and so on. Therefore, "effort has a causal origin" and so on, is said. 408. In the section on inclusion – "by means of a verbal declaration" means "With this outer robe, with this upper robe, with this inner robe, I spread the kathina" – by this verbal declaration. In the explanation of the question "What is its root?" and so on – "the act is in the middle" refers to both the withdrawal and the determination. 411. "The material is faulty" means it is an unsuitable cloth. "The time is faulty" means that which was given by donors today, the Saṅgha gives to the kathina-spreader tomorrow. "The making is faulty" means it was cut on that very day but not made. Explanation of the division of what should be known about the kathina and so on. 412. In the explanation of the question, "The kathina should be known" and so on – of those very conditions... When there are material and other phenomena that are brought together, it is called Kathina, their combination, their mixture. But by "name" and "naming action," and so on, this "Kathina" is merely a name for many phenomena; it shows that, in ultimate reality, there is no single phenomenon. By twenty-four modes, it means by the reasons previously stated, such as "not merely by marking." By seventeen modes, it means by the reasons previously stated, such as "the Kathina is spread with an unworn cloth." Whatever needs to be said about the marking action and so on, all of it has been stated in the commentary on the Kathina section. 416. "Arising together, ceasing together" means even when arising, they arise together; even when ceasing, they cease together. "Arising together, ceasing separately" means when arising, they arise together; when ceasing, they cease separately. What is meant by this? All of them arise together with the spreading (of the Kathina cloth), for when there is spreading, there is a "taking up." Among these, the former two, when ceasing, cease together with the spreading, attaining the state of "taking up." For the cessation of the spreading and the "taking up" state of these occur at one moment; the others cease separately. Even when they have attained the state of "taking up," the spreading remains. The rest is clear everywhere. In the commentary on the Vinaya, called Samantapāsādikā, the explanation of the divisions of Kathina is finished. The explanation of the Paññatti section is finished. The Upāli Pentad Explanation of the Anissita Section 417. This is the connection to the question in the Upāli Pentad: "Venerable sir, by how many (factors)?" Indeed, the Elder, having gone into solitude, having reflected on all these pentads, (thought) "Now, having asked the Blessed One, I shall establish a tradition for the purpose of dwelling dependent on these (pentads), and so on." Having approached the Blessed One, he asked questions in the manner of "Venerable sir, by how many (factors)?" and so on. In the explanation of these, "does not know the Uposatha" means does not know the nine kinds of Uposatha. "Does not know the Uposatha ceremony" means does not know the four kinds of Uposatha ceremony, such as those divided into "by unrighteousness," and so on. "Does not know the Pātimokkha" means does not know the two main texts. Pāt... "Does not know the Patimokkha recitation" means for monks, five kinds, for nuns, four kinds, thus, nine kinds of Patimokkha recitation he does not know. "Does not know the Pavarana" means nine kinds of Pavarana he does not know. "Does not know the Pavarana act" means four kinds of Pavarana acts, such as those done unlawfully, by a faction, etc., he does not know. "Does not know offenses and non-offenses" means in each and every training rule, the specified offense and non-offense he does not know. "Having committed an offense, an act is done" means having committed an offense, due to that, an act is done by the Sangha. Explanation of the Section on Not Revoking 420. "The act should not be revoked" means since this one does not proceed in accordance with the rule, therefore, his act should not be revoked; it means he should be released with the rope still on. 421. "If, Upali, the Sangha performs acts that promote harmony" means if it performs acts like Uposatha, etc., which should be done by the harmonious ones, when Uposatha, Pavarana, etc., are established, support should not be given. If the Sangha, having confessed an offense, creates Sangha harmony, or having performed the settlement by covering with grass, performs the Uposatha and Pavarana, such an act is called an act that promotes harmony. And there, if a monk does not agree with such an act, even having made a public declaration, such harmony should be joined. Thus, a contrary view should not be held. But where they expound the Teacher's teaching contrary to the Dhamma and the Vinaya, there a public declaration is not appropriate; one should reject it and depart. "And one who speaks with inflated counsel" means one who speaks words swollen with greed, hatred, delusion, and conceit, one with dark speech, one who points to what is not beneficial. "One who chatters relying on others" means he cannot speak with confidence by his own nature; but rather, "The king spoke thus with me, such-and-such a minister spoke thus, so-and-so, my teacher or preceptor, or the Tripitaka master, spoke thus with me"— thus, he chatters relying on others. "And is not skilled in connecting speech" means in connecting words in a discourse, and in connecting words in a judgment. He is unskillful. Not according to Dhamma, not according to Vinaya, means not having charged with an offense based on a real matter. "He exalts" means he exalts someone saying, "Our teacher is a great master of the Three Baskets, a supreme Dhamma speaker," and so on. In the second instance, he disparages someone saying, "Does he not know the offense?" and so on. "He takes up what is not Dhamma" means he takes up the side that does not lead to liberation. "He rejects the Dhamma" means he rejects the side that leads to liberation. "And he speaks much idle talk" means he speaks much meaningless talk. "It proceeds by force" means, uninvited, without the burden being placed, merely relying on conceit, having intruded, he speaks without authority. "Having caused an unauthorized act" means it proceeds without having caused an authorized act. "It is not declared according to one's view" means it is not declared by prioritizing one's own view; having abandoned one's doctrine, it means one speaks falsely, holding a doctrine of Dhamma etc. regarding what is not Dhamma etc. Explanation of the Section on Dealings 424. "He does not know the application of an offense" means he does not know, "This offense is by bodily application, this is by verbal application." "He does not know the appeasement of an offense" means he does not know, "This offense is appeased by confession, this by rising up, this neither by confession nor by rising up." "He is not skilled in the determination of an offense" means he does not know, "This is the offense in this matter," and he is unable to extract and establish the offense according to the fault. "He does not know the origin of a legal question" means he does not know, "This legal question arises based on eighteen divisive matters, this on four failures, this on five or seven groups of offenses, this on four Sangha acts." "He does not know the application" means he does not know, "This legal question has twelve roots of application, this has fourteen roots of application, this has six roots of application, this has one root of application." For legal questions, their respective roots are called applications; he does not know all of that, so it means. He does not know pacification, thinking: "This dispute is settled by two methods, this by three, this by four, this by one method," he does not know. He is not skilled in decision, meaning he does not know how to decide a dispute and bring it to a settlement. He does not know action, meaning he does not know the seven kinds of action, such as 'reprimand'. He does not know the performance of action, meaning he does not know: "This action should be done in this manner." He does not know the basis of action, meaning he does not know: "This is the basis for reprimand, this for suspension, etc." Regarding the practices, he does not know the eighteen kinds of practices for the four lower actions among the seven actions, and the forty-three kinds of practices for the three kinds of suspension. He does not know the pacification of action, meaning he does not know: "If a bhikkhu having observed the practice, requests, his action should be rescinded, his offense should be confessed." He does not know the basis, meaning he does not know the basis of the seven groups of offenses. He does not know the origin, meaning he does not know: "This rule was laid down in this town, this in that." He does not know the promulgation, meaning he does not know the three kinds of promulgation: the original promulgation, the subsequent promulgation, and the unpromulgated promulgation. He does not know the reversal of words, meaning he does not know the word to be spoken directly. When "Buddha, the Blessed One" should be said, he says "Blessed One, the Buddha," reversing the order of the words. And he is unskilled in discipline, meaning he is unskilled in the Pāli text of the Vinaya and in its commentaries. He does not know the motion, for in brief, the motion is of two kinds: