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Commentary on the Adhikaraṇavūpasama Vagga 457. In the Adhikaraṇavūpasama Vagga – "He respects persons" means "This is my preceptor, this is my teacher." thinking of these and others, desiring his victory, he declares “the undharma is dharma.” One who is respectful of the Saṅgha, not abandoning the Dhamma and Vinaya, deciding cases, is called respectful of the Saṅgha. One who decides cases taking robes and other things, is called respectful of material things. One who decides cases without taking them, according to the Dhamma, is called respectful of the True Dhamma. 458.By five aspects, the Saṅgha splits by five reasons: by act, by recitation, by speaking, by instigation, by taking votes. Here, by act means by one of the four acts such as non-declaration. By recitation means by one of the five Pātimokkha recitations. By speaking means declaring, by various pretexts, the eighteen schism-causing matters such as “the undharma is dharma.” By instigation means by making a verbal division at the ear, in this manner: “Don’t you know my having gone forth from a high family, my being learned? It is proper for you to even conceive the thought that one like me would cause the Teacher’s Dispensation to embrace undharma, unvinaya. What is cool to me like a forest of blue lotuses in Avīci? Am I not afraid of the lower realms?” By taking votes means after instigating thus, establishing their minds, making them irreversible, by taking votes, saying, “Take this vote.” Here, the act or recitation is the measure. Speaking, instigation, and taking votes are preliminary parts. For when they speak by way of declaring the eighteen matters, and instigate to create liking there, even if votes are taken, the Saṅgha is still not split. But when four or more take a vote in this way, and perform a separate act or recitation, then the Saṅgha is said to be split. Thus, what we said in the commentary on the Schism Khandhaka: “Having declared any one of the eighteen matters, and having persuaded them by that reason, ‘Take this, approve this,’ and having taken votes, performing a separate Saṅgha act…” When is the Saṅgha split? But in the Parivāra, it is said, 'Upāli, the Saṅgha is split in five ways,' and so on. There is no difference in meaning between that and the characteristic of a Saṅgha split stated here. "And we will explain its non-difference there itself," and so it has been explained. 'Paññattetaṃ' means this is laid down. Where is it laid down? In the Vattakkhandhaka. For there, fourteen Khandhaka duties are laid down. Therefore, it is said, "Upāli, this duty for incoming bhikkhus, the duty of incoming bhikkhus, has been laid down by me," and so on. "Even so, Upāli, it is a Saṅgha-rāji, not a Saṅgha-bheda." By this much, it is only a Saṅgha-rāji, not yet a Saṅgha-bheda; but gradually, this Saṅgha-rāji, growing, leads to a Saṅgha-bheda – this is the meaning. 'Yathārattaṃ' means according to the measure of the night; the meaning is according to the seniority. 'Āvenibhāvaṃ karitvā' means having made a separate arrangement. 'Kammākammāni karontī' means taking up one Saṅgha-act after another, they perform both minor and major acts. The rest here too is clear in the Adhikaraṇavūpasamavagga. Explanation of the two sections on Saṅgha-splitters 459. In the two sections on Saṅgha-splitters: 'vinidhāya diṭṭhiṃ kammena' means, regarding those unrighteous things and so on, holding the view that "these are unrighteous things and so on," having set aside that view, having explained them in terms of Dhamma and so on, one performs a separate act. Thus, the act that one performs, having set aside the view, together with such an act performed, having set aside the view, there are five factors. "Upāli, by these five factors" – this is the application of meaning in one pentad. By this method, all pentads should be understood. Here too, the three factors of 'vohāra' (expression) and so on are stated only in the preliminary part. But in terms of the purpose of the act, incurability should be understood. The rest is clear everywhere. There is nothing here that has not been stated before. Explanation of the section on residents 461. In the section on residents: 'yathābhataṃ nikkhitto' means as it was brought and placed. 462. Vinaya explanation "Doing" means answering questions in the Vinaya. "Pariṇāmeti" means directs, explains, tells. The rest here is indeed clear. Commentary on the Chapter on Spreading the Kathina Robe 467. In the Kathinatthāravagga – "Otamasiko" means gone into darkness; for indeed, if one bows to him, one's forehead might hit bed-legs, etc. "Asamannāharanto" means not paying attention to the bowing because of being engaged in work. "Sutto" means entered into sleep. "Ekāvatto" means one who has turned away to one side, standing on the side of the enemy, an enemy, a disagreeable person is called; this one is not to be bowed to. For indeed, if bowed to, this one might even strike with the foot. "Aññavihito" means thinking of something else. "Khādanto" means eating cakes, snacks, etc. One doing excrement and urine is not to be bowed to because of being in an inappropriate state. "Ukkhittako" means one suspended by all three kinds of suspension, not to be bowed to. But the four who have undergone acts like censure are to be bowed to. Even Uposatha and Pavāraṇā are allowed with them. And starting from the beginning, among those mentioned as not to be bowed to, only for one bowing to the naked one and the suspended one is there an offense. But for the others, bowing is forbidden on account of impropriety and on account of the reasons mentioned in between. From now on, all ten, such as those ordained later, are not to be bowed to only as grounds for offense. For indeed, one bowing to them certainly incurs an offense. Thus, among these five groups of five, for one bowing to thirteen persons there is no offense; for bowing to twelve, there is an offense. 468. "Ācariya is to be bowed to" means the ordination teacher, the higher ordination teacher, the reliance teacher, the instruction teacher, the admonition teacher; this five-fold teacher is to be bowed to. The rest everywhere is indeed clear. The Commentary on the Chapter on Spreading the Kathina Robe is finished. And the commentary on Upāli's fivefold section is finished. Commentary on the Origin of Offenses 470. In "commits an offense without intention," etc.: One committing the prescribed offense of sleeping together, etc., without intention, commits an offense without intention; one confessing rises with intention. Whatever one commits with intention, one commits an offense with intention; one recovering by means of the act of covering with grass rises without intention. Just as stated before, recovering by means of the act of covering with grass... ...mindless he incurs, mindless he rises. Explaining the other, mindful he incurs, mindful he rises. "I give the gift of Dhamma," doing word-by-word Dhamma, etc., with wholesome mind he incurs, "I give the Buddha's instruction," with elated mind explaining, with wholesome mind he rises. Having become distressed, explaining, with unwholesome mind he rises. Having fallen asleep on a grass mat, rising, with indeterminate mind he rises. Having done frightening, etc., "I do the Buddha's teaching," with joyful mind explaining, with unwholesome mind he incurs, with wholesome mind he rises. Explaining with distressed mind, with unwholesome mind he rises. In the manner stated, rising from a grass mat, with indeterminate mind he rises. At the time of falling asleep, incurring shared sleeping, with indeterminate mind he incurs. In the manner stated here, "with wholesome mind he rises," etc., should be understood. "The first pārājika, by how many origins?" etc., as stated before, is clear. 473. In "The four pārājikas, by how many origins?" etc., from the highest classification, whatever origin is obtained for each, all that has been stated. The explanation of the origins of offenses is finished. Collection of the second verse, further. (1) Explanation of bodily, etc., offenses. 474. In answering the verses "How many offenses are bodily?" etc., "Six offenses are bodily," in the intermediate section, by the fourth origin of offense, six offenses are incurred. "A bhikkhu engages in sexual intercourse, an offense of pārājika," etc., are the offenses stated in this manner. Because they arise from the body-door, these are called bodily. "Six are verbal," in that same intermediate section, by the fifth origin of offense, six offenses are incurred. "A bhikkhu, with evil wishes, overcome by desire," etc., are the offenses stated in this manner. "For one who conceals, there are three," for a bhikkhunī who conceals a serious offense, pārājika; for a bhikkhu who conceals a saṅghādisesa, pācittiya; concealing one's own gross offense... he commits a dukkaṭa. Five offenses due to contact: For a bhikkhunī, contact with the body is a pārājika; for a bhikkhu, a saṅghādisesa; contact of body with something attached to the body is a thullaccaya; contact of a nissaggiya object with something attached to the body is a dukkaṭa; poking with a finger is a pācittiya. These are the five offenses due to bodily contact. Three at dawn: Due to exceeding the time limit of one night, three nights, seven, ten, or a month, it is a nissaggiya pācittiya; for a bhikkhunī, staying overnight away from the monastery is a saṅghādisesa; “if one covers it for the first watch, and covers it for the second and third watches, and it is still covered when dawn breaks, there is an offense; the one who covers it should be made to confess a dukkaṭa.” These are the three offenses committed at dawn. Two yāvatatiyakas: There are eleven yāvatatiyakas, but in terms of their enactment, there are two: yāvatatiyakas for bhikkhus and yāvatatiyakas for bhikkhunīs. One with eight matters: Only for bhikkhunīs, there is one here in this Dispensation with eight matters.