English
having concealed for a hundred nights. "Ten hundreds of nights, having concealed offenses" means ten hundreds of offenses, having concealed for a hundred nights. The brief meaning here is this: one who commits a hundred Sanghādisesa offenses each day and conceals them for ten days each, thereby conceals a thousand offenses for a hundred nights. Such a one, having all those offenses concealed for ten days, should request a period of probation, and having lived for ten nights, would be released as one on probation. "Twelve faults in acts are stated": an act of declaration unlawfully and by a divided group, unlawfully and by a united group, lawfully and by a divided group, and similarly a declaration of an act... And the second motion, and the fourth motion: thus, making three in each act, twelve faults of acts are stated. Four accomplishments of acts: The act of declaration is in harmony with the Dhamma, and similarly the rest. Thus, four accomplishments of acts are stated. Six acts: an act of division by un-Dhamma, an act of harmony by un-Dhamma, an act of division by a semblance of Dhamma, an act of harmony by a semblance of Dhamma, an act of division by Dhamma, an act of harmony by Dhamma. Thus, six acts are stated. "One here is righteous" means that only one act, that of harmony by Dhamma, is considered righteous here. In the explanation of the second verse, this too is righteous. "What is taught" means that which is taught, spoken, revealed. In "by the Infinite Conqueror" and so on: Because it is devoid of the state of limit and boundary, Nibbāna is called infinite. That, by the Blessed One, like a king crushing a host of enemies to gain a kingdom, was won, conquered, attained, reached by crushing the host of defilements. Therefore, the Blessed One is called "Infinite Conqueror." He himself, being unperturbed by desirable and undesirable things, is "Such." He saw the fivefold seclusion, namely, seclusion by suppression, by substitution of opposites, by cutting off, by tranquilization, and by escape; therefore, he is "Seclusion-seer." By that Infinite Conqueror, the Such One, the Seclusion-seer, the categories of offenses were taught, spoken. "One here is settled without means of settlement" - this is the connection of the words here. The seven categories of offenses taught by the Teacher: Among them, not a single offense is settled without means of settlement. But rather, the six means of settlement and the four cases - all these dhammas are settled by "in the presence" settlement, they come to agreement. Here, however, only one "in the presence" settlement is settled without means of settlement, it goes to the state of settlement. For there is no non-completion for it without another means of settlement. Therefore it is said: "One here is settled without means of settlement." With this intention, the meaning is stated in the commentaries. We, however, take the particle "vinā" to mean merely negation... Without accepting (the view) that "one (offence) is settled here without means of settlement," among these seven groups of offences, we would accept the meaning that one group of pārājika offences is settled without means of settlement. And it has also been said: "That offence which is not remaining, that offence is not by which legal question, in which place, not by which means of settlement is settled." Regarding the one hundred and fifty-six: "Here, Upāli, a bhikkhu declares what is not Dhamma to be Dhamma. In that division, one with the view of not-Dhamma has the view of not-Dhamma. In that division, one with the view of not-Dhamma has the view of Dhamma. In that division, one with the view of not-Dhamma is doubtful. In that division, one with the view of Dhamma has the view of not-Dhamma. In that division, one with the view of Dhamma is doubtful. In that division, one who is doubtful has the view of not-Dhamma. In that division, one who is doubtful has the view of Dhamma. In that division, one who is doubtful is doubtful." Thus, the eighteen cases mentioned in the Saṅghabhedakakkhandhaka, based on the eighteen schism-causing matters, by means of these, one hundred and fifty-six persons destined for states of woe are to be understood. Regarding the eighteen not destined for states of woe: "Here, Upāli, a bhikkhu declares what is not Dhamma to be Dhamma. In that division, one with the view of Dhamma has the view of Dhamma. Without laying aside his view, without laying aside his patience, without laying aside his preference, without laying aside his disposition, he proclaims. He makes them take a vote: 'This is Dhamma, this is Vinaya, this is the Teacher's Dispensation. Take this, approve this.' This one, Upāli, is a schism-maker, but not destined for states of woe, not destined for hell, not bound for an eon, not incurable." Thus, eighteen persons are mentioned at the end of the Saṅghabhedakakkhandhaka, taking one by one in each matter. The eighteen cases are mentioned in the explanation of the one hundred and fifty-six. (5) Explanation of the Sixteen Acts, etc. 478. The explanation of all the verses beginning with "How many acts?" is quite clear. The explanation of the collection of the subsequent second verse is finished. Verses on Sweating (1) Explanation of the Question of Non-Separation 479. In the Verses on Sweating, "non-communion" means non-communion by means of communion such as Uposatha and Pavāraṇā. Communion is one... Improper intercourse is not obtained there. But attendance for bathing, eating, etc., is allowed to be done only by the mother. By not separating, there is no offense, means there is no offense for sleeping together. This question was considered by the skilled, means this question was considered by the skilled and wise. Its answer should be known by the bhikkhuni, the mother of the child, for it was said with her son in mind. The unrecited verse was said concerning heavy goods, and its meaning was stated in the determination of heavy goods. I do not speak of ten persons, means I do not speak of the ten persons mentioned in the chapter on lodgings. Eleven to be avoided, means I do not speak of the eleven persons to be avoided, mentioned in the Great Chapter. This question was said concerning a naked bhikkhu. The question, How is he not common to the training? was said concerning a bhikkhu who was formerly a barber. For he is not allowed to carry a razor, but others are; therefore, he is not common to the training. The question, What person do the Buddhas call him? was said concerning an created Buddha. Avoiding below the navel, means avoiding below the navel. This question was said concerning that headless trunk which has eyes and a mouth on its chest. The question, A bhikkhu's hut by request, was said concerning a grass-thatched hut. The second question was said concerning a hut made entirely of clay. The question, He would incur a grave offense, a matter for cutting off, was said concerning a bhikkhuni who conceals an offense. The second question was said concerning incapable persons such as eunuchs. For all eleven of them incur a pārājika offense while still laypersons. By speech, means not speaking by speech. And he should not utter words to others, means he should not even make a sound, thinking "these will hear," with other persons in mind. This question was said concerning this false speech: "He should not reveal an existing offense, it becomes a deliberate lie." For that bhikkhu's unrighteous admission For one who is silent, and seated, there is no offense, as it were, at the mind-door. But because he does not reveal what should be revealed, this offense arises at the speech-door due to his inaction, so it should be understood. This question, "Four Saṅghādisesas," was spoken concerning a bhikkhunī who crossed a river bank belonging to another village at dawn. For she, having left her own village at dawn, and having just crossed the aforementioned river bank at the time of dawn, incurs four Saṅghādisesas at once, characterized by having spent the night away from her village and having crossed the river bank of another village. This question, "There may be various offenses," was spoken concerning two bhikkhunīs who were ordained on the same day. Among them, for one who takes the hand of a bhikkhunī ordained on the same day in the presence of bhikkhus, there is a Pācittiya. For one who takes the hand of a bhikkhunī ordained on the same day in the presence of bhikkhunīs, there is a Dukkaṭa. Four people conspiring: the teacher and three pupils stole goods worth six māsakas. For the teacher, three māsakas were by his own hand, and three were by command, therefore he incurs a Thullaccaya. For the others, one māsaka each was by their own hand, and five were by command, therefore they incurred a Pārājika. This is the summary here. The detailed explanation is given in the description of conspired theft in the Pārājika for taking what is not given. Description of Questions on Pārājika and others 480. This question, "There is no hole in that house," was spoken concerning cloth huts and the like, and also concerning spread-out mattresses. The verse "Oil, honey, treacle" was spoken concerning a change of gender. The verse "By Nissaggiya" was spoken concerning dedication. For one who dedicates two robes from the gains dedicated to the Saṅgha— one for himself, one for another— saying, "Give one to me, one to him," with a single utterance, he incurs both a Nissaggiya Pācittiya and a Suddhika Pācittiya at once. This question, "And that act would be invalid due to faction," was spoken concerning the village boundary in cities like Bārāṇasī, which are twelve yojanas in extent. Analysis of terms The verse beginning with "amattena" was spoken with reference to wandering. Its meaning was also stated in the description of wandering. "All these are subject to forfeiture"— this question was spoken with reference to having a non-relative nun wash clothes.