English
it is a flawed matter, an unlawful action." Here, there is an action that should be done in the presence; there is an action that should be done in the absence. Among these, what is called an action to be done in the absence is eightfold: ordination by messenger, overturning the bowl, righting the bowl, the declaration of insanity for an insane bhikkhu, the declaration of training for families of trainees, the Brahma-punishment for the bhikkhu Channa, the act of proclamation for Devadatta, and the act of non-veneration to be done by the Bhikkhuni Sangha for a bhikkhu who shows disrespect. All of that should be understood in the manner stated in each place. Even these eight kinds of actions, if done in the absence, are well-done and unshakeable. All other actions must be done in the presence – bringing about this fourfold presence-discipline: presence of the Sangha, presence of the Dhamma, presence of the Vinaya, presence of the individual. For actions done in this way are well-done. But actions not done in this way, because they are done without this matter called presence-discipline, are called "flawed in matter." Therefore it was said: "An action that should be done in the presence, one does in the absence, it is a flawed matter, an unlawful action." is. Even in the case of things to be done by questioning and so on, the act of questioning and so on is the basis; and because it is done without that basis, their failure of basis should be understood. This is merely the meaning of the word here. "He does what is to be done by questioning without questioning" means that what is to be done by asking, admonishing, and reminding, he does without asking, admonishing, or reminding. "He does what is to be done by acknowledgment without acknowledgment" means that what is to be done by making an acknowledgment and according to the acknowledgment given, he does by force to one who does not acknowledge and who prevaricates. "Worthy of the Discipline of Mindfulness" refers to an Arahant like the Elder Dabbamallaputta. "Worthy of the Discipline of Not Bewildered" refers to a madman like the monk Gagga. "Worthy of the Act of Further Punishment" refers to one of excessive evil like the monk Upavāḷa. This method applies everywhere. "He performs the Uposatha on a non-Uposatha day" means he performs the Uposatha on a day that is not an Uposatha day. An Uposatha day is the day of concord of a divided Sangha in the eleven months apart from the month of Kattika, and also the fourteenth and fifteenth days as stated. Performing the Uposatha on any other day apart from these three kinds of Uposatha days is called performing the Uposatha on a non-Uposatha day. For instance, when monks dispute over a small matter concerning robes and bowls, and postpone the Uposatha or Pavāraṇā, then after that dispute is settled, they are not allowed to perform a concord-Uposatha in between, saying, "We have become concordant." If they do, it is called performing the Uposatha on a non-Uposatha day. "He performs the Pavāraṇā on a non-Pavāraṇā day" means he performs the Pavāraṇā on a day that is not a Pavāraṇā day. A Pavāraṇā day is the day of concord of a divided Sangha in the single month of Kattika, and also a day that has been postponed, and the two full moon days. Performing the Pavāraṇā on any other day apart from these four kinds of Pavāraṇā days is called performing the Pavāraṇā on a non-Pavāraṇā day. Here too, upon the cessation of a small dispute, they are not allowed to perform a concord-Pavāraṇā. If they do, the Pavāraṇā is performed on a non-Pavāraṇā day. Furthermore, or one who is twenty-nine years old, or one who has previously committed a grave offense, or one of the eleven disqualified persons, even if one ordains such a person, it is a deed flawed in its basis, an unlawful deed. Thus, deeds are flawed in their basis. 484. Now, regarding a flaw in the motion, it means not referring to the subject, that is, not referring to the one for whom the ordination or other deed is performed, not mentioning his name. When it should be said: "May the Sangha, venerable sirs, listen to me. This Dhammarakkhita is a candidate for ordination from the venerable Buddharakkhita," he says: "May the Sangha, venerable sirs, listen to me. A candidate for ordination from the venerable Buddharakkhita." Thus, he does not refer to the subject. Not referring to the Sangha means not mentioning the name of the Sangha. When it should be said: "May the Sangha, venerable sirs, listen to me. This Dhammarakkhita," he says: "May venerable sirs listen to me. This Dhammarakkhita." Thus, he does not refer to the Sangha. Not referring to the person means not referring to the preceptor of the ordination candidate, not mentioning his name. When it should be said: "May the Sangha, venerable sirs, listen to me. This Dhammarakkhita is a candidate for ordination from the venerable Buddharakkhita," he says: "May venerable sirs listen to me. This Dhammarakkhita is a candidate for ordination." Thus, he does not refer to the person. Not referring to the motion means not referring to the motion at all. In a motion-followed-by-two-announcements deed, he omits the motion and performs the announcement deed twice with only the formal declaration. And in a motion-followed-by-four-announcements deed, he omits the motion and performs the announcement deed four times with only the formal declaration. Thus, he does not refer to the motion. Or placing the motion afterwards means first performing the announcement deed with the formal declaration, then saying, "This is the motion," and then saying: "The Sangha agrees, therefore it is silent, thus I hold it to be so." Thus, he places the motion afterwards. In these five ways, deeds are flawed in their motion. 485. Now, regarding a flaw in the announcement, the subject and so on are to be understood in the same manner as stated. to be understood. And thus, their non-mentioning occurs – when in the first announcement one says "May the Sangha, venerable sirs, listen to me," or in the second and third announcements, one says "For a second time I speak this matter, for a third time I speak this matter, May the Sangha, venerable sirs, listen to me," when it should be said "This Dhammarakkhita is the ordination candidate of the venerable Buddharakkhita," if one says "May the Sangha, venerable sirs, listen, of the venerable Buddharakkhita," one is said not to mention the object. When it should be said "May the Sangha, venerable sirs, listen, this Dhammarakkhita," if one says "May the venerable sirs listen, this Dhammarakkhita," one is said not to mention the Sangha. When it should be said "May the Sangha, venerable sirs, listen, this Dhammarakkhita is of the venerable Buddharakkhita," if one says "May the Sangha, venerable sirs, listen, this Dhammarakkhita is an ordination candidate," one is said not to mention the person. "He omits the announcement" means: he does not make the announcement with the motion-recitation at all, in a motion-second act, he only establishes the motion twice, in a motion-fourth act, he only establishes the motion four times; thus he omits the announcement. And if, in a motion-second act, having established one motion, when announcing one motion-recitation, he omits a syllable or mispronounces a word, he also omits the announcement. But in a motion-fourth act, having established one motion, even if he announces the motion-recitation once or twice, and even if he omits a syllable or a word, or mispronounces it, he is to be understood as omitting the announcement. Here, regarding "he mispronounces," this is the determination – indeed, whoever says something else when a different syllable should be said, he is said to mispronounce. Therefore, by a bhikkhu performing the motion-recitation, this (which is) – "Loose and firm, long and short, heavy and light, and the nasal sound; connected, distinct, and released, these are the ten kinds of phonetic distinctions." As stated, this should be well observed. For here, indeed, "Sithila" means the first and third of the five classes. "Dhanita" means the second and fourth of those same (classes). "Dīgha" (long) means to be pronounced with a long duration, like 'ā' and so on. "Rassa" (short) means to be pronounced with half that duration, like 'a' and so on. "Garuka" (heavy) is indeed long. Or it is said, making it followed by a conjunction, as in "yassa nakkhamatīti" (whose does not suit), according to the venerable Buddharakkhita Thera. "Lahuka" (light) is indeed short. Or it is said, making it not followed by a conjunction, as in "yassa na khamatīti" (whose does not suit), according to the venerable Buddharakkhita Thera. "Niggahita" (closed) means to be pronounced by closing the organs of speech, not releasing them, with a closed mouth, making it nasal. "Sambandha" (connected) means to be pronounced by connecting it with the following word, as in "tuṇhissā" or "tuṇhassā". "Vavatthita" (separated) means to be pronounced by not connecting it with the following word, by separating it, as in "tuṇhī assā" or "tuṇha assā". "Vimutta" (released) means to be pronounced by not closing the organs of speech, by releasing them, with an open mouth, not making it nasal. There, when "suṇātu me" should be said, making the 'ta' sound into 'tha', saying "suṇāthu me" is called making a sithila into a dhanita. Likewise, when "pattakallaṃ, esā ñattī" should be said, saying "patthakallaṃ, esā ñatthī" and so on. When "bhante saṅgho" should be said, making the 'bha' and 'gha' sounds into 'ba' and 'ga', saying "bante saṅgo" is called making a dhanita into a sithila. But when "suṇātu me" should be said with an open mouth, saying "suṇaṃtu me", or when "esā ñattī" should be said, saying "esaṃ ñattī" by making it nasal with a closed mouth, is called making a vimutta into a niggahita. When "pattakallaṃ" should be said by making it nasal with a closed mouth, saying "pattakallā"