English
'He is not scrupulous about what should be scrupulously regarded' means he does what should be scrupulously regarded, not having scrupulously regarded it. The meaning is that for these two, defilements increase day and night. In the immediately preceding pair, the meaning should be understood in terms of the opposite of what was stated. The rest is clear, as it has been stated in its respective places. The explanation of the section on pairs is finished. The explanation of the section on threes 323. In the section on threes, 'an offense exists while the Blessed One is present' means there is an offense which is committed while the Blessed One is present. This same method applies everywhere. There, one commits the offense of drawing blood while he is present. "But now, Ananda, the monks address each other with the term 'āvuso' (friend); after my passing, you should not address each other in this way..." "It is to be done, Ananda, by a new monk, an elder monk is to be addressed as 'Bhante' or 'Venerable'." Due to addressing an elder with 'āvuso', one incurs an offense when the Buddha has attained final Nibbāna, not when he is alive. Excluding these two offenses, the remaining ones are incurred both when the Buddha is alive and when he has attained final Nibbāna. Having made the invitation, one who eats what is not left over incurs an offense at the proper time, not at the improper time. But the offense of eating at the improper time is incurred at the improper time, not at the proper time. The remaining (offenses) are incurred at the proper time and at the improper time. Shared sleeping is incurred at night. Secluding oneself without closing the door is incurred during the day. The rest (of offenses) are incurred at night and during the day. "I am ten years old, I am more than ten years old," (saying this) a foolish, inexperienced one who attends to the assembly incurs an offense if ten years old, not if less than ten years old. "I am wise, I am experienced," (saying this) a new or a middle (monk) who attends to the assembly incurs an offense if less than ten years old, not if ten years old. The remaining (offenses) are incurred if ten years old and if less than ten years old. "I am five years old," (saying this) a foolish, inexperienced one who dwells without a preceptor incurs an offense if five years old. "I am wise, I am experienced," (saying this) a new monk who dwells without a preceptor incurs an offense if less than five years old. The remaining (offenses) are incurred if five years old and if less than five years old. Teaching the Dhamma word by word to an unordained person, or teaching the Dhamma to a woman, one incurs such an offense with a wholesome mind. Offenses like pārājika, emission of semen, bodily contact, coarse speech, service for one's own pleasure, malicious intent, causing schism in the Sangha, striking blows, and hitting with the palm, etc., are incurred with an unwholesome mind. Unintentionally shared sleeping and so forth are incurred with an indeterminate mind. Whatever an Arahant incurs, all of it is incurred with an indeterminate mind. Offenses like sexual intercourse and so forth are incurred accompanied by pleasant feeling. Malicious intent and so forth are incurred accompanied by painful feeling. Whatever is incurred accompanied by pleasant feeling, that same (offense), when incurred being neutral, is incurred accompanied by neither-painful-nor-pleasant feeling. "Three rejections" means the Blessed Buddha's three rejections. Four... Great desire for good requisites, Discontent, Not guarding the practice of effacing defilements – These three qualities Were rejected by the Buddha, the Blessed One. But the three, beginning with fewness of wishes, Were permitted by the Buddha, the Blessed One. Therefore it was said, "The three are permitted." Presenting oneself to the assembly as "I am ten years old," Not taking reliance as "I am five years old," A fool incurs, not a wise person. One less than ten years old, presenting oneself to the assembly as "I am skilled" due to much learning, And one less than five years old, not taking reliance, A wise person incurs, not a fool. For the rest, both a wise person and a fool incur. One not entering the rains retreat Incurs in the dark fortnight, not in the bright fortnight. One not making the great invitation Incurs in the bright fortnight, not in the dark fortnight. For the rest, one incurs in both the dark and bright fortnights. Entering the rains retreat Is permissible in the dark fortnight, not in the bright fortnight. The invitation of the great invitation Is permissible in the bright fortnight, not in the dark fortnight. The remaining permitted things Are permissible in both the dark and bright fortnights. On the day after the full moon of Kattika, Wearing a rain-cloak that has been designated and set aside, One incurs in winter. But in the Kurundi it is said, "One incurs in winter if one does not take back [the designation] on the full moon day of Kattika." That too is well said. For it is said, "One should determine it for four months, And after that, designate it." One seeking in summer when more than a month remains, And wearing it when more than half a month remains, Incurs in summer. Having a rain-cloak, But letting the body be rained upon naked, One incurs in the rainy season. A Sangha making either the Pārisuddhi Uposatha Or the Adhiṭṭhāna Uposatha incurs. A group making the Suttuddesa And the Adhiṭṭhāna Uposatha incurs. An individual making the Suttuddesa And the Pārisuddhi Uposatha incurs. The same method applies to the Pavāraṇā. The Sangha Uposatha And the Sangha Pavāraṇā Are permissible only for the Sangha. The Group Uposatha And the Group Pavāraṇā Are permissible only for a group. The Adhiṭṭhāna Uposatha And the Adhiṭṭhāna Pavāraṇā Are permissible only for an individual. "I have incurred a Pārājika..." Saying "etc." one conceals the basis, not the offense. Saying "I indulged in sexual intercourse" etc. one conceals the offense, not the basis. Whoever declares neither the basis nor the offense, that one conceals both the basis and the offense. "Concealing" means "concealed." The hot-bath house itself is concealed, a hot-bath house concealment. The same method applies to others. It is permissible for one standing inside the hot-bath house, having closed the door, to perform the preliminary work. It is permissible for one who has entered the water to do the same. In both places, it is not permissible to eat or drink. By one concealed by a cloth, with complete permissibility, everything is permissible to do. "They carry" means they go, they proceed; they do not receive blame or reproach. The moon's orb, freed from clouds, mist, smoke, dust, and Rahu, shines forth openly, not concealed by any of these. Similarly the sun's orb. The Dhamma and Vinaya too, when opened up, divided, and taught, shine forth, not when concealed. A sick person, requesting something else when medicine is needed, commits an offense. A non-sick person, requesting medicine when medicine is needed, does not commit an offense. The remaining offenses are committed by both the sick and the non-sick. "Commits an offense inside, not outside" means: one who arranges a bed without permission commits an offense inside, not outside. "Commits an offense outside, not inside" means: one who spreads a Sangha-owned bed, etc., in the open air and then departs, commits an offense outside, not inside. But the remaining offenses are committed both inside and outside. "Within the boundary" means: a visiting monk, entering the monastery without showing the visitor's duties, wearing sandals and carrying an umbrella, commits an offense as soon as he crosses the precinct boundary. "Outside the boundary" means: a departing monk, leaving without fulfilling the traveler's duties such as putting away wood and requisites, commits an offense as soon as he crosses the precinct boundary. The remaining offenses are committed both within and outside the boundary. When an elder is present, one who speaks Dhamma without being invited commits an offense in the midst of the Sangha. The same method applies in the midst of a group or in the presence of an individual. "He rises by body" means: by the power of a grass mat... arises. For one who teaches with the body unmoved, it arises through speech. For one who teaches having performed a bodily action connected with speech, it is called arising through body and speech. In the midst of the Saṅgha, both the teaching-leading and the arising-leading arise. But in the midst of a group of individuals, only the teaching-leading arises. "He should intend with earnestness" means he should intend with firmness; the meaning is, the Saṅgha, wishing to, should perform the act of suspension for one who does not fulfill his duty regarding the act of reproof and so on. Here, regarding "he is shameless, foolish, and unregenerate," it is not that the act should be performed merely because "this one does not know what is Dhamma and not Dhamma," or "he does not know what is an offense and not an offense." Rather, the meaning is, the act should be performed for one who has committed an offense due to foolishness and due to being unregenerate. One who is "deficient in higher virtue" is one who has committed offenses in two categories. One who is "deficient in conduct" is one who has committed offenses in five categories. One who is "deficient in view" is one who possesses an extreme-grasping view. The act should be performed for them only if they do not see their offense, do not rectify it, and do not relinquish their view. "Bodily mischief" is misconduct such as gambling with dice and so on. "Verbal mischief" is misconduct such as making faces and so on. "Bodily and verbal mischief" is misconduct through both doors, such as dancing, singing, and so on. "Bodily misconduct" is the transgression of a training rule enacted for the bodily door.