English
"He does not stand in the place" means he does not stand in the place of the modest. "No decision should be given" means it should not be given because he has become shameless. Even baseless, even with a basis, the basis g "Speaking without a cause," he said, "there are two roots." Among "I will speak at the right time," and so on, one who, having made a place, admonishes, is called "speaking at the right time." In the midst of the Sangha, in the midst of a group, at the head of the voting sticks, at the head of the gruel, at the meditation pavilion, on the alms-round path, in the assembly hall, or at a moment surrounded by attendants, one who admonishes is called "speaking at the wrong time." One who speaks truly is called "speaking factually." One who says, "Hey, old man, you who frequent assemblies, rag-robe wearer, Dhamma speaker, this is fitting for you!" is called "speaking harshly." But one who, having based it on a reason, says, "Venerable sir, you are old, you frequent assemblies, you are a rag-robe wearer, you are a Dhamma speaker, this is fitting for you," is called "speaking gently." One who, having based it on a reason, speaks, is called "speaking beneficially." "I will speak with a mind of loving-kindness, not with a mind of ill-will." This means, "I will speak having established a mind of loving-kindness, not having become ill-willed." "In the fifteen qualities" means: purity of bodily conduct, purity of verbal conduct, a mind of loving-kindness towards fellow practitioners, great learning, the two Pātimokkhas well-received, well-divided, well-practiced, well-determined in detail, the five qualities mentioned beginning with "I will speak at the right time," compassion, desire for welfare, sympathy, raising from an offense, and reverence for the Vinaya. These are the fifteen qualities. Therein, "compassion" means the state of being compassionate. By this, compassion and the preliminary stage of compassion are shown. "Desire for welfare" means seeking welfare. "Sympathy" means connecting with that welfare. By these two, loving-kindness and the preliminary stage of loving-kindness are shown. "Raising from an offense" means raising one from an offense and establishing them in purity. Admonishing the matter, reminding, making one confess, and performing the act according to the confession is called "reverence for the Vinaya." "In truth and without anger" means in truthfulness of speech and in not being angry. Indeed, by the one admonished, truth should be spoken, and anger should not be made; one should neither become angry oneself, nor provoke another. This is the meaning. "Upon reaching the ground" means when the word "ground" is reached, the ground... This is said to be a word of application. They are dealt with here, hence they are cases. Who are dealt with? The settlements. How are they dealt with? By way of settling. For settlements are those that settle and pacify cases. Or, they are cases because they are to be dealt with by the settlements that proceed for the purpose of settling. Just as settlements are the agents of dealing with disputes and so on by way of settling, so too disputes and so on are to be dealt with by them. Therefore it is said: "to be dealt with by the settlements." By this, the objective nature of the word 'adhikaraṇa' is stated. 'Grasping' is the mental grasping of an accusation, thinking "I will accuse so-and-so." 'Volition' is the volition that arises, thinking "I will accuse." 'Impatience' is the impatience that arises in the accused. 'Expression' is the word that has reached the stage of accusation. 'Designation' is the designation of the name that proceeds at the stage of accusation. 'Having taken up the taking' means having mentally taken up the accusation. 'That case' means that case characterized by grasping. Therefore, having shown the conclusion made in the commentaries that designation is a case, he now says "but this" and so on, to show that even that is not appropriate. "They" are the commentary teachers. 'Pārājika dhamma' means a pārājika offense. 'Due to being utterly unwholesome' means due to the pārājika offense being utterly unwholesome, as it is blameworthy in the world. 'By which designation' refers to a name-designation. 'By expression' is a synonym for that. 'Designated' means spoken by way of convention. And it is called a case because it occurs in a case, like the convention of "beds" for those lying on beds. Since one who accuses without basis perceives that case does not exist in the accused person, therefore his statement is devoid of referent, hence it is said "it does not exist in reality." And that, the nature of designation as a case in the manner stated, is only here, in this very training rule. The nature of a dispute, such as "a mother disputes with her son," as a case is not possible because it is not to be dealt with by settlements, therefore it is said "some dispute here." Eighteen "Things causing division" is a defining statement, just as (one says) "If my sick ones were to burn, this medicine should be given." Therefore, a dispute arising from relying on any one of these is called "arising from relying on the eighteen things causing division." "Anuvāda" means both reproaching and accusing. Therein, "upavadanā" means abuse. "The five groups of offenses" refers to the five groups of offenses mentioned in the mātikā. "Seven" means those same five, plus the two offenses of grave offense and wrong speech mentioned in the Vibhaṅga, making seven. "Kiccayatā" means what should be done. "Karaṇīyatā" is a synonym for that. By both, only a Sangha-act like 'apalokana' (announcement) is shown, therefore it says "apalokana-kamma" and so on. Having set aside the offense-case, there is no accusation in the remaining cases, thus it is said, "In this matter... (etc.) ...only the offense-case is intended." "Sapadānukkamaniddesassa" means the explanation of words in sequence, which is a 'padānukkamaniddesa'; this is a term for 'padabhājana' (word-division). "Sapadānukkamaniddesaṃ" means the training rule existing with that (explanation of words in sequence); the meaning is "of the training rule accompanied by its explanation of words in sequence," which means "accompanied by its word-division." "Assa" is a genitive case in the sense of an agent, meaning "by him." Therefore it says "by this accuser" and so on. "Idhāgatesu" means those that have come into this training rule. "Aññatra āgatesu" means those that have come elsewhere, in the Pāli text of the training rule on contemptuous speech and so on. "Dussīla" means immoral, without virtue, devoid of virtue. "Pāpadhamma" means having evil qualities, being of a base nature due to an inferior disposition, simply because of immorality. "Asucisaṅkassarasamācāra" means having impure and suspicious conduct, being impure due to impure bodily actions and so on, and having conduct that should be suspected. For an immoral person, seeing something improper, he is suspected by others (thinking) "This must have been done by so-and-so." Or, seeing monks consulting about some matter, he has conduct that should be suspected by himself (thinking) "Are these perhaps consulting, knowing the deed I have done?" "Paṭicchannakammanta" means having hidden deeds, to be concealed due to shame. "Not a recluse" means not a recluse. In things like taking the voting-stick, by falsely declaring "I too am a recluse," he is one who declares himself a recluse. Because of ignoble conduct, he is not a celibate. In things like Uposatha, by falsely declaring "I too am a celibate," he is one who declares himself a celibate. Because of rotten action, because of the corruption of virtue, having entered inside, he is rotten within. Because of being soaked by the oozing of defilements like lust through the six doors, he is oozing (or leaking). Because of having arisen from the dirt of lust and so on, and because of being discardable by those with virtue, he is born of filth (or a heap of rubbish). "Here in the Pāli" means in the Pāli of this training rule. "Jeṭṭhabbatika" means one devoted to the vow of Kalidevī. Kalidevī, it is said, is the elder sister of Sirīdevī, therefore one who observes her vow is called a "Jeṭṭhabbatika." And observing that vow, fulfilling it, he smears soot over his whole body, holds crow's feathers in his fist, has Kalidevī drawn on a plank, binds it to the end of a pole, and wanders about praising her. "Yadaggena" means by how much. "Tadaggena" means by that much. "It is not fitting," and so on, were said only to indicate a state of doubt – this is the opinion of the Elder Mahāpaduma. But the Second Elder, because a state of doubt is not indicated by "it is not fitting," "it perishes," "it is forgotten," shows that doubt is something else, and "not fitting" and so on are other things, explaining the meaning of all four separately. Therefore, his view is more reasonable, as stated later. "He is doubtful in seeing" means that even if the person is known, because his action was not properly seen, or because a long time has passed, when doing that action, he becomes doubtful in seeing, thinking, "Was this seen by me, or not?" "He is doubtful in the person" means that even if the action done by him is known, because the doer of that action was not properly seen, or because a long time has passed, he becomes doubtful in the person, thinking, "Is this the doer of that action, or not?" 389. The intention of one who accuses of an offense, thinking, "We will perform the seven kinds of acts, such as the act of rebuke," is the intention for an act. The intention, thinking, "I will raise him from the offense," is the intention for rising (from the offense). "Of one who does not destroy" – by this, the intention for expulsion... shows the coming. "It is a pācittiya for one who speaks with the intention of reviling,"