English
"Macchabandhana" is a net, "vāgurā" is a snare for deer. "It is permissible" means if the doubt is removed by their words, it is permissible. "Existing meat" is meat sold in the market. "Of auspicious ceremonies, etc." The word "etc." includes offerings, gifts, etc. In "for the sake of monks only," the word "only" is used in an inappropriate place. It should be connected as "not made for the sake of monks." Therefore, it should be understood that even if mixed, "We will give to monks, and it will be for the sake of auspicious ceremonies, etc.," it is not permissible. Some, however, say, "By the restriction 'for monks only,' what is made for the sake of monks and others is permissible." That is not good. "And where he is free from doubt" means that even when made for monks, there is no doubt at all. To clarify that very meaning, "But if" and so on is said. "It is permissible for others" means it is permissible for those who do not know; an offense occurs here only for one who knows. "They themselves" means those for whom it was made, they themselves. To show the difference between consuming meat made for a specific purpose and consuming impermissible meat, "But impermissible meat" and so on is said. In the former... In one, it is an offense with intention, in the other, without intention. Therefore it is said: “Even one who eats unallowable meat unknowingly still commits an offense.” According to the saying: “One should ask at the time of consumption and then consume, or take and then ask and consume,” it would not be an offense for one who takes unallowable meat unknowingly, by the act of taking. For it is said that the offense is only for one who eats it unknowingly. By saying “they say” or “it is said,” it shows that there is no offense. Those whose practice is purification are called purifiers. “Bāhuliko” is said by dropping one “la” sound. “A kappa” (an eon) refers to a lifespan-eon. For a schismatic, it is said that he suffers in hell for an eon, referring to a lifespan-eon, meaning he would remain in hell for a period equal to one-eighth of an eon. However, in the Kappaṭṭhakathā (VibhA. 809) it is said: “One who causes a schism during a stable eon or in the middle of an eon, is released only at the destruction of the eon. Even if one causes a schism today, knowing that the eon will be destroyed tomorrow, one is released tomorrow; one suffers in hell for only one day.” Even there, if “at the destruction of the eon” means at the destruction of the lifespan-eon, there is no contradiction. “During a stable eon” is also said as an imaginary supposition, like “it will be destroyed tomorrow.” In “one suffers in hell for only one day,” the meaning should be understood as there being no contradiction, because there is no lifespan-eon if there is no eon thereafter. “Brahma puñña” means supreme merit. “Rejoices in heaven for an eon” also refers to a lifespan-eon. 411. “By one with different views and communion” This is a statement emphasizing the state, meaning “by reason of having different views and communion.” The same applies to “by one with different actions and communion.” Otherwise, a Saṅgha that has communion with one who has different views and communion would itself become one with different views and communion. Here, “one with different views and communion” refers to one who follows an excommunicated monk. For he has become one with different views by his own view, thus he is called “one with different views and communion.” “One with different actions and communion” is one who has been subjected to the act of suspension. For by reason of the act of suspension, he becomes one of different communion, thus he is called "one of different communion by act." "Virahita" means released. The giving of bodily unity should be understood as approaching within arm's reach in those various Sangha acts. Since it is stated separately, "he should strive for schism," it should be understood that the act of admonition should be performed for one who, even before taking up and upholding a case leading to schism, strives for schism by seeking factions and so on. "These matters" means the eighteen schism-causing matters. "By an act" means by one of the four acts such as revocation. "By a recitation" means by one of the five recitations of the Pātimokkha. "By a declaration" means by a declaration that reveals the eighteen schism-causing matters, such as "the non-Dhamma is Dhamma," through various arguments. "By instigation" means by instigation, making a verbal division at the ear, saying, "Do you not know my high birth and my great learning? It is fitting for you to even think that one like me would grasp at a teaching that is not Dhamma, not Vinaya, not the Teacher's instruction. Is Avīci cool for me like a lotus pond? Do I not fear the lower realms?" and so on. "By taking a voting stick" means by taking a voting stick after thus instigating them, strengthening their minds, making them unchangeable, and saying, "Take this voting stick." Here, regarding "schism occurs by five causes," it should be understood that the act itself or the recitation is the primary cause of schism. However, declarations, instigations, and taking of voting sticks are preliminary parts. For even when one declares by way of revealing the eighteen matters, instigates to create interest there, and a voting stick is taken, the Sangha is still not yet split. But when four or more monks, having taken the voting stick in this way, perform a separate act or a separate recitation, then the Sangha is said to be split. "Abbhussita" means risen up. "Accheyya" means he should dwell, he should proceed; that is the meaning. The saying "The conscientious one will protect." This reporting, out of fear of an offense, is the duty of the conscientious, he says, "by conscientious bhikkhus." Even for the shameless, not reporting is an offense, according to the saying, "those who see, those who hear." "Let him come together" means "let him be one." And being one happens by way of having the same view, so he says, "let him be of one view." "By attainment" means by attainment of virtue and so on. Since there is no offense for one who relinquishes, it is said, "that bhikkhu is well." For one not relinquishing, it is a dukkaṭa, a dukkaṭa by the count of those who speak separately. "By one who is able" means by one who is able to go, not sick. Because the breaking of the Sangha is serious, to show that it must be done, it is said, "even at a distance, it is a duty." But the offense should be understood as for one who is able to go within half a yojana, not sick. 416. "For one not admonishing" is a designation of the agent in the sense of the action, so he says, "for one not being admonished." One who relinquishes at the third formal motion incurs a dukkaṭa for the motion and a thullaccaya for the two formal motions, so he says, "for one relinquishing, there is no offense of Sanghādisesa." "His" means Devadatta's. "It should be done" means it should be done by the act of admonition. He might say, "by his own will," with the intention that even for one not relinquishing, there is no offense, because he is the first doer. Since there is no act of admonition for an unpromulgated training rule, it is said, "for one not transgressing a promulgated training rule." Indeed, the act of admonition is permitted only by one who promulgates a training rule. "Permitted with reference to" means they speak with reference to what is permitted with reference to "I allow, bhikkhus, the chewing of cud for a cud-chewer" and so on (Cūḷava. 273). "In no offense" means in the case of no offense. "An offense should be imposed" means an offense of Pācittiya incurred due to not relinquishing should be imposed for the purpose of performing the act of suspension. "An offense has not arisen" means an offense of Sanghādisesa has not arisen. "But that is" means but that is this non-offense. "Three-fold" means k Three-membered by way of body, speech, and mind, it is said to arise from body, speech, and mind. Release by perception (is) from being freed by the absence of the perception "I will not give it up." Conscious (is) conscious with the knowing mind "I will not give it up." Striving for division, admonition by the Dhamma-act, conclusion of the formal act, and not giving up—these are the four factors here. The explanation of the first training rule on schism in the Sangha is finished. 11. Explanation of the second training rule on schism in the Sangha 417-418. In the eleventh, he says that the speech which, even in a united group, makes it into factions, breaks it, that quarrel-causing speech is here called "faction," saying "they speak factional, disunity-sided speech." Those who are on the side of disunity are disunity-sided, quarrel-makers. Their speech is disunity-sided speech, or speech that is on the side of disunity is disunity-sided speech. Since an act like 'ubbāhikā' is permissible for many to perform, therefore, it should be understood that "the Sangha does not perform an act for the Sangha" refers to an act to be done by way of censure. And the factors here, excluding "striving for division" and including "following along," are similar to those stated previously. The explanation of the second training rule on schism in the Sangha is finished. 12. Explanation of the training rule on being difficult to admonish 424. In the twelfth, "vambhanavacana" means "reproachful speech." "Desiring to dismiss" means desiring to throw out, or desiring to threaten, or desiring to provoke, it is said. The word "saṭ" is synonymous with the word "patita" (fallen). And having placed the adjective after the noun, it is said "tiṇakaṭṭhapaṇṇasaṭa" (fallen grass, wood, and leaves), meaning "grass, wood, and leaves fallen here and there." "By anyone" means by anyone like the wind or like a river. 425-426. "Unable to speak" means unable to admonish due to not enduring anything being said.