English
and the lineage because it reveals the nature of the emission of semen which is common to its own kind and distinct from other kinds. For gotta protects the herd (gaṃ tāyati). Saṅghādisesoti nāmañceva āpatti ca means "saṅghādisesa" is both the name because it reveals the name of the class of offense incurred by that particular transgression, and the offense because it is the nature of an offense. Having performed a kammavācā suitable for it, the mānatta should be given: "May the Saṅgha hear me, venerable sirs. This bhikkhu of such-and-such a name has incurred one offense, intentional emission of semen, concealed for one day. He has requested from the Saṅgha one day's parivāsa for one offense, intentional emission of semen, concealed for one day. The Saṅgha for this bhikkhu of such-and-such a name for one offense, For an unintentional emission of semen, covered for one day, he was given one day's probation. He has completed his probation. This bhikkhu, named So-and-so, committed one offense, an intentional emission of semen, uncovered. He requests from the Saṅgha the six-night mānatta discipline for those offenses, intentional emissions of semen, both covered and uncovered. If it is suitable for the Saṅgha, the Saṅgha should give to this bhikkhu, named So-and-so, the six-night mānatta discipline for two offenses, intentional emissions of semen, both covered and uncovered. This is the motion. Venerable sirs, listen to me... He has completed his probation. This bhikkhu, named So-and-so, committed one offense, an intentional emission of semen, uncovered. He requests from the Saṅgha... The Saṅgha gives to this bhikkhu, named So-and-so, the six-night mānatta discipline for two offenses, intentional emissions of semen, both covered and uncovered. Whichever venerable one approves of the giving of the six-night mānatta discipline to this bhikkhu, named So-and-so, for two offenses, intentional emissions of semen, both covered and uncovered, let him be silent. Whoever does not approve, let him speak. For the second time I state this matter... For the third time I state this matter... The six-night mānatta discipline has been given by the Saṅgha to this bhikkhu, named So-and-so, for two offenses, intentional emissions of semen, both covered and uncovered. The Saṅgha approves, therefore it is silent. Thus I hold this. Having made such a formal act, the mānatta discipline should be given. And for one who has completed the mānatta discipline, by applying the formal act in this very manner, the rehabilitation should be performed. "In another" means in another case than the arising of an offense by way of pure probation. "Having covered a hundred nights for a thousand offenses" should be construed. The explanation of the probation discourse is finished. "Having purified one's own boundary, within the monastery boundary" refers to the boundary established in the monastery itself. What was said: "Even from the monastery precinct, two stone-throws should be passed beyond" refers to a bhikkhu monastery, because the passing beyond the village precinct is already established for passing beyond the bhikkhunī monastery precinct. And "of the monastery" means of the bhikkhu monastery. "Of the village" is not said. It is not said that it is permissible to abandon the village precinct, therefore the intention is that it is permissible even within the village precinct. "Desiring a place there" means desiring the place of the bhikkhus. "Of the duties of probation, etc." means of probation, reliance, cessation (of duties), etc. "It seems more appropriate" by this it is shown that just as a bhikkhu who has not laid down his duties, so too a bhikkhunī should announce only to those who have entered the inner precinct boundary, and not go and announce to those who are in the village. "In that village" means in the village where there is a bhikkhunī residence. "Standing outside the precinct boundary" means standing outside the precinct boundary. "Having agreed upon, it should be given" here, when given after agreement, there is no break in co-residence even at night. Description of the story of concealed probation. 108. "The penance should be performed separately" means without undergoing the original demotion, the penance should be taken with a separate formal act and performed. The description of the story of emission of semen is finished. Description of the story of probation by combining values. 134. "Based on a single offense" refers to the method stated with "one offense concealed for one day, one offense concealed for two days," and so on. And "increasing offenses" refers to the method of increasing offenses stated with "one offense concealed for one day, two offenses concealed for two days," and so on. Description of the story of two bhikkhus, eleven, etc. 181. "Mixed with grave offenses, etc." means mixed with grave offenses and minor offenses incurred in the earlier part of the same matter. The nature of 'Makkha' is the desire to conceal. 182. "He incurs many Sanghādisesa offenses, even a certain number," and so on, is a singular expression according to class, or an indication of the abstract neuter gender. The rest here is easily understood from the Pāḷi text and the commentary. The description of the chapter on accumulation is finished. . 4. The Section on Tranquility Description of the Account of Settlement in the Presence 187. In "makes known" in the Section on Tranquility, the word "ñā" with the prefix "saṃ" refers to understanding distinguished by satisfaction, thus it says "having satisfied, makes known." Description of the Account of Mindfulness-Discipline, etc. 195-200. This is merely a teaching. "These five" is merely a teaching. The discipline to be given to an Arahant who has attained the fullness of mindfulness is mindfulness-discipline. The discipline to be given to one who is not deluded is non-delusion-discipline. Doing by agreement is doing by agreement. 212. Being like the spreading of grass. It shows that it is so called because of its similarity, as in "This is Brahmādatta." Description of the Account of Cases 216. What is the root of a dispute-case, etc.? The roots of a dispute are the roots of the dispute. "Angry" means endowed with anger, characterized by being enraged. "Vindictive" means endowed with vindictiveness, characterized by not letting go of resentment. "Disrespectful" (Dī. Ni. Aṭṭha. 3.323; Ma. Ni. Aṭṭha. 3.44) means devoid of respect. "Impertinent" means without support, of low conduct. Here, a monk who, while the Teacher is alive, does not go to attend at three times, walks with sandals while the Teacher walks without sandals, walks on a high walk while the Teacher walks on a low walk, lives above while the Teacher lives below, covers both shoulders in the place where the Teacher is seen, holds an umbrella, holds sandals, bathes, or urinates or defecates, or after the Teacher has attained final Nibbāna, does not go to venerate a cetiya, does all that is mentioned in the place where the cetiya is manifest and where the Teacher is seen, and when other monks say, "Why do you do this? This is not proper. One should be ashamed of the Perfectly Enlightened One," he says, "Be silent! You say 'Buddha, Buddha,' what is a Buddha?" This one is called disrespectful to the Teacher. And one who, when the Dhamma teaching is announced, does not go diligently, does not listen to the Dhamma diligently, or sleeps or sits conversing, does not grasp diligently. He does not recite. When asked, "Why disrespect the Dhamma?" He says, "Be silent! You say 'Dhamma, Dhamma!' What is this 'Dhamma'?" This is disrespect for the Dhamma. And whoever, uninvited by an elder monk, teaches the Dhamma, expounds it, or answers a question; goes, stands, or sits jostling elder monks; or makes a cloth-sling or a hand-sling; covers both shoulders in the midst of the Saṅgha; wears a parasol and sandals; and even when told, "It is proper to be ashamed before the community of monks," he says, "Be silent! You say 'Saṅgha, Saṅgha!' What is this 'Saṅgha'? A herd of deer? A flock of goats?" and so on— This is disrespect for the Saṅgha. For when disrespect is shown to even one monk, it is as if it is shown to the Saṅgha itself. And one who does not fulfill the three trainings, is called one who does not fully accomplish the training. "For the harm and suffering of gods and humans"— How does a dispute, arising between two monks in one monastery, lead to the harm and suffering of gods and humans? Indeed, just as in the Kosambaka section, when two monks fall into dispute, their disciples in that monastery dispute; the community of nuns, taking their advice, disputes; then their lay supporters dispute; then the guardian deities of humans become two factions. There, the guardian deities of Dhamma-speakers become Dhamma-speakers; and those of non-Dhamma-speakers become non-Dhamma-speakers. Then the earth deities, friends of the guardian deities, split. Thus, in succession, up to the Brahma-world, except for the noble disciples, all gods and humans become two factions. But the non-Dhamma-speakers are more numerous than the Dhamma-speakers. Then, thinking, "What is held by the many, that is true," the more numerous ones abandon the Dhamma and grasp the non-Dhamma. Living with non-Dhamma as their foremost, they are reborn in the lower realms. Thus, a dispute arising between two monks in one monastery leads to the harm and suffering of many. It is. Internally, it means in oneself or in one's own assembly. Externally, it means in another or in another's assembly. For future non-outflow means for future non-arising. Makkhī means endowed with envy, characterized by obscuring the good qualities of others. Paḷāsī means endowed with rivalry, characterized by holding a grudge. Issukī means endowed with jealousy, characterized by being jealous of others' honors and so forth.