English
" and so on, was stated previously; thus it should be spoken to him. For those who, having seen or heard, do not speak, there is a dukkaṭa offense. Here, the word "mā" (do not) should be combined with the word "parakkamī" (strive) and the word "aṭṭhāsī" (stood) as "do not strive, do not stand." "Venerable one, be united with the Saṅgha" means: "Venerable one, unite, come together with the Saṅgha, be of one acquisition." For what reason? "For a united Saṅgha... (etc.)... dwells." There, "rejoicing together" means: rejoicing well in mutual prosperity. "Not disputing" means: not disputing thus: "This is Dhamma, this is not Dhamma." "Let there be one recitation" means: one recitation, meaning the recitation of the Pātimokkha proceeding as one. "Dwells at ease" means: dwells happily. Thus, for one who, even when spoken to separately or in the midst of the Saṅgha three times, does not desist, there is a dukkaṭa offense. And thus, in "if he does not desist" and so on, the act of admonition should be performed. "This is wholesome" means: this desisting is wholesome, safe, a state of well-being for that bhikkhu. "If he does not desist, a Saṅghādisesa" means: here, at the conclusion of the act of admonition, for one who does not desist, there is a Saṅghādisesa offense. The rest is just plain meaning of words. It was laid down in Rājagaha, concerning Devadatta, in the matter of striving for a schism in the Saṅgha. It is a general injunction, not requiring an order. When the act of admonition is being performed, for one who does not desist, at the conclusion of the motion, there is a dukkaṭa offense. With two formal announcements, there are two thullaccaya offenses. With the third formal announcement, which reaches the "yya" form, the dukkaṭa and those thullaccaya offenses cease. Only the Saṅghādisesa remains. For one who is not admonished, for one who desists, and for the insane and so on, there is no offense. Transgression of morality, striving for schism, admonition by a Dhamma-act, conclusion of the formal announcement, and not desisting— these are the four factors here. Originating from admonition, non-action, release by perception, with intention, worldly... Today, bodily action, verbal action, unwholesome thought, is painful feeling. The explanation of the training rule concerning the schism of the Sangha is finished. 11. The explanation of the training rule concerning following schismatics In the eleventh (rule), "indeed, of him" refers to him who strives for the schism of the Sangha. "Followers" are those who follow by taking up his view, patience, and liking. "Speaking a factional, non-harmonious side-speech" means they are factional speakers. But since more than three are not fit for an act, for the Sangha does not perform an act upon the Sangha, therefore it is said "one or two or three." "He knows" means he knows our wishes and so on. "He speaks" means he speaks with us, saying "Let us do this." "This is also agreeable to us" means what he does, that is also pleasing to us. "May the venerable ones be united with the Sangha" means it is said, "May the minds of the venerable ones unite with the Sangha, come together, go to a state of oneness." The rest is clear in meaning. And the determination story here is similar to what was said in the tenth. But this is the distinction: this (rule) was laid down in Rājagaha concerning many bhikkhus in the story of following Devadatta who was striving for the schism of the Sangha. And in its parts, just as there was striving there, so here following should be seen. The explanation of the training rule concerning following schismatics is finished. 12. The explanation of the training rule concerning being difficult to admonish In the twelfth (rule), "of a difficult-to-admonish nature" means of a difficult-to-admonish disposition, meaning "cannot be spoken to." "Included in the recitation" means included, contained within the recitation; meaning, "whoever has an offense, let him reveal it" – being thus included, it means those that occur within the Pātimokkha. "Being spoken to according to the Dhamma" means being spoken to by one who is according to the Dhamma. And this is a usage of speech in the sense of cause. Because it is to be learned by the five Dhamma-fellows, or because it belongs to them, it means being spoken to by the training rule established by the Buddha, which has obtained the name "sahadhammika" (according to the Dhamma). "Venerable sirs, desist from my speech" (means) by which speech you speak to me, that... "Stop that speech, do not speak that word to me," is what is said. "Let him speak with the Dhamma," means with a disciplinary rule that accords with the Dhamma, or with any other word that promotes a pleasing state. "That which is this" is a particle to show the cause of growth, meaning that which is this beneficial speech for one another, and the raising up from an offense, by that speech for one another, by that raising up of one another. "Thus the assembly of that Blessed One grew," thus the cause of the assembly's growth is shown. The rest is clear in meaning. The decision-making discussion is also similar to what was said in the tenth. But this is the distinction – this was laid down in Kosambī concerning the Elder Channa, in the matter of making oneself unadmonishable, and in the various parts, just as there was striving there, so here the state of being unadmonishable should be understood. The explanation of the rule concerning the ill-spoken is finished. 13. The explanation of the rule concerning the defiler of families In the thirteenth, "to a village or a market town," here a city is also included in a village. "Resides relying on it," means he dwells relying on it due to being dependent on robes and other requisites. "Destroying the faith of people with offerings of flowers and so forth, he defiles families," thus he is a defiler of families. "He has evil conduct such as planting garlands and so forth," thus he is of evil conduct. "That monk," means that monk who is a defiler of families. "The venerable one is indeed a defiler of families…etc… enough of your dwelling here," by this, it shows his worthiness of the act of banishment. But one who has undergone the act of banishment, in whichever village or market town the act of defiling families was done, and in whichever monastery he dwells, he is neither allowed to wander in that village or market town, nor to dwell in the monastery. And so, in "that monk," "that" refers to one who has undergone the act of banishment. "Those who go by choice," are those who follow their own will; this is the method for the rest. "That monk," means that one who says "those who go by choice" and so forth. He should be spoken to thus for the purpose of retracting his statement, not for preventing the defiling of families. For by the act of defiling families, the offenses to be incurred were already incurred previously. having fallen into it, and if, even when it is said to him separately or in the midst of the Saṅgha, he does not give it up, then there is another offense of wrong-doing. And so, all that has been said before and not said before, such as "Evañca sotiādi," is for the sake of clear meaning. The decision-making discussion is also similar to what was said in the tenth. But this is the distinction – this was laid down in Sāvatthī concerning the bhikkhus Assaji and Punabbasu, in a matter of evil conduct due to following one's own desires and so on. And just as there was exertion in the limbs there, so here, one should understand that it is a matter of evil conduct due to desires and so on. The commentary on the training rule concerning those who corrupt families is finished. Commentary on the Conclusion "Uddiṭṭhākho…pe… evametaṃ dhārayāmīti" – here, "paṭhamāpattikā" means those for whom the offense is the first; the meaning is that it is to be incurred at the very first moment of transgression. The others, however, just as "tatiyako, catutthako" is said for what happens on the third and fourth day, so "yāvatatiyakā" should be understood as those who are in the third act of admonition. "Yāvatīhaṃ" means for how many days. "Jānaṃ paṭicchādetīti" means knowing, he conceals. Here is the matrix of the characteristic of concealment: there is an offense, and one perceives it as an offense; one is a normal member, and one perceives oneself as a normal member; there is no impediment, and one perceives there is no impediment; one is capable, and one perceives oneself as capable; and one desires to conceal, and one conceals. Here, "there is an offense, and one perceives it as an offense" means that the offense one has incurred is one of the thirteen, and one, perceiving it as an offense, either by way of the matter itself or by the name "this is not allowable for bhikkhus," or "this is such-and-such an offense," and then, desiring to conceal it, thinking "now I will not tell anyone," one sets aside the burden and causes the dawn to rise, and the offense is concealed. If, however, one perceives it as no offense, or as an offense of another group, or is in doubt, it is not concealed. "Pakatatto" means one who is a normal member of the community, not suspended. If he, perceiving himself as a normal member, conceals it in the manner described, it is concealed. "Anantarāyiko" means one for whom Among the ten dangers: kings, thieves, fire, water, humans, non-humans, wild beasts, serpents, loss of life, and loss of celibacy— if not even one exists, and he, perceiving no danger, conceals it, it is concealed. If he is able to go to a bhikkhu and inform him, and he, perceiving his ability, conceals it, it is concealed. And if he wishes to conceal it, and conceals it, this is obvious. Even if he sees a suitable person and does not inform out of shame, thinking, "This is my preceptor or my teacher," it is still concealed. For the status of preceptor, etc., is not the measure here;