English
because "declared" is singular. Description of Dīghāvu's Story 458. They write, "Formerly, bhikkhus, Brahmadatta in Bārāṇasī." In old manuscripts, "in Bārāṇasī" is not present, and they say, "the absence is more beautiful." Description of Going to Pālileyyaka 467. "In the protected forest grove" is well understood by the Saṅgīti elders. what was said. Some say, "Pālileyya is a village, and it is named after it," and this does not contradict the Dhammapada Commentary. Commentary on the Story of the Eighteen Matters 473. "Not only... (etc.) ...we say it should be rejected" – here, the one who rejects a lodging from a bhikkhu worthy of a lodging incurs an offense of dukkaṭa. "There is no room here for quarrel-makers, etc." – having stated such a resolution of the Saṅgha, there is no fault in one who does not proclaim it, or in one who, presuming "I am a Buddha," proclaims it for himself and takes it, or in one who, saying "take it justly," prevents it. Here, for the Kosambī bhikkhus who came to settle the quarrel, it was said, "if there is no secluded place, a secluded place should be made and given," without saying "according to seniority." Therefore, it is written that "this meaning, that one who rejects a bhikkhu who makes a secluded place and gives it incurs an offense, should be established by giving the entire monastery to those on probation, etc." Commentary on the Story of Saṅgha Harmony 475. The statement, "Then those bhikkhus who followed the suspended bhikkhu reinstated that suspended bhikkhu, and went to the suspending bhikkhus... (etc.) ...we will make Saṅgha harmony for the settlement of that matter," is a decision difficult to understand for one skilled in the characteristics of the Vinaya. For when there is an acting Saṅgha, the other Saṅgha cannot reinstate. If they do reinstate, those bhikkhus, having attained the same doctrinal status as the acting Saṅgha, become co-residents with them. Then, the act of those who reinstate without taking the consent of the suspending bhikkhus is invalid. Therefore, "Then, bhikkhus, reinstate that bhikkhu" (Mahāvagga 474) – by the Buddha's word, did the followers of the suspended bhikkhu reinstate, or did they go outside the boundary, or did they reinstate after taking the consent of the others? Surely, one of these must have happened here, but this has not been examined in all the knotty passages. This is the reasoning here: "When a bhikkhu has an act performed by the Saṅgha concerning a matter; While that is present, it is not proper for another to annul it. "If the fault ceases from that, even the Saṅgha... he is not a doer; Since he is able to remove, he is a doer in due order.’’ 477. It is said, ‘‘The eight messenger-qualities are: he is a hearer, he is a teller, he is a learner, he is a rememberer, he is an understander, he is an explainer, he is skillful, he is one who sees what is beneficial and what is not, and he is one who does not cause quarrels.’’ The commentary on the Kosambaka Section is finished. The commentary on the hidden meanings of the Mahāvagga is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Commentary on the Cūḷavagga 1. Commentary on the Section on Deeds Commentary on the story of the twelve deeds that are not in accordance with the Dhamma 4. The triads such as "it is done not in the presence" are merely for teaching. For a deed not in accordance with the Dhamma does not occur only with the combination of these three factors; it can occur even with one. This meaning should be established by the Pāli passage beginning "Monks, of three" (Cūḷava. 6). "It is done without acknowledgement" is said with reference to one who is ashamed. In the dark side, "it is done with an offense not leading to confession"; in the bright side, "it is done with an offense leading to confession." These two contradict the following: "Monks, if a bhikkhu is endowed with three factors, the Saṅgha, if it wishes, may impose the act of reproof. He is deficient in the higher morality regarding morality." For one who has incurred an offense not leading to confession is called "deficient in the higher morality." This is appropriate; the intention of the doer should be considered here. Here, the Elder Upatissa said, "It is stated in the commentary that the special factor of the act of reproof is causing quarrels. This is consistent with the origin given in the Pāli. Therefore, even in all cases, having attributed quarreling and having incurred an offense due to quarreling, this act should be performed. Therefore, even in 'he is deficient in the higher morality,' in the former part or the latter part, at the time of accusation or reminding, it should be performed due to an offense incurred because of quarreling, and not merely because of a Saṅghādisesa offense." "With an offense not leading to confession, meaning with a Pārājika offense." Having said only this much, the ancients then said, "In the higher morality, he transgresses in Pārājika and Saṅghādisesa offenses." It is written in the Ganthipada. "One who is corrupt in higher morality" refers to a Sanghādisesa offence, it is written in the Ganthipada. This agrees with the former statement in the ancient Ganthipada, therefore the latter Pārājika rule there might be stated by way of extracting the meaning. And in the Commentary, it is said, "by an offence not leading to confession means a Pārājika offence or a Sanghādisesa offence," there the Pārājika offence might be stated by way of extracting the meaning. Since in the Ganthipada only this much is written: "One who is corrupt in higher morality" refers to a Sanghādisesa offence, therefore everywhere in the Ganthipada, in every way, due to a quarrel arising from a Pārājika offence, a 'reprimand' action should not be performed, there being no purpose; but it should be performed due to a Sanghādisesa offence – this meaning is established. If it is said, "No, because of the statement in the Sukkavagga: 'It is done by an offence leading to confession' (Cūḷavagga 5)?" No, because even a Sanghādisesa can, in one way, be referred to as 'leading to confession'. The action by which one is reprimanded, that is called the 'reprimand' action. The action by which one is made to dwell dependent, by which one is made to rely, by which one is made to associate, that is called the 'dependence' action. The action by which they expel from that dwelling, and from the village, a family-corrupter, that is called the 'expulsion' action. The action by which the reviler is sent back, to the very presence of the householder he reviled, that is called the 'reconciliation' action. The action by which one is lifted up from the ground of common residence. One who is guilty is cast out by the community of monks, that action is to be known as the 'suspension' action. 11. "They should dwell dependent" is said with reference to dependence on a senior, not otherwise. 21. In the story of Assaji and Punabbasu, it is written: "Even when they are confused, it is permitted to suspend the action, but only for those who behave properly." What is said face-to-face is called 'related to laypeople'. What is said behind one's back leads to confession. 41. By one who is asking for forgiveness, only "Forgive me" should be said, not squatting etc. Proper application. "Anudūta" means a helper. 50. The act of suspension should be done only in absence, not otherwise. It is written: "When performing the act of rebuke and so on, after imputing an offense, it should be done in his absence, or if he does not make amends, or with factors like being a quarrel-maker." Regarding the act of rebuke and so on, this is to be known as a miscellaneous decision. What is the act of rebuke? What is the root of the act of rebuke? What is its basis? What is its conclusion? Why is it called "the act of rebuke"? What is the act of rebuke? It is the proper execution when there is a basis. What is the root of the act of rebuke? The Saṅgha is the root. What is its basis? The basis is an offense born of quarrel. What is its conclusion? Its conclusion is development. Why is it called "the act of rebuke"? Because the Saṅgha, showing fear of quarrel and division to the quarrelsome person, generates patience, generates peace; therefore, it is called "the act of rebuke." How is the act of rebuke done? How is it not done? In what manner is the act of rebuke done? In what manner is it not done? By whom is the act of rebuke done? By whom is it not done? Where is the act of rebuke done? Where is it not done? At what time is the act of rebuke done? At what time is it not done? How is the act of rebuke done? By a united Saṅgha, with a motion and three announcements. How is it not done? By a divided Saṅgha, with a motion and three announcements. In what manner is it done? With proper execution. In what manner is it not done? With faulty execution. By whom is it done? By the Saṅgha. By whom is it not done? By a group or an individual. Where is it done? In the presence of the person whom the Saṅgha rebukes. Where is it not done? In the absence of the person whom the Saṅgha rebukes. At what time is it done? When an offense born of quarrel exists. At what time (is it not done)? it is not done when an offense arisen from a quarrel is not found. In how many ways is the act of censure valid, in how many ways is it invalid? In seven ways the act of censure is valid, in seven ways it is invalid. By which seven ways is it valid, by which seven ways is it invalid? An offense arisen from a quarrel is not found, or that person is not present, or the Sangha is divided, or a non-resident person is found in that assembly, or he is not admonished or not reminded, or the offense is not charged. By these seven ways the act of censure is invalid, by the other seven ways it is valid. Thus for the remaining acts. The explanation of the Chapter on Acts is finished. 2.