English
"since the Saṅgha is pure, I do not now permit the recitation of the Pātimokkha by the disciples," he said, "without an abscess," and so on. For there is no reason for not reciting the Exhortation-Pātimokkha in a pure Saṅgha, since in that case, the intention is to permit the Recitation-Pātimokkha. And so, after the lapse of eight years from that time, it was permitted. As it is said in the Pātimokkha-Suspension-Section: "From now on, monks, I will not perform the Uposatha... ...you should recite the Pātimokkha." But the story that appears in the Ordination-Section: "At that time, monks, having ordained a certain monk, left him alone and departed... ...he, having engaged in sexual intercourse with her, came after a long time," was said to be included there according to the context, even though it arose after the Sudinna story. Similarly, the factors should be understood from "And indeed, both Pātimokkhas are well-received by him in detail," and so on, in that same place. For both Pātimokkhas were not established from the beginning. Moreover, this sequence should be understood from the very beginning, namely: When Prince Rāhula was born, the Bodhisatta went forth, practiced austerities for six years, and became fully enlightened in the seventh year. In that same year, he went to Kapilavatthu and ordained Prince Rāhula. In the commentary to the Ambalaṭṭhikā Rāhulovāda Sutta, it is also said: "This venerable one, at the age of seven, holding the Buddha by the corner of his robe, begging for his inheritance, saying, 'Give me my inheritance, ascetic, give me my inheritance, ascetic,' was handed over by the Buddha to the Dhamma-commander, the Elder Sāriputta, and ordained." Therefore, because it was said with reference to Prince Rāhula: "I permit, monks, the novice ordination by means of the three refuges," the refuge... Ordination was rejected within the first year, it is understood that ordination was allowed by means of a four-fold formal motion. Moreover, in the story of Rahula, the training rule was laid down: "Monks, a son not permitted by his parents should not be ordained. Whoever ordains him incurs an offense of wrong-doing." Therefore, it is established that training rules were laid down even before this. And having heard the path to the cessation of causes, He quickly penetrated the means of cessation; With equanimity towards all that is born, The foremost disciple of the Fortunate One saw the world. He, the general of the Dhamma, the foremost disciple, Of the Tathāgata, the King of the True Dhamma; Himself attained fame by the Lord of Sages, Praised in sixteen ways many times over. Therefore, the time of laying down the training rules, Is indeed very difficult to know in the world; How much more so the distinction in the nature of the training rules, How much more so other things in both respects there. Even Paccekabuddhas, these two things, Cannot know, much less lead others to know; Without doubt, only the Tathāgata there, Will know, thus it is said by the Tathāgata. Therefore, a monk here, having known this meaning, The sequential and qualitative distinctions of the training rules; To know for oneself, and not to lead others, The proper path should be sought here. There, the sequential distinction of the training rules will become clear later. As for the qualitative distinction, a monk who follows the suspended one is not guilty, but a bhikkhunī who is censured becomes liable to expulsion. In concealing an offense of expulsion, a monk incurs a wrong-doing, a bhikkhunī an expulsion. For revealing or concealing a serious offense, there is an offense of expiation. For revealing or concealing a very serious offense of expulsion, a monk incurs a wrong-doing. Even by accomplishing the search for the proper method of qualitative distinction for the training rules of non-qualitative distinction here, one might become free from madness and harm. Thus far, the introduction, adorned with seven factors— deliberation, request, time, knowledge of time, cause, result, and purpose— of the entire Vinaya Piṭaka has been presented by the Venerable Elder Upāli. There, of the Elder A thought that is the cause for requesting the Vinaya's promulgation is called 'thought'. The request that arose with "Bhagavā, it is time for this" and so on, is called 'request'. The attainment of greatness through the abundance of knowledge of the night and the excellence of much learning is called 'time'. The Omniscient One alone is called 'knower of time'. The manifestation of defilement-causing phenomena is called 'cause'. By the saying "for the suppression of those very defilement-causing phenomena," the suppression of defilement-causing phenomena is called 'result'. By the saying "so that this holy life may endure long," the long endurance of the holy life of the Dispensation should be understood as 'purpose'. And here there is – Thought, request, time, Knower of time, cause, result; And purpose – these seven factors Are the origin of the Vinaya here. 22. 'The last circle' means the inner circle. For it is within the others, or it is the small circle. By way of giving permission, having given to those bhikkhus. For those Buddhas, beings to be disciplined are to be trained by wandering. Like those who gather (flowers): garland-makers gather flowers from a bush for a long time; similarly, dwelling for a long time in villages etc. with many to be disciplined, they wander, gathering the merit of those to be disciplined. Tranquil happiness, not agitated like happiness of feeling. 'Ten thousand world-systems' is said in reference to devas. But humans in this very world-system arise as those to be enlightened. By great compassion there is constant observation of beings. 'Descended' means having come into the midst of the assembly, or having been announced. For what reason should we give you a gift of Dhamma? From where can that be obtained? For householders have many duties. In the second alternative, 'that' refers to the gift of Dhamma. "From where did you obtain that?" is said in the sub-commentary. But some say, "The first refers to action, the second to the gift of Dhamma." But the Teacher (says), "The merit of giving that is for the first explanation, from where can that be obtained? For householders have many obstacles to merit. For the second explanation, "That which I would give within three months, because the time has passed, from where can I give that now?" – thus he shows. gives. The rain of the jewel of Dhamma, such as the showing of wholesome qualities like virtue. 23. In the country of Pattuṇṇa, a fine cloth of cotton. Mahāyāga means a great offering. Paripuṇṇasaṅkappa means "what is to be heard for three months, today I will hear." Herein, this is the reason. Upāli Dāsaka is from the lineage of teachers. He says "by the exposition of the divisions of the nidāna" referring to the external and internal nidāna, and the unique nidāna which is the place of the promulgation of the training rules. The divisions of the object, such as Theravāda. "By one's own declaration, destroy the nun Mettiyā," and so on, means avoiding other doctrines. "By showing the divisions of the Vibhaṅga method," means the three women, on the ground, on the land, and so on. Here it is said – does the Blessed One not have the power to counteract Māra's turning away? He does, but he endures it because it will be a cause for faith in the later time of Upagutta. Here, Upagutta's resolve should be mentioned. "It is the custom of the Buddhas." If it is asked, "What is the purpose of seeing the twice-born?" The purpose is to prevent the brahmin's merit due to Māra's turning away. That twice-born also, Breaking the wish of Māra, Of the Bull of the Conquerors; Gave a gift to the assembly of disciples, All kinds of allowable requisites. Did the Blessed One, with his disciples, go away carrying such a large amount of allowable requisites as a burden? He did not go away; but the Teacher, not rejecting the heap of merit, the offering, which was for the three-month period, gave it to the brahmin by means of a stratagem. Otherwise, Māra's wish alone Would be fulfilled, and not the twice-born's; He would incur great evil, By false pride towards the Tathāgata. Therefore, the Blessed One, accepting that offering, not rejecting it, by means of a stratagem, created merit-consciousness for the brahmin, and thwarted Māra's wish, and then went away. They say, "This method is established even without the commentaries, in accordance with the Pāli method." How? – "If the Teacher, with his disciples, Had accepted that robe from the twice-born from the very beginning; Then in the twenty years of our Protector, Jīvaka's request would not be contradicted; Yet all is well..." having considered, “It is proper to reflect on the right method.” Now, the venerable Upāli Thera, having shown the general origin of the Vinaya ordinances, and taking as the starting point the origin, which is the place of the individual promulgation of the training rules, then, to show various methods such as the division of personal ordinances and supplementary ordinances, the distinctions of offenses, and intermediate offenses, making them clear and unentangled, said, “Then the Blessed One, having stayed in Verañjā as long as he wished,” and so on. Standing here— Of all the training rules, Let the order of their divisions be declared; When that is established, The establishment of the order of their origins will occur. There, four kinds of order are found for all the training rules, as appropriate: the order of teaching, the order of abandonment, the order of practice, and the order of arising.