English
It is permissible to perform the full-moon Uposatha on the fourteenth day because it is the proper time. But some teachers say that the fourteenth-day Uposatha is not permissible on the full-moon day because it is not the proper time, it is a non-Uposatha day, it is the first day of the fortnight. Therefore, according to their view, it is not permissible to perform the fourteenth-day Uposatha on the third or seventh or full-moon day. What is said in the commentary here: "If they sit down intending 'we will perform the fourteenth-day Uposatha,' it is permissible to perform it as a full-moon Uposatha." Then they explain it thus: "The meaning is that if they sit down on the full-moon day itself intending 'we will perform the fourteenth-day Uposatha,' it is permissible to perform that Uposatha of theirs as a 'full-moon' Uposatha on the next day." That view of theirs (is that) "when there is such a condition, the Uposatha on another fourteenth day..." to be done." This does not agree with the statement in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Nidānavanṇanā), "It is proper to observe the fourteenth day even on another fifteenth day." For it is not stated there, "It is proper to observe the fourteenth day even on another fifteenth day." Even so, since "once in a fortnight, on the fourteenth or fifteenth day" is included among the permitted days, it is established that the last fifteenth day of the six fourteenth days is not a non-Uposatha day. Although it is established, it should be understood that the statement here, "the fifteenth day for residents, the fourteenth day for visitors, and visitors should follow residents who are equal or fewer in number," is meaningless. The commentary on the second and subsequent training rules is finished. The commentary on the Kumāribhūta Vagga is finished. 9. Commentary on the Chattupāhana Vagga 11. Commentary on the eleventh and subsequent training rules 1214. It is stated as "the precinct is twelve cubits" because it is spoken with reference to the precinct. 1221. Here, in "having caused an opportunity in the Suttanta, one asks about the Vinaya or Abhidhamma," it is shown that the Abhidhamma was indeed taught by the Buddha, since the three Piṭakas are mentioned by their respective names. 1224-5. The breast and the belly are the breast-belly. It is stated in the ancient glosses, "The measure of the Saṃkaccikā is one and a half cubits across." In many books, it is "when entering the precinct of an uncircumscribed village," but in a few, like in the Saṅghādisesa section, the reading is "when transgressing the precinct," and that is the correct reading. The teacher says that our reasoning is that the statement in the commentary, "when transgressing the boundary, a dukkaṭa for transgressing with one foot, a pācittiya for the second. The same rule applies to the precinct," also indicates that the reading is "when transgressing the precinct." The commentary on the eleventh and subsequent training rules is finished. The commentary on the Chattupāhana Vagga is finished. Concluding Commentary Since Giraggasamajja and so forth are called "mindless worldly offenses," one incurs (an offense) by seeing or anointing, even without knowing "dancing" or "fragrance." Unintentional are those with a mind not knowing the object. "Dance" or "fragrance," knowing it, seeing it, or anointing it, because of unwholesomeness, these are worldly offenses. Expelling a thief, etc., when done knowing the object as "thief" etc., there is an offense, so these are intentional. Ordination, etc., are offenses by rule, because they should never be done with an unwholesome mind. It is written: "Here, intentional and unintentional are to be understood not by knowing or not knowing the rule, but by knowing or not knowing the object." But in the Anugaṇṭhipada, it is said that "assemblies on mountain tops, etc., are 'unintentional worldly offenses'". Not knowing it by name as "dance" or "saṅghāṇī" or "fragrance", but seeing the illusions of a magician as skulls and bones, etc., or tying a saṅghāṇī around the waist for a rosary, etc., or anointing oneself with fragrance and bathing with the thought, "I will remove the smell of sweat and make an offering to the Buddha," because there is an offense, "unintentional" means with a mind not knowing the object, either by name or with its name. Not when in darkness, taking a saṅghāṇī with the perception "this is a waist-cord" and wearing it around the waist, or taking fragrance with the perception of "clay" and anointing oneself, because there is an offense, these are to be called "unintentional". At that time, there is no offense. Therefore, even in the case of a saṅghāṇī with the perception of "not a saṅghāṇī," the Pāli does not state, "there is an offense of pācittiya." Just as by the saying, "due to a field affliction, one wears a waist-cord," it is established that saṅghāṇī etc. can be worn even without unwholesomeness, so it is established that one cannot drink liquor due to illness even without unwholesomeness, because there is no Pāli text saying, "no offense for drinking liquor due to illness." And it is established that one incurs an offense of drinking liquor when consuming liquor mixed in a handful of honey, etc., even without unwholesomeness, because it is said, "If one drinks liquor perceiving it as non-liquor, there is an offense of pācittiya" (Pāci. 328). What more to say? With the perception of sensual enjoyment, "saṅghāṇī" and "fragrance"... and knowing that, if one wears it without a reason for blamelessness, because it is entirely unwholesome, they are called worldly offenses. By this method, the procedure should be applied to the rest as well. Here, regarding the section on drinking intoxicants, it is said, "This is the view of Thera Upatissa." And in the training rule concerning the *asaṃkaccika*, it is said, "The reading is 'entering the precincts of an unenclosed village'," and also "the request for choice food, the training rule for naked ascetics, the transgression of conduct by one who is invited, the concealment of a serious offense, ordination under twenty years of age, traveling a journey in agreement with a woman, entering the royal inner palace, entering a village at the wrong time without asking a resident bhikkhu, sitting down, and the reading 'rainy-season robe'." The explanation of the conclusion is finished. The explanation of the Pācittiya section is finished. The explanation of the Commentary on both Vibhaṅgas is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Explanation of the Mahāvagga 1. Explanation of the Great Section Explanation of the Bodhi Story Now is the opportune time to explain The hidden words and their distinctions in the Khandhakas; Therefore, I will explain the meaning of the Vinaya, which is not new, For the sake of concise comprehension. Here, for what reason is this called a Khandhaka? Because it is a collection of sections, like the Vibhaṅga. But how are they [called sections]? Because they reveal and illuminate the sections. Here, by "Khandhas" are meant the ordinances (paññattis) related to Vinaya actions such as ordination, and the training rules (sikkhāpadas) related to conduct and abstention. Indeed, ordination and the like, being laid down by the Blessed One, are called "ordinances." And the word "khandha" is seen in relation to ordinances, as in "wood-pile, fire-pile, water-pile," and so on. Because of the exposition and description of these sections, which are ordinances, the twenty sections beginning with the Ordination Section are called "Khandhakas," and the last two are similar to them, just as the edge of a field is called the "edge of the field." Moreover, the meaning of "part" and "collection" is also appropriate here, because these ordinances are divided into parts and collected. But what is the sequential reason for these Khandhakas? This is not A question arises, otherwise, even if it is said, it does not overcome that connection. Or, because ordination and full admission precede entry into the Dispensation, the Great Chapter, which collects their meaning, was first spoken. By whom, if asked? By the Elders who compiled the Dhamma. But by the Blessed One, they were spoken in various ways, depending on the matter that arose here and there, not in this sequence. But the Elders, taking into account various purposes, gathered similar kinds together and recited them in sequence. The purpose of the rest will become clear in their respective places. "Skilled in Chapters" means they were skilled in the meaning of the chapters, by way of the collection of parts of the ordinances, having reached the other shore of analytical knowledge of language. An explanation of those words whose meanings are not obvious. Why then were they thus distinguished? From that, the remaining parts are appropriate. Here, the understanding of the origin of the matrix should be known by the understanding of the division of words. The meanings of which particular words are explained in the commentary, those particular words we shall speak of again here; when it is said, "when will the explanation end, those meanings are those," that is consistent with its designation. And as for the Pāli that is clear, what should be said about its explanation? Indeed, it is not possible for meanings to be clear. If it is said that that statement is possible even by such words as "by intentions and connections," No, because here particular words are taken by their meaning. For they should be understood as meanings by not departing from the meaning, or by their designation, or by metaphorical meaning. "Method of explanation" means that explanation is called a "method" because it shows the process of reasoning in what is not stated. 1. "Uruvelā" is a village that received its name from the aforementioned heap of sand, therefore this locative case is in the sense of proximity.