English
This is the motion, meaning "the Sangha should be informed" - this is the stated informing. This is also said to indicate the reality of the announcements. This must be said; it should not be said only in the motion-act. It should be seen that the motion-act is completed as soon as the "yya" sound is uttered. "Agrees" means "is pleased." "Ordination" means the ordination given and accomplished by the Sangha, which is agreeable to him. The connection is "he is silent." "Tuṇhī" is a particle meaning "not speaking," meaning "he should be one who does not speak." The connection is with the normal statement: "The Sangha agrees to the ordination of so-and-so." The reason for this is given: "Therefore, silent." The word "was" is understood there. The meaning is: "Because the Sangha, even when asked three times 'whoever does not agree, let him speak,' remained silent and voiceless, therefore the Sangha agrees." "Thus" means "in this manner." "I hold, I understand, I know this agreement of the Sangha by their silence." The word "iti" is used for completion, and it is not a part of the formal motion. Therefore, the announcer should finish by saying "dhārayāmi" (I hold) up to the "mi" sound, and the word "iti" should not be used. In this way, the meaning of all formal motions should be understood. The commentary on the procedure for ordination is finished. Commentary on the four supports, etc. 128. "One man's length," etc., is a way of showing how to measure and know the body shadow of beings with the feet. The shadow, which is six feet at most, is called "a man's length." This, and the telling of the season's measure, etc., is said for the purpose of inquiring with newcomers, knowing whether they are senior or junior, and then performing acts of veneration and causing veneration. It comes, and it goes, that is a season. By it the year is measured, that is a measure. So it is said: "The season itself is the measure of the season." "Incomplete" means incomplete in terms of ordination, and so on. If ordained in the middle of a season, then the declaration of the remaining days in that season is shown as "declaration of the day's portion." Therefore it is said: "The days by which one's season is incomplete, those days." Here, the season belonging to the person who has received ordination at that moment, by how many days it is incomplete, those days - this is the connection. Having gathered all, such as the shadow, it is to be chanted and spoken. Thus it is a "recitation," so it is said: "this very thing," and so on. There, it should be declared, having made it one. "What do you obtain?" means: "At the time of ordination, which year and which season do you obtain? In which was your ordination received?" "Year" means the rainy season. And this declaration, even if spoken without the declaration of the year, is not understood. So, by this declaration of the season alone, it should be understood that "I obtain such and such a season" in the years of the Dispensation, or Kaliyuga years, or in the thousandth or hundredth year. "Shadow" - this is said with reference to the sequence found in the Pāli text. However, according to what should be said, in the Kaliyuga years, well-known in all lands: "In such and such a year, in such and such a season, in such and such a month, in such and such a dark or bright fortnight, on such and such a specific date and day, under such and such a constellation, in the forenoon or other part of the day, with such and such a shadow measurement, or such and such a nāḷikā measurement, my ordination was received" - thus should it be declared. It should be said: "Having thoroughly grasped this, newcomers should act knowing the tradition of the elders." In the Pāli, "Why you?" means: "What did you do for such a long time?" 130. "He requested ordination" means he requested both going forth and ordination. "I shall see" - here, "he says" is the remainder; similarly above. By "He is to be brought down," the previous state of being suspended, having gone astray, does not release even one who has again received ordination. And by that, in eating together, and so on, even... It shows that it is indeed a pācittiya for bhikkhus. It should be understood that "no offense in cohabitation" here also includes sleeping together. And this is the meaning here: since he is restored and an ordinary person, therefore there is no pācittiya here due to the reason of association with an expelled bhikkhu. But whoever, in a place of offense, does not see the offense due to the view of no offense, and therefore does not make amends, he is not called shameless merely by this. For only one who, knowing the rule, commits a transgression is called shameless. Indeed, it is said, "intentionally commits an offense," and so on (Pari. 359). Therefore, here there is no rule of dukkaṭa offense due to association with a shameless person, etc. Therefore, it should be understood that no offense is mentioned here. But if someone, not discerning this meaning, has stated "no offense in cohabitation" with this pācittiya, and has stated the rule of offense that a dukkaṭa is incurred due to association with a shameless person, it should be understood that this is stated only when shamelessness exists, not when it does not exist. 131. In the verses beginning "In the Vinaya," "niggahānaṃ" means "in the acts of suppression." "Pāpicche" means in the acts of suppressing evil persons, and in supporting the conscientious, and in the great Vinaya that brings happiness to the virtuous, just as one who acts for the good, doing what is beneficial, is indeed said to proceed wisely, therefore, "I will speak the summary" – this connection of phrases should be understood. The rest is easily understood everywhere. The explanation of the discourse on the Four Supports, etc., is finished. Thus, in the Samantapāsādikā, the Vinaya commentary, the method of explaining the Great Chapter, which dispels doubt, is finished. 2. The Uposatha Chapter Explanation of the discourse on allowing assemblies, etc. 132. In the Uposatha Chapter, "titthaṃ" (ford) means "laddhi" (doctrine), where one crosses over and descends. "Ito" means from the doctrine of the Dispensation. 135. Here, "having committed or having risen" also includes confession and declaration. Therefore, in the Mātikā commentary, it is said: "An offense, whether risen from, or confessed, or declared, ...is indeed non-existent" (Kaṅkhā. aṭṭha. Nidāṇavaṇṇa...) spoken. By a human being, that is, with one who is near. As for "others," it means referring to a person who is far away, and the construction is "do not speak a word." Because it is said, "For him, it is comfortable when revealed," some say that even a grave offense is overcome merely by revealing it. That is their mere opinion, as it contradicts the suttas on the rules for probation and so on. This is the intention here: when one reveals oneself as one truly is, the gentle bhikkhus, relying on the words "he must undergo probation unwillingly" and so on, will, even if he is unwilling, give him probation and so on by means of an expedient, and will certainly establish him in purity. Then, by not regretting and so on, it becomes comfortable for him. "First the recitation of the Pātimokkha" indicates the recitation of the introduction. "He laid down what was not present before." Not only this, but the Buddha himself, having made the Vinaya matrix by way of the recitation of the Pārājikas and so on, saying "Herein these four Pārājika rules come to recitation" and so on, gathered together all the Pārājika and other training rules that were laid down before, along with the recitation of the introduction, and laid it down as "Pātimokkha." All this is referred to when it is said, "I allow, bhikkhus, to recite the Pātimokkha." 136. "This should be known" means such a meaning as "on whatever fourteenth or fifteenth day." The commentary on the allowance of assembly and so on is finished. The commentary on the allowance of boundaries 138. "In the eastern direction" is merely an example. If there is no mark in that direction, then, starting from where there is one, it is permissible to first mention the marks in the existing places all around, saying "in the eastern intermediate direction, in the southern direction" and so on, and then to mention again the first-mentioned "in the eastern intermediate direction," because a boundary shaped like a triangle can also be agreed upon with three marks. "By connecting the boundary circle three times" means that the Vinaya-holder, standing in one place, merely by the words of mentioning the marks, the boundary The meaning is: a circle all around, by marking one sign after another. Indeed, it is proper to mark it even without going to each sign's location. Since it is difficult to go around three times all around a boundary up to three yojanas in one day, a Vinaya expert, even if he has not seen it himself, may mark a sign that was previously established by monks, by noting it according to what someone said, such as "Venerable sir, it is a rock," and saying, "This is a rock, a sign." "A pure earth mountain" is said to be one not made by anyone, but self-arisen. The same applies to the others. "The other" means a mountain that is also a pure earth mountain, and so on. In "the size of an elephant," the height rising from the ground should be taken as the elephant's size. "By four or three" means by those standing in the boundary area in four or three directions. However, it is not proper to designate by many more standing in only one direction. But it is not proper by two standing in two directions. "Therefore" means because it is not proper by one. "Having made that outside" is said because it is improper to make the marked sign, which is not a boundary, inside the boundary. Therefore, it says, "If," and so on. The size of a lump of thirty-two palas should be taken by its shape, not by weighing it.