English
For the purification of consent of those performing the act does not go elsewhere, there being no such statement, and because the boundary is allowed only for performing acts separately, this should be understood. However, when there is a Saṅgha in the monastery boundary, but for some reason, three or two perform the purification Uposatha in a Khandha boundary, the act is considered to be in accordance with the Dhamma and harmonious, because they are in separate boundaries. The explanation of the discourse on the breaking of Uposatha, etc., is finished. The explanation of the discourse on the recitation of the Pātimokkha. 150. "Thus I hold this." In "It has been heard by the venerable ones," having said "Thus I hold this," it should be said, "Venerable ones, the introduction has been recited, and the four Pārājika Dhammas have been heard by the venerable ones," and so on. In the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Nidāṇavaṇṇanā) it is also said in the same way. By "heard" means by the word "heard." "Savarabhaya" means the fear of forest dwellers. Therefore, it is said, "fear of forest people." If the recitation of the introduction is not finished, the Pātimokkha is not considered to be recited, so it says, "in the second and subsequent recitations," and so on. By "three methods" means by explanation, narration, and chanting. Here, "explanation" means the explanation of the Sutta, either wishing to explain the meaning or wishing to have it explained. "Narration" means the exposition of its meaning. "Chanting" means merely reciting the text with a voice. "Having resolved to recite" means having generated the thought, "I will recite." Having explained, then Not by explaining: having first recited the text oneself, then explaining the meaning. The commentary on the recitation of the Pātimokkha is finished. The commentary on the rejection of unrighteous acts, etc. 155. Nine kinds: three in the Sangha, group, and individuals; three by way of Sutta recitation, purity, and resolve; three by way of the fourteenth, fifteenth, and unity— thus nine kinds. Four kinds: four kinds such as by unrighteous group, etc. Two kinds: the Pātimokkha is two kinds by way of the Pātimokkha for monks and nuns. Nine kinds: five for monks, four for nuns— thus nine kinds of Pātimokkha recitation. The commentary on the rejection of unrighteous acts, etc. is finished. The commentary on the permission for counting the fortnights, etc. 156. “How many?”: the feminine gender should be understood as referring to the word for “date.” 163. “Only in the rainy season”: only in winter and summer. 164. “Informs”: here, it should be understood that informing is merely thinking in the mind and making a bodily gesture. In the Pāḷi, “purity to be given to another” means that the giver of purity must give it again in the presence of another bhikkhu. Because it is said, “or one declares one’s actual novice status,” the consent and purity brought by one who was ordained when less than twenty years old, or by those who have committed a final offense, renounced the training, etc., comes as long as their declaration of being a bhikkhu is valid. But when they declare their status as a novice, etc., it should be understood that from that point on, it does not come. For in the Pāḷi it is said, “when purity has been given, one who is qualified for the Sangha becomes confused… …a eunuch declares it. An animal declares it. A hermaphrodite declares it, purity has been brought.” Because this is said, the coming of consent and purity for eunuchs, etc., is established as long as their declaration of being a bhikkhu is valid. Therefore, it is said, “this is the method everywhere.” However, for the insane, those with disturbed minds, and those afflicted by pain, because of their natural state, even if their status as insane, etc., is declared on the way, their consent, etc., comes merely by their being qualified for the Sangha. This should be understood. aṃ. “Within the reach of the bhikkhus” this shows the non-arrival of purity of consent among the individual members of the group. For it is said in the Pāli, “reached by the Saṅgha.” “Purity like a cat’s chain” means purity like a chain tied to a cat’s neck, just as the chain comes only when the cat comes, not when it doesn’t come, because it is dependent on it, so is this purity, this is the meaning. Or, just as the first link of a chain reaches the second link, but not the third, so is this, this is the intention. And here, the mention of “cat” should be seen as merely illustrative. The description of the authorization of counting factions and so on is finished. Description of the giving of consent and so on 165. In the Pāli, instead of saying “there are duties for the Saṅgha,” due to a reversal of words, it is said “duty.” 167. “There is no act of giving his consent” this is said because in the Pāli, the giving of consent is mentioned only for one who remembers, so even if one does not remember at one time, the absence of his consent does not prevent his non-arrival for a group act. Some, however, say, “he too must be brought within reach,” but that should not be accepted. 168. The preliminary act to be done before the assembly of the Saṅgha. The preliminary act to be done at the assembly of the Saṅgha, this should be understood. In the Pāli, “if he does not resolve, there is an offense of wrong-doing,” here, if it is unintentional, without mindfulness, there is no offense. As it is here, so it is above. Where there is an offense without intention, we will explain it there. 169. “It is laid down” this shows that even without a separate prohibition “the Uposatha should not be performed by one who is guilty of an offense,” it is indeed laid down by the power of the aforementioned Sutta. By this same method – “It is impossible, bhikkhus, it is not an occasion for the Tathāgata to perform the Uposatha with an impure assembly, to recite the Pātimokkha” (Cūḷavagga 386; Aṅguttara Nikāya 8.20; Udāna 45) – And by the method of the Suttas beginning with this, the performance of the Uposatha even with shameless ones is indeed prohibited for the purpose of restraining the shameless. The self should be seen as all the precepts. It is shown that with the declaration of purity, purity should not be given to one who is with an offense. They say that in "both are dukkaṭa," for one who, not knowing the nature of a similar offense, merely declares it by the name of the offense, and for one who accepts it, it is a dukkaṭa without intention. Just as the Saṅgha, having committed a similar offense, may perform the Uposatha after establishing a ñatti, so too, the three may perform the Uposatha after establishing a gaṇa-ñatti and informing each other, according to the method stated in "May the venerable ones hear me, these bhikkhus have committed a similar offense," and so on. However, one who is with an offense, even if they go far away, should make amends. One who cannot reach should perform the Uposatha thinking, "I will make amends when I find a bhikkhu," and after making amends, the Uposatha should be performed again. The explanation of the discourse on the giving of consent, etc., is finished. The explanation of the discourse on the fifteen cases of non-offense, etc. 172. "Having gone for some necessary purpose" means having gone to a village or a forest outside the boundary. By this, it is established that at the time of establishing the Uposatha ñatti, they are all in agreement when they establish the ñatti. Therefore, in the Pāli, "declared, well declared" is said in all fifteen cases. However, "the factions, thinking themselves in agreement," and so on, is said because at the moment of the words "What is the preliminary duty of the Saṅgha?" (Mahāvagga 134), after the ñatti is completed, the bhikkhus who had gone outside have entered the boundary, and thus the bhikkhus are factions at that moment. Therefore, it is said, "They are factions because they have entered the boundary," and so on. By this, it is shown that even at the time of the declaration of a pārājika, etc., there is an offense for those who declare it thinking they are factions, but since the ñatti was completed beforehand, there is no fault in the act. Thus, the intention should be understood in all subsequent cases. And here, since it is said in the Pāli, "when all have risen... purity should be declared to them" (Mahāvagga 174), to the assembly that has come outside the boundary, to any one of them, without They say it is proper to declare purity by those who wish. The commentary on the stories beginning with the fifteen cases of non-offence is concluded. Commentary on the stories beginning with the explanation of gender, etc. 179. "Unknown" means "not seen before," he says, "belonging to others." "To others" means to those not seen by oneself before. "The state of having different communion" means the state of having obtained different communion. 180. In the Pāli text, "they declare" means they determine the absence of common communion. 181. "Those who perform Uposatha" means those who perform the Saṅgha's Uposatha. Therefore, "except for the Saṅgha" is said. Indeed, one going from the place of the Saṅgha's Uposatha must go with oneself as the fourth. But one going from the place where three bhikkhus are seated it is proper to go even with one bhikkhu. In the Pāli text, "a dwelling without bhikkhus" this is merely an example. From the place of the Saṅgha's Uposatha, by individuals of a group, even a dwelling with bhikkhus should not be gone to, because it is said "except for the Saṅgha," they say. "Those who perform Uposatha" means either the Saṅgha's Uposatha or a group's Uposatha. "To his presence" this is said with reference to one going from the place of a group's Uposatha, otherwise, it would contradict the statement "by the very last division, or with oneself as the fourth." "By a forest dweller" means by one who wanders alone.