English
"to the bhikkhus, and to the bhikkhunis, and to you." Here, the word "Sangha" should be understood as having the individual as primary. Some, however, write the reading, "because included by the term 'Bhikkhu Sangha'," (Sārattha. ṭī. Mahāvagga 3.379). That is not good, because it is a statement of reason for a separate taking of gain. Indeed, "because included by the Sangha's inclusion" is stated as the reason for the individual's separate taking of a share. Just as here there is no inclusion of the individual, so too above, in phrases like "to the Bhikkhu Sangha and to you," the non-inclusion of the individual by words like "Sangha" should be seen. For if there were inclusion, he would receive two shares: from the Sangha and separately, because he would be included in both. "They should be honored," etc., is said to show that it is not a layperson's duty. "Bring to the Bhikkhu Sangha" this refers to bringing almsfood. Therefore, it is said, "It is fitting to eat..." is said. By “within the winter season,” the kathina given in the last month of the rainy season, when it has not been spread, applies only to those who have completed the previous rainy season. After that, when given in the winter season, it applies also to those who have completed the latter rainy season, because they have completed the rainy season. However, after the winter season, at the time of the back-season, when it is given saying “to the Sangha that has completed the rainy season,” it applies to all those who have completed the rainy season in the immediately following year or in any subsequent year, wherever they may be. But it shows that it does not apply to those who have not completed the rainy season at all. For “to all” means to all those who have completed the rainy season in that state of being a bhikkhu. Since it is said “to the Sangha that has completed the rainy season,” the same method applies here to “all those present.” “Past rainy season” means the immediately preceding rainy season. He came to receive the recitation, so it is said that he is an antevāsika even if the recitation has not been received. “Going after receiving” means going after having completed the recitation. “Having performed the duties, having received the recitation, inquiries, and so on, and wandering” is a qualification of “recitation-antevāsikas.” By this, it restricts those who come at the time of recitation, receive the recitation, go, and reside elsewhere, not being bound by a fixed routine. The commentary on the Eight Robe Matrix is finished. The method of commentary on the Robe Chapter is finished. 9. The Campeyya Chapter Commentary on the Story of the Kassapagotta Bhikkhu, and so on 380. In the Campeyya Chapter, “bound by the thread” means that “thread” refers to activity, bound by it, meaning he is eager. Therefore, it says “in that dwelling,” and so on. 387-8. There is no annulment or alteration. Since the ñatti of a ñatti-kamma is one, annulment is not possible. Because it is one, there is no alteration by way of placing the ñatti later, or by placing it twice. “From another” means from the retinue. “Thread” means the expulsion kamma, that is the meaning. The commentary on the Story of the Kassapagotta Bhikkhu, and so on, is finished. Commentary on the Two Escapes, and so on 395. This refers to the person indicated by “fool,” and so on. He is not expelled, this is the connection. The reason for this is stated, "because," and so on. There, by a unique characteristic, meaning, by being mentioned in the Pāli as a sign of the expulsion act, by being an uncommon family defiler. If he has not reached that act, how then is he well-expelled? It is said, "Because it is stated that if the Saṅgha wishes, it may perform the expulsion act for him, therefore he is well-expelled." "Stated there" refers to what is stated in the Chapter on Acts (Cūḷava. 27). Here, regarding one who has committed the act of defiling families and has been subjected to the expulsion act, in the commentary on the thirteen sections, the proper conduct stated, "One should not reside in the monastery where one committed the act of defiling families, or in the village where one committed the act of defiling families," and so on (Pārā. Aṭṭha. 2.433), that should be fulfilled by the other as well. But what is stated in the same commentary regarding a family defiler whose act has been revoked, "One should not accept requisites from the families in which the act of defiling families was committed," and so on, that should not be fulfilled, because the family support was not done. The same applies to other acts. If so, does the statement, "He performs the act of suspension for one who deserves the act of censure... ...thus, Upāli, it is an unlawful act," and so on (Mahāva. 402), contradict this? It does not contradict, because the deserving of censure and other acts is established by the determination of the Saṅgha. If the Saṅgha, having determined, "We will perform the act of censure," recites the formal motion, but recites the formal motion for the act of expulsion, that act is an unlawful act. But if, having determined, "We will perform only the act of expulsion for him," it performs only that, that act is a lawful act, this should be understood. Thus, having explained the meaning of "expulsion" here, referring to the expulsion act, now, when "expulsion" refers to other acts like censure, "not reached expulsion" means, by way of its opposite, "reached expulsion," "and if the Saṅgha expels him." To show the possibility of the meaning "well-expelled," it is again said, "If the Sangha expels him, if the Sangha..." and so on. There, in the context of acts like 'reprimand', expulsion is permitted even by one factor – this is the connection. In the Pāli, "not having attained expulsion" here means "having fallen into expulsion, that is, having attained expulsion in the form of a reprimand, etc., in an individual manner." This meaning should be taken. The explanation of the two expulsions, etc., is finished. The method of explaining the Campeyya Section is finished. 10. The Kosambaka Section Explanation of the Kosambaka Dispute Story 451. In the Kosambaka Section, if it happens, having gained the view of an offense by the words of the Vinaya-holder, "I will teach it," he spoke thus. Therefore, in the Pāli, it is said, "He has the view of no offense regarding that offense." "There is no offense" – not knowing the fact of the water being placed, or having discarded what was placed, or having forgotten and gone, unintentionally, unmindfully, the side of no offense is also possible. Thus, the Vinaya-holder, having gained the view of no offense there, spoke thus. Therefore, in the Pāli, it is said, "Other bhikkhus have the view of no offense regarding that offense." And because the view of no offense arose in the assembly, the plural "others" was used. "He had the view of no offense" – because of the Suttantika elder's lack of knowledge in the Vinaya, he became thus merely by the words of the Vinaya-holder. But that was indeed an offense for him, as he had placed the remaining water knowing it was placed. For the Sekhiya rules are intentional only in knowing the mere object, not in knowing the rule itself. Therefore, in the Pāli, "He has the view of no offense regarding that offense" – everywhere it is said to be an offense. "Committing an offense" – the Vinaya-holder elder, remembering the words spoken by the Suttantika elder when asked by him, "Did you place this water?" and he said, "Yes, friend," and due to his lack of skill in the rule, he did it intentionally. Thus, having the view of an offense, he spoke. Therefore, in the Pāli, it is said, "Other bhikkhus have the view of an offense regarding that offense." 453. "Not yet broken" by merely raising the matter and following it up, the Sangha is not said to be split. Rather, it is by relying on that, and seeking out the side of both parties, and by the increase of physical and verbal quarrels due to mutual anger, that it comes about. It was said with this meaning in mind. Therefore, it says, "and that, indeed, by way of quarrel." "By way of the meaning of haste" means by way of the meaning of urgency. "Without a cause," and so on, it is said with reference to the act being done for the purpose of harassment, out of a mind of anger, in a situation where it would be proper to release one from an offense by gently admonishing them with a stratagem, out of a desire for their welfare, and not with reference to the absence of the act's component. Therefore, in the Pāli, it is said, "This is an offense, bhikkhus, it is not a non-offense... ...that bhikkhu is suspended," and so on. "Seated on the side of those who speak against the Dhamma" this is merely an indication. Even one who sits on the side of those who speak the Dhamma but adopts the view of those who speak against the Dhamma is indeed one who has a different communion from those who speak the Dhamma. "He invalidates the act" this is said with reference to the aspect of not completing the group without him. "Wherever it may be" means on the side of those who speak the Dhamma or on the side of those who speak against the Dhamma. "These are the speakers of Dhamma" he takes them as such. He takes the bhikkhus belonging to that particular side, whether truly or not, as "these are the speakers of Dhamma." This one makes himself of the same communion as those belonging to that particular side. "They manifest" means they bring about. In the Pāli, "by this much" the meaning is that they should reflect, "Having left this much area, even if anger arises in us, we will not be able to engage in inappropriate bodily actions and so on with each other," and then sit far away. Therefore, it says, "having left the vicinity." In the Pāli, in "quarrels," and so on, the preliminary stage of a dispute is called "bhaṇḍana" (quarrel).