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And if a saṅghādisesa is also taken by implication as an offense leading to confession, there would be no distinction between this statement and the statement "it is done with an offense." Nor is any distinction shown in the commentaries here. Therefore, the meaning here should be taken in the way stated. 6. "All of them" means the three actions: rebuke, dependence, and expulsion. "On the ground of another action" means that performing another action on the ground of an action other than rebuke involves no fault. This is the meaning. The reason is stated with "Why?" and so on. 8. "With fallen hair" means with hair of pride fallen. The explanation of the twelve unrighteous actions and so on is concluded. Explanation of the action of dependence and so on 11. In the Pāli for the action of dependence, "apissu" is a particle compound meaning "and also." Regarding "the ground is depended upon," some say it refers to living dependent on good friends. Others say it refers simply to taking dependence. It should be understood that in both cases, his independent living is not permissible. 21. In the action of expulsion, "let the action of expulsion be withdrawn" is said in reference to those who behave properly without having left and so on. 33. In the action of reconciliation, "neither the word of a bhikkhu nor the word of a layperson" means that even by implication, bhikkhus do not speak ill of others. Laypeople, although capable of directly reviling, do not speak such things without reason to their benefactors. The meaning is that you are even inferior to the qualities of a layperson. 39. By "the possession of factors is unlike the former ones," it is shown that this cannot be done merely by the reasons stated for rebuke and so on. But by what is stated here, by striving for the loss of laypeople and so on... By that factor, it should be understood that those too are proper to be done. And here, because it is said, "he disparages with low words a faithful, confident donor, a doer, a supporter of the Saṅgha," the unworthiness for action is only by factors connected with laypeople, such as disparaging such laypeople, not by disparaging monastery attendants or servants. Even there, if the donors, etc., are appeased, there is no unworthiness for action. And the offense may be confessed anywhere. If one, though asked for forgiveness three times, does not forgive, the offense should be confessed in the presence of the Saṅgha, even if the act was not completed. If he has passed away, or gone to another country, and his destination is unknown, or if there is danger to life on the way, they say that the offense should be confessed in the midst of the Saṅgha, after making it known as it truly is and asking for forgiveness, whether the act was completed or not. But regarding the non-fulfillment of a righteous promise, the manner of asking for forgiveness should be made known by going to them and saying, "I made a promise without due consideration and did not fulfill it. Please forgive me for that," and so on. 41. In the Pāli, it is said that Maṅkubhūta could not appease Citta the householder. Even after going back again the thirty-yojana distance, due to his stubborn pride, he did not reveal the fault as it was, and so did not obtain forgiveness. Rejected by him, saying, "I do not forgive," Maṅkubhūta could not appease him. He returned again to Sāvatthī, and was sent again by the Teacher for the purpose of subduing his pride. Unable to appease him in the same way as before, he returned again. Then the Blessed One, preaching the Dhamma with "If one desires what is not real to be real" (Dhp. 73), and having crushed his pride, allowed the sending of a second messenger, so it should be understood. 42. Because it is said, "If he does not forgive... etc. ... he should be made to confess the offense," it should be understood that if the householder forgives beforehand, there is no need for the act of confessing the offense in the presence of the Saṅgha. 46. In the three acts of suspension, in the case of Ariṭṭha, having charged him with an offense, there is a dukkaṭa due to not relinquishing the wicked view separately in the midst of the Saṅgha. At the conclusion of the formal motion, there is a pācittiya. or having charged with an offense. Here too, by the formal act, "Thus I, by the Blessed One," etc., is said in terms of the matter. In whatever way those holding wrong views spoke, by that very way, having arranged it, the formal act should be performed. But even without the specific form of taking, it is permissible to perform the formal act generally, saying: "May the Sangha, venerable sirs, listen to me. A wicked view has arisen in the bhikkhu of such-and-such a name. He does not relinquish that view. If it is suitable for the Sangha..." 65. By "relying on which view he causes quarrels, etc.," it shows that only quarrels, etc., arisen relying on a view are intended here, not merely any quarrels. But if one, holding the view "there is no fault in causing quarrels, etc.," causes quarrels, etc., that too is his view, and for him too, if he does not relinquish it, it is permissible to perform the act. The commentary on the discourse about the act of expulsion, etc., is finished. The method of commentary on the Chapter on Acts is finished. 2. The Chapter on Probationers Commentary on the discourse about the duties of probationers 75. In the Chapter on Probationers, by "even those worthy of being sent back to the beginning, etc.," the word "etc." includes those worthy of penance, those undergoing penance, and those worthy of rehabilitation. For they stand in the place of ordinary bhikkhus for probationers, and probationers stand in their place. "Foot-washing stand" means a piece of wood or plank, etc., where one stands to wash the feet. "Foot-rubbing" means a piece of gravel or a stone slab, etc. Since only "they perform the duty" is stated to this extent, it is not permissible for even co-residents, etc., to perform salutations, etc. "When the purification Uposatha is being performed" - this is said with reference to the purification Uposatha performed by those who have not yet completed their rains-residence, etc., when the Sangha performs the Pavāraṇā in the Pavāraṇā-season, etc. "In one's own turn" means in front of the new bhikkhus. "Only for the probationer" - this is said with reference to all those who have committed a grave offense, at the end of their period of being worthy of rehabilitation. Since it is permitted for each of them to make a request, the remaining ordinary bhikkhus do not receive it. The meal at the four-hall monastery. the food given in sequence in the refectory. "Standing within reach" means within reach of the giver, at the place where it can be received. "Even in large containers of food" means even in food given from large containers like food baskets. 76. "Most wicked" is said in the sense of a pārājika offense. However, compared to offenses like sañcaritta (acting as a go-between for sexual purposes), offenses like the emission of semen are merely worldly offenses, and among these, offenses like schism are even more wicked. "Kamma" (act) in "pārivāsika-kammavācā" (formal declaration for probation) means that the meaning of the word "kammavācā" as "a speech that is an act" is established. In "savacanīya" (to be spoken to), it means "with fault." Here, the meaning should be understood as "an act that proceeds from one's own word," meaning that one should not perform an act that proceeds from one's own command, such as "Do not go away!" or "Come, appear before the Vinaya-holders!" For if someone, being "savacanīya," were to be disregarded and transgressed, it would be a transgression of the command of the Buddha and the Saṅgha. "Dust-swept ground" is an epithet for a leaf-hut. "Requisite" means the vassa-residence robe. "Does not obtain a dwelling" means does not obtain it by seniority. "Unerring practice" means an uncorrupted practice. In "even if one strives," it includes one who does not strive, knowing it to be beyond one's scope. 81. "Without distinction" means generally for those on probation and those suspended. "In places bound with five-colored coverings" means in places covered with five kinds of coverings. "Obaddha" means restricted by activities like rising. The meaning is "oppressed." In "on a couch or a chair," the word "vā" (or) is used in a conjunctive sense, thereby indicating that it is not proper to sit on long seats like mats or pieces of hide. "No dukkata for breaking a practice" shows that even an elder who knows does not incur a dukkata for breaking a practice. "Having laid aside the practice" is said with reference to those on probation and the like. The description of the probationer's practices is finished. The Chapter on Probationers The explanation of non-blame is concluded. 3. The Chapter on Accumulation Explanation of the Discourse on Semen Emission 97. In the Chapter on Accumulation, "we make known" means "I make known," "I report." Some say it also means "I experience." But they praise the former because it is a word of reporting. "Having reported, it should be laid aside" is said for the purpose of freeing from a minor offense. But some say, "It is also for the purpose of avoiding the breaking of the night for one who wishes to make the dawn rise again by undertaking the same practice." Since it is said, "monks of the same class dwell," it should be understood that it is permissible to perform the practice outside, without undertaking it in a place where monks of a different class dwell. "Having passed two clod-throws" is said for the purpose of avoiding the proximity of hearing the sounds of chanting, etc., of monks in the monastery. "Having turned aside from the main road" is said for the purpose of avoiding the proximity of monks traveling on the road. "By a thicket," etc., is for the purpose of avoiding the proximity of seeing.