English
By this, "If he goes away before dawn for some reason," it is shown that when a report has been made, there is no fault of going among a deficient group, nor a fault of absence, even if all the monks have gone to the monastery, because the co-residence has been reported. Therefore, it is said, "And this..." etc. "It is not permissible to perform rehabilitation" means that even if it is done, it is as if it were not done. The explanation of the Discourse on Semen Emission is concluded. Explanation of the Discourse on Concealed Probation 102. "Of one who is pure" means one who has not incurred a Sanghādisesa with monks of the same class, or one who has risen from it. "In another" means in another rising from an offense, apart from rising from an offense by way of pure probation. In the Pāli, "The monk Udāyi was put back by the Sangha for an intermediate offense... (etc.) ... root-relegation" - this should be construed by changing it to the instrumental case, as "he was put back by root-relegation." Or it is permissible to construe it in the nominative case with the subsequent phrase, "Root-relegation is agreeable to the Sangha." Here, in "Having put back the monk Udāyi for an intermediate offense... (etc.) ... by root-relegation," a... The proposal is: having pulled back the monk Udāyi to the root (of the offense) on account of an intermediate offense, and having drawn him out on the root day, give him a combined probation for that intermediate offense. Having made it manifest, he should be dismissed. This means, having made his incurable nature manifest to the Sangha by that (act), he should be dismissed by separating him from the group of the conscientious. A hundred offenses: a hundred offenses committed in one day by way of bodily contact and so on. Ten hundred: a thousand offenses. It should be construed as: having concealed for a hundred nights. At the end of all probation formal acts: this refers to the end of the formal acts for all these probations: the two pure probations and the three combined probations shown below. In the former manner: in the manner stated for concealed probation. Even from the precincts of the monastery: even from the precincts of the monastery of monks in an outer village. "Two clod-throws should be exceeded" this is said to mean exceeding the hearing-precinct of the monks. "Of the village" is not said. This means it is not said that it is permissible to leave the precincts of the village. Therefore, it indicates that even those standing within the village precincts, but having exceeded the seeing and hearing precincts there, monks and nuns do not break her night. In the manner stated for monks who have not laid down their practice: this is said with reference to the breaking of the night by entering the boundary of the precincts. In that village: in the village where the nuns reside. Having shown herself: having shown herself so that she can be informed. "Should be given after being authorized" by this, it is shown that even with an authorized co-residence, there is no breaking of the night. For one pulled back to the root: this means, for one pulled back to the root who has again undergone probation. For the three: for the root offense and for the two intermediate offenses. 108. If concealed: this is said with reference to an offense committed by one who has laid down his practice. In the Pāli, in the section on intermediate offenses in the case of five days of concealment, "And thus, monks, six nights of penance should be given" this refers to the formal acts of pulling back to the root. It is not said to be given in that way. But it is said with reference to the giving of mānatta for a third intermediate offense, which is unconfessed, that arose during the period of undergoing mānatta, for one who, having been sent back to the beginning, has undergone five days of probation and requested it. And when mānatta is given in this way, with one six-night period, the mānatta for all four offenses, together with the three offenses for which mānatta was previously given, is indeed completed. And in this manner, the procedure for an intermediate offense that arises during the period of eligibility for rehabilitation, and for intermediate offenses in the case of a fortnight-long concealment, should be understood. The statement "five in terms of one-day concealment and so on" is made by taking each of the four, namely, one-day concealment and so on, as individual instances of giving probation, giving mānatta, and rehabilitation. And the statement "four in terms of intermediate offenses" is made by considering the giving of mānatta and rehabilitation as a single unit in each instance of being sent back to the beginning. The explanation of probation for concealed offenses is finished. Explanation of combined probation 125. "Because there is a concealed intermediate offense" this is the reason for giving combined probation, but not for the invalidation of the days of probation already undergone, because their invalidation can occur even when a sending back to the beginning is made for an unconcealed intermediate offense. Therefore, after "all days of mānatta undergone and days of probation undergone become invalidated," the phrase "and combined probation should be given to him" should be connected here. Therefore, it is said "for that very reason," and so on. The explanation of combined probation is finished. Explanation of combined probation by value 134. With "and based on one offense," it shows the method of "one offense concealed for one day, one offense concealed for two days," and so on. To show the state of being unconcealed: to show the state of being unconcealed by the statement that even an offense concealed through ignorance, etc., is eligible for mānatta. For it is said: "For one month, friend, a bhikkhu is eligible for mānatta" (Cūḷava. 153). Here, for one month concealed through ignorance, the period... he is not worthy of residence, but only worthy of the mānatta penance because his offense is not concealed— this is the intention. In Pāli, makkhadhammo means the desire to crush. And because this is a collection of all the decisions regarding saṅghādisesa offenses, such as the granting of parivāsa, it is called the Samuccayakkhandhaka— this should be understood. The description of the story of the parivāsa for the sum of offenses is finished. The method of description of the Samuccayakkhandhaka is finished. 4. The Samathakkhandhaka Description of the story of the Sativinaya and so on 195. In the Samathakkhandhaka, the vinaya to be given by relying on the extensive mindfulness of an Arahant, which is a means of settling unsuitable actions like accusation, is the sativinaya (mindfulness-vinaya). 196. Cittavipariyāsakato means one whose mind is deranged. In "they accuse the monk Gagga...etc.", this is the derangement of a mad person, an act committed by him. That very act, done with a deranged mind, is cittavipariyāsakata (done with a deranged mind). Therefore, the meaning should be understood as: "they accuse the monk Gagga for an offense committed by that mad person, with a deranged mind, an improper act." The vinaya to be given to one who was first deluded and later attained a state of non-delusion is the amūḷhavinaya (non-delusion-vinaya). 202. To show that this word, yebhuyyasikā, is an ika-suffix ending with the addition of the letter 's' in the sense of "an action that brings about the majority of those who speak according to the Dhamma," he says "yassā" and so on. There, "yassā kiriyāya" means by the action of causing the drawing of lots by means of a secret or open ballot, etc. The meaning of the word yebhuyyasikā should be taken as: "a pacification action that relies on the majority." For in this way, this is called a settlement of a dispute. For when the majority of those who speak according to the Dhamma is established by the drawing of lots as stated, then the dispute is settled by relying on that majority, and not merely by an action that establishes the greater number of those who speak according to the Dhamma. 207. "The rest here is just as stated in the tajjanīya and so on" —by this, it is to be understood that this tassapāpiyasikā kamma (act of declaring one a confirmed wrongdoer) is to be performed for one who is afflicted with faults like impurity, and who does not abide by the decision of the Saṅgha, just like the seven acts such as the tajjanīya. shows one act of suppression. When this act of suppression is done, that person, saying "I am pure," for the purpose of proving his purity, to enter the midst of the Saṅgha, the Saṅgha cannot give a decision concerning him, and merely by the performance of that act, that dispute is settled. But how does this act subside? Some here say, "He who is thus suppressed remains suppressed; he does not obtain rehabilitation. Therefore, rehabilitation is not mentioned in the Pāḷi." Others, however, say, "Since proper conduct is mentioned in the Pāḷi with 'one should not give higher ordination,' etc., even though rehabilitation for one who has conducted himself properly and entered the state of shame is not explicitly stated, by analogy, as in the case of Tajjaniya and others, a formal act should be formulated and rehabilitation should indeed be performed." This is appropriate. Therefore, in the commentary, it will be said: "If he is virtuous, having fulfilled his duties, he will obtain subsidence. If not, he will remain thus destroyed." And "Tassapāpiyasikākamma" is an unelided compound. Therefore, it is said, "This indeed," and so on. The explanation of Sativinaya and so forth is concluded. Explanation of the Discourse on Disputes 215. By the meaning of changing from its proper form, the mind ripens into suffering, thus it is said: "The term 'mental suffering' and so on." "Upavadana" means accusation. "Tattheva" (therein) means in the re-accusation.