English
Description of the Chapter on Acts of Declaration 496. Even if a novice now, and so on: even speaking ill of the Buddhas and others, or presenting what is not permissible as permissible, also falls under wrong view. Therefore, it will be said, "He should be made to abandon that view." The same method applies to bhikkhus. One of wrong view: one who understands the intention of the Buddha's words in a distorted way, and he is also called one endowed with an extreme view. Some, however, say, "one endowed with one of the views of eternalism or annihilationism." That is not appropriate, because the grasping of eternalism or annihilationism is stated in the Commentary below (Mahāva. Aṭṭha. 108) as a reason for the expulsion of novices, and here, only the act of punishment and expulsion is intended. It should be given to him also: without questioning, even if there is a state of being a fool, etc. Even without taking a pledge, Even without imposing an offense, Even for a declared offense, It must be given to one who does not desist from reviling, etc. But it should not be given to one who desists and asks for forgiveness. Giving the Brahma-punishment Is the giving of a harsh punishment, a severe punishment. For when a Tajjaniya-kamma, etc., has been performed, There is no prohibition against giving advice and instruction. But when that Brahma-punishment has been given, It is not proper to do even what is prohibited With those who have undergone Tajjaniya-kamma, etc., Because even mere conversation and discourse, etc., Are prohibited by the negative particle "not to be spoken to," etc. Seeing him, monks do not even turn their necks to look, For that punishment was allowed precisely For the purpose of making him thus avoided and humbled. Therefore, even Elder Channa, Though he had undergone the Ukkhepaniya-kamma, etc., And was not afraid, Fainted and fell when the Brahma-punishment was given, Saying, "I am completely avoided by the Saṅgha." But whoever, knowing, associates with one Who has undergone the Brahma-punishment And lives without avoiding him, For him it is to be understood as a dukkaṭa offense; Otherwise, the provision for the Brahma-punishment Would become meaningless. "With him" means with one who has undergone the Brahma-punishment. Just as with those who have undergone Tajjaniya-kamma, etc., So too, even more, One who seeks to please the Saṅgha Should behave properly. And that has been shown in its form By "gentle and humble in conduct," etc. Therefore it is said, "For one who behaves properly and asks for forgiveness, The Brahma-punishment should be revoked." The connection is: That which was allowed by the Blessed One As the "not-to-be-revered" action. Having shown the manner in which it was generally allowed, "To perform a disciplinary act on that monk," It should be understood that the Pāli passage Beginning "atha kho" (now then) is cited To show the manner in which it was specifically allowed. "This is the place for the Apalokana-kamma" Means it is the place for the general occurrence of the Apalokana-kamma. Even though it does not exist apart from the specific, It is spoken of as if dependent on the specific To show its non-occurrence elsewhere. By "the action itself is the characteristic," For all Apalokana-kammas remaining After those taken by way of Osāraṇā, etc. Because it is taken in the sense of a common characteristic, "action itself is its characteristic" thus it shows the definition of "action-characteristic." And this is the place of completion for the remaining actions mentioned, just as the aggregates, elements, and sense-bases of formations are for the remaining aggregates, elements, and sense-bases mentioned. Therefore, it will say: "This, moreover, is a determination of the characteristic of action even outside the Pāli text," and so on. (Pari. Attha. 495-496) Just as here, so too, it should be understood that the characteristic of action is stated above in relation to declaration-actions (ñattikamma) and so forth. "Its performance" means the rule for performing the action of non-veneration. By "He should not be venerated," it should be understood that it shows that there is an offense of wrong-doing for one who venerates. Indeed, just like trampling a resolution made by the Sangha, for one who disrespectfully transgresses a Sangha resolution, there is certainly an offense. "Indeed, this is obtained even for the Bhikkhu Sangha" Because it is taken merely as an indication of the action of non-veneration, the characteristic of action is indeed obtained even for the Bhikkhu Sangha. The place for distributing tickets is called the ticket-hall. The places for distributing gruel and meals are called the gruel-hall and meal-hall. Indeed, in these places, the entire Sangha is assembled as if for the Uposatha, and the action is not a factional action. Nor do they later complain, saying, "We did not know this." However, if done in a broken boundary, they do complain. Indeed, for those who announce the giving of Sangha requisites like unsewn robes, it must be done in the vicinity of the boundary only after obtaining the consent of all. But if a disagreeable person hinders a lawful announcement, it is permissible to do it by making him go outside the vicinity of the boundary by some means, or by entering a broken boundary. Referring to which it generally states, "He performs an announcement-action," to show that announcement-action in its specific form, it says, "an unsewn robe," and so on. If a robe must be given only after announcement, then what is the purpose of the resolution for a small dispenser? It says, "But by a small dispenser," and so on. "A nāḷi or half a nāḷi," meaning for what must be given daily after announcement... a measure of seeing. By that, only the amount for sustenance should be requested, not more, it shows. "On one day only," and so forth, shows the portion to be given on one day for ten or twenty days. By that, it shows that it is not proper to request "for as long as I live" or "until the illness subsides." "Debt encumbrance" means it is proper to give a debt item. And that, for one encumbered by creditors, who is modest and scrupulous, and helpful to the Dispensation, a suitable amount of proper requisites should be determined, requested, and given, but not a thousand or a hundred thousand, a large debt. For such a one, all bhikkhus should seek out and give to such a bhikkhu by means of alms-round practice. "From what is set aside" means from the property placed by the kappiyakārakas for the maintenance of the cetiya, to be used with interest. "Even by the Saṅgha" means not only from what arises there, but also from the property given to the Saṅgha by the donors of requisites for the four requisites. "It is not proper to make a Saṅgha meal" means the intention is that it is not proper to have it made like a Saṅgha meal made even by those giving great donations. Because it is said, "I desire to use it as I please," a little or a lot sufficient for one's own use should be taken, but more cannot be taken. "On Uposatha day" is merely an example; whatever day it is done, it is well done. The one doing it should make an agreement thus: "Whatever belongs to the Saṅgha within the boundary of this monastery... I desire to use it as I please." And the special point here is the statement by two or three: "The venerable ones desire it." "Even for them" means for the trees. "That is the same agreement" means a separate agreement should not be made. "For them" means for the trees. "The Saṅgha is the owner" is the connection. "In the former monastery" means in the monastery where an agreement was made for use as one pleases. "Making and maintaining cloisters" refers to a place where fruits and trees would be destroyed if not protected. It is said, that the Sangha's agreement does not apply there. But those trees planted from seeds and cared for from the start, they too, giving a tenth part, should be enjoyed by those who planted them. "By those" means by those who cared for them. "There" means in that monastery. "At the root" means in the beginning, in the past. "Long-term agreement" means an agreement for enjoyment at will, for an unlimited period. "Without remorse" means without feeling remorse, thinking "this is not divided." "It is merely a complaint" means by that complaint, there is no fault for those who eat much, because they have taken only their own measure of consumption; even if they complain, they should take what is sufficient for themselves and eat it. "Take it" should not be said, because if it is said, they might think it was given by that very monk, and relying on that, wrong livelihood could arise, it is said. Therefore it is said, "having gone around," etc. "Half share" means half of what is due to one monk. And by the giver, saying "the Sangha has permitted to give this much," thus freeing oneself, it should be given in such a way that they become confident in the Sangha. "Without expecting anything in return" means that even to authorized persons like the sick, travelers, and rulers, one's own property should be given without expecting anything in return. But to unauthorized persons, it is not proper to give even without expecting anything in return. It should be caused to be given as Sangha property as stated. Even their own property, if the donors etc. take it themselves out of familiarity, they should not be prevented; one should remain silent, thinking "it is permissible." "It was said before" means the reason for silence, "for being angry, he might even cut down trees," etc., was said before. Even if no harm is done by them, it is proper to remain silent out of compassion, but "take it" etc. should not be said. Because they are heavy goods... etc. ...should not be given, means that because living trees are like monastery grounds, and timber is not included in house materials, it is said that it is not proper to give,