English
Therefore it is said, "Suppavatti means well-conducted." "Arisen by speech is 'vācuggata'," it is said to be well-grasped by speech. Or else, "vācuggata" means arisen by speech, meaning it is continuously established there. "By suttas"— its explanation is "by the Pāḷi." And here, because it is said "sutta means the entire Vinaya Piṭaka," again "by suttas" the Pāḷi words of Sutta and Abhidhamma that convey its meaning are intended. "By secondary explanations"— its explanation is "from questioning and from commentaries." For, following the Pāḷi, because the meaning is expressed and revealed, "anubyañjana" is called questioning and commentary. And here, because commentary is taken separately, "paripucchā" is said to be the tradition of the elders. Or else, "paripucchā" is hearing the meaning of the Pāḷi from a teacher. "Aṭṭhakathā" is a decision outside the Pāḷi. Both of these, following the Pāḷi, because they express the meaning, are called "anubyañjana." "In Vinaya" means in Vinaya conduct. Therefore it will be said, "not abandoning the Vinaya, not transgressing it," and so on. There, "establishment" occurs by not intentionally committing an offense, and so on. Thus it is said, "established by shamefulness." By this, it is said that he is shameful. When speaking of the characteristic of a Vinaya-holder, "What is the use of this shamefulness?" it is said, "for the shameless one..." and so on. There, "even though learned"— by this, it shows the possession of the first characteristic. "Due to being attached to gain"— by this, it shows that in the absence of being established in the Vinaya, the connection with the first characteristic is not effective, but rather, it is ineffective and indeed harmful. This is a designation for the quarrel that arises in the prior part of the schism of the Sangha: "saṅgharājī." "One who is scrupulous" means generating scruple even in the smallest faults, by way of seeing danger. "Not causing the text to contradict" means not making the Pāḷi otherwise. "Not transgressing." not transgressing. "Vitthunati" means not seeing the meaning, he concludes, or he expands. "Vipphandati" means he trembles. "Santiṭṭhituṃ na sakkoti" means he cannot establish himself in one meaning. Therefore, it is said, "Whatever is said by another, that he assents to." "Chaḍḍetvā paravādaṃ gaṇhāti" means abandoning his own view, he accepts another's view, as when a proponent of another view says, "In sugarcane, the dregs last a lifetime, the juice for seven days, and there is no sugarcane distinct from both of these, therefore sugarcane is permissible even out of season," he accepts that too. "Ekekalomaṃ" is said with reference to gray hair. "Yamhi" means in which person. "Parikkhayaṃ pariyādānaṃ" are one in meaning. "Ācariyaparamparā" means the tradition of the teachers' decisions. Therefore, it will be said, "Abandoning one's own opinion...pe... it is proper to know as the teacher and the teacher's teacher speak the Pāli and the inquiry." For there is no purpose in knowing the tradition merely by the names of the teachers. "Pubbāparānusandhito" means from knowing the connection of meaning between the former statement and the latter statement. "Atthato" means from the meaning of the word, the collective meaning, the intended meaning, and so on. "Kāraṇato" means from the reason for that meaning. "Ācariyaparamparaṃ" is a synonym for "theravādaṅgaṃ," meaning the tradition of the elders. "Dve tayo parivaṭṭā" means two or three traditions. And by these three characteristics: here, by the first characteristic, the thorough learning of the Vinaya is stated; by the second, its firm establishment through shame and steadfastness; by the third, the ability to decide even matters not explicitly found in the Pāli and commentaries, according to the method given by the teachers in conformity with them. "Otiṇṇe vatthusmiṃ" means when a matter of transgression, by way of accusation, has arisen in the midst of the Saṅgha. "Codakena ca cuditakena ca vutte vattabbeti" means when what is to be said has been said by the accuser and the accused regarding such a matter that has arisen, the accuser saying "seen, heard," etc., and the accused saying "it is," etc. "Vatthu oloketabbaṃ" means the matter should be examined. Of each training rule, The basis should be examined. ‘With grass or with leaves… (etc.)… Whoever should come, An offense of wrong-doing’ – This is laid down In the basis of the Nissaggiya training rule Concerning requesting from an unknown person (Pārā. 517). Since grave offenses And offenses of wrong speech Are not in the matrix, It is said: ‘One of the five offenses’. ‘Triple wrong-doing’ Refers to the triple wrong-doing That comes with: ‘Perceiving an unordained person as ordained, One complains or grumbles, An offense of wrong-doing’ (Pāci. 106). ‘Or any other offense’ Refers to the double wrong-doing That comes with: ‘Perceiving the right time as the wrong time, An offense of wrong-doing; Being doubtful about the right time, An offense of wrong-doing’ (Pāci. 250). Here, ‘intermediate offense’ Is an offense stated intermittently, From the cause Up to the conclusion of the disciplined matter, In the transgression of a basis Other than the transgression of the basis That comes in each training rule. But here, Because ‘examines the basis’ Is taken separately, The remainder is taken As an intermediate offense. ‘He picks up a burning brand’ – This also comes In the training rule concerning extinguishing (Pāci. 350). There, it means: He picks up a burning brand That has fallen out From a fire-pot or similar, While it is still unextinguished, And puts it back in its place. But for one who extinguishes it, It is a pācittiya offense. Here, ‘no offense’ Also includes the no-offense Stated intermittently, Like: ‘No offense, monks, For one with psychic power In the sphere of psychic power’. ‘Among the training rules’ Means including the disciplined matter, In each and every training rule. ‘A pārājika offense’ Should not be spoken – This is said with reference to Theft and similar offenses That are difficult to determine, Even when the offender, Standing in the Dhamma of shame, Reveals the truth. But what is known In sexual intercourse and so on, That should certainly be spoken. Therefore, it is said: ‘For it is a transgression Of the rule of sexual intercourse’ And so on. But for one who, shamelessly, Does not give a confession And causes confusion, His offense, Even a gross one, Cannot be determined. As long as he does not reveal the truth… as long as the stain of offenses does not disappear from the Saṅgha, so long will he be as if not existing. "Subtle" is said because of the swift change of the mind, whose nature is difficult for oneself to discern, due to its rapid change. Or, "subtle" is subtle due to the subtlety of the mind's change. Therefore it is said, "light-minded," meaning, light like the mind. Or, "light-minded" means the mind is light, swift-changing, for these. "These" refers to those transgressions. "Having that as its basis" means those transgressions of taking what is not given, of not being zealous, of quarreling, have that as their basis, their foundation, their cause. All that the teacher says, such as "do that," is said with reference to the conscientious, the scrupulous, and the remorseful. Also by one who reveals the truth and seeks only purity. "You are defeated" should not be said, it is said because of the suspicion even of a state of non-offense. Therefore it is said, "the shadow of defeat." In the Sāratthadīpanī it is said, " 'Having purified the virtues' means not paying attention to the remorse that has arisen concerning some matter, but purifying the remaining virtues." But in the Vimativinodanī it is said, " 'Having purified the virtues' means in the transgression where there is suspicion of defeat, taking the side of non-defeat there, and purifying the virtues by way of purifying the offenses that lead to emergence from teaching." Because of its clarity and ease of practice, it is said, "first attend to the thirty-two parts," or by way of indication. If one has gained familiarity with another meditation object, that same one should be attended to. Or, whatever is agreeable may be attended to. "He joins the meditation object" means he joins it for a long time as an object with the mind, without showing any break in between. "The formations become manifest and appear" means if he is a practitioner of insight meditation, the formations become manifest and appear to him. If he has committed a defeating transgression, even if he does not wish to remember it, it appears to him again and again by way of the basis of remorse, that mind He does not find one-pointedness. Therefore it is said, “He does not apply himself to the meditation subject,” and so on. “He does not apply himself to the meditation subject” means that even for one with pure virtue, whose mind is full of agitation and so on, the mind does not become concentrated. That should not be taken here as the root of a pārājika offense. It is with reference to the non-concentration of the mind here, due to remorse rooted in having committed evil, that it is said, “He does not apply himself to the meditation subject,” and so on. Therefore it is said, “By the fire of remorse,” and so on. “By oneself” (attanā) means that the person, with the mind as the instrument, knows as the doer; or the instrumental case is used in the sense of the nominative, meaning the self itself knows. “And other deities know” means that deities other than the guardian deities, who know the minds of others, know. In this regard, there is a matter that should be considered by the wise. How so? Now, some Vinaya masters, when a case arises concerning the first pārājika offense, and the accused bhikkhu is questioned by a woman or a man, a layperson or a renunciant, and does not admit the offense,