English
He does not obtain a lodging, he does not obtain it for a year. The unerring practice is the uncorrupted practice. Even if he strives, knowing the state of not being an object, even not striving is included here. Without distinction, for those on probation, those expelled, in general. In places bound by five-colored coverings, in places covered with five kinds of coverings. Bound, means bound by the activity of rising, etc., it means oppressed. On a couch or on a chair, here the word ‘or’ is conjunctive. Thereby it is indicated that it is not proper to sit on long seats such as mats, leather pieces, etc. No offense of breaking the practice, this shows that there is no offense of breaking the practice for an elder, even if he knows. Having had the practice laid aside, this too is said with reference to probation, etc., not other acts. “He does not obtain a lodging due to being on the periphery of the bed. They say he cannot even give instructions, etc. According to the saying, ‘even to one fully ordained, even to one in good standing,’ it is proper to dwell with those not fully ordained. Of the same year, this indicates that if two lie down neither first nor last, both incur the offense of breaking the practice. Each one’s own junior, meaning junior to one on probation, etc. Having first taken probation in the midst of the Saṅgha and with the practice laid aside, it is proper to take it up again and lay it aside even with one person; but in the case of mānatta, it is proper to lay it aside. Some say they do not take it due to the fault of going in a deficient group. As it is proper to lay aside the initial practice with one person, so too it is proper to take it up, thus it is stated in the ancient commentary in the Vajirabuddhiṭīkā (Vajira. Ṭī. Cūḷavagga 76).” Here, the practice that came in the probation section of the Pāli (Cūḷava. 75) as “the ninety-four probation practices,” and in the Samantapāsādikā, having given a commentary on this much Pāli (Cūḷava. Aṭṭha. 75-84), it says, “the discourse on the probation practices is finished.” But in this Vinayasaṅgaha treatise (Vi. Saṅga. Aṭṭha. 248), it says, “not walking on the ground, walking…” After "I should walk," without taking "If, monks, a fourth probationary monk," and so on, but taking first the laid-down phrases like "Monks, a probationary monk should not accept," and so on, and having explained those phrases, the sequence was stated differently as "This is the probationary practice." That does not accord with the Pāli text and the commentary. But the teacher's intention might be this: "If, monks, a fourth probationary monk," and so on, are not to be undertaken by probationary monks, but rather this is a showing of what is to be done and not to be done by the monks performing the act; therefore it should not be included in the probationary practice. But "Monks, a probationary monk should not accept," and so on, are indeed the practices to be correctly observed by probationary monks; therefore only these should be included in the probationary practice. However, by us, following the sequence found in the Pāli, commentaries, and sub-commentaries, the meaning of the practices first laid down was shown first, and the meaning of the phrases laid down later was stated later, so it should be understood. Thus, in the Vinayālaṅkāra, which is an explanation of the Vinayasaṅgaha, the section called "Adornment of the Discourse on the Determination of Rising from Serious Offenses" is the thirty-second chapter. 33. Discourse on the Determination of Action and Non-Action 249. Having thus spoken the discourse on the determination of rising from serious offenses, now, in order to speak the discourse on the determination of action and non-action, he begins with "Here, regarding action and non-action..." There, that which is done by the united Sangha is kamma (action), the four kinds of Vinaya actions beginning with announcement. The same method applies to the other. The letter 'a' has the meaning of growth; an action that has not reached growth is akamma (non-action/incomplete action). Action and non-action is kammākamma, like "what is blameworthy and not blameworthy," and like "fruit and non-fruit." And there, kamma (action) means the two actions: announcement-action and motion-action. Akamma (non-action/incomplete action) means the two actions: motion-second action and motion-fourth action. Or alternatively, kamma (action) among these four is the light action. Akamma (non-action/incomplete action) is the heavy action. Here, regarding kammākamma, the determination... is to be known. There, "pana" is a particle in the sense of "but", meaning, "the other section of determining what is an act and what is not an act, apart from the section of determining how to rise from a serious offense, is to be known," or "is to be stated by me." In "Cattāri kammāni" (Four acts), "cattāri" (four) is an indication of limitation. It shows that there are only four Vinaya acts, no more and no less. "Kammāni" (acts) is an indication of the limited acts. "Apalokanakammaṃ" (act of declaration) and so on are the enumeration of the limited acts. There, "apalokīyate āyācīyate apalokanaṃ" means "declaration" (it is declared, it is requested). The prefix "apa" with the root "lok" is in the sense of "requesting"; the suffix "ya" is expressive of the state of being. An act to be done by way of declaration is an "apalokanakammaṃ," an act to be done with the consent of the Sangha after declaring to the Sangha within the boundary. "Ñāpanā" is "ñatti" (motion), meaning "making known to the Sangha." An act to be done by a motion is a "ñattikammaṃ" (motion-act), an act to be done by a pure motion without a proclamation. "Dutiyā" is that which completes two. "Ñatti dutiyā etassa kammassāti ñattidutiyaṃ" means "this act has a second motion." "Ñattidutiyañca taṃ kammañcāti ñattidutiyakammaṃ" means "that act is a motion-second act," an act to be done with one motion and one proclamation. "Catutthī" is that which completes four. "Ñatti catutthī etassa kammassāti ñatticatutthaṃ" means "this act has a fourth motion." "Ñatticatutthañca taṃ kammañcāti ñatticatutthakammaṃ" means "that act is a motion-fourth act," an act to be done with one motion and three proclamations. Therefore, it will be said, "Apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā" (The act of declaration is, having purified the Sangha within the boundary), and so on. Thus, having enumerated the four acts, in the Parivāra (Pari. 482 onwards), in the section on acts, in the same way, having asked the causes of failure of these four acts and answered them, it says, "Imāni cattāri kammāni katihākārehi vipajjanti? Pañcahākārehi vipajjantī"tiādimāha. (In how many ways do these four acts fail? They fail in five ways), and so on. There, "vatthuto" means "from the ground, which is the cause of the Vinaya act." "Ñattito anussāvanato" (from the motion, from the proclamation) – both are in the formal declaration itself. "Sīmato" (from the boundary) means "from the consecrated boundary, which is the place of performing the act." "Parisato" (from the assembly) means "from the Sangha of doers, who are entitled to the act and to the consent." These Indeed, these five are the causes of the failure of all disciplinary acts. Therefore, to elaborate on these causes of the failure of acts according to the Pāli method, it is said: "An act that should be done in the presence (of the Sangha) is done in its absence, an act with a flawed basis is an unrighteous act," and so on. Here, an act that should be done in the presence, an act that should be done by questioning, an act that should be done by admission—by not doing these three in that way; by performing a different act for one who is worthy of a different act among these thirteen acts: the Vinaya of mindfulness, the Vinaya of non-delusion, the Vinaya of the greater evil, the act of censure, the act of banishment, the act of expulsion, the act of reconciliation, the act of suspension, probation, restoration to the original state, penance, rehabilitation, and ordination; by performing these two: Uposatha and Pavāraṇā, on a different day; by performing the act of ordination for these thirteen individuals: a eunuch, one who has lived in theft, one who has gone over to the sect of heretics, one who has gone over to animals, a matricide, a parricide, an Arahant-slayer, one who has caused blood to flow, a schismatic, a defiler of bhikkhunis, one with both sexual characteristics, one under twenty years of age, and one who has previously committed a final offense—thus, these thirty-one acts are acts with a flawed basis, unrighteous acts. Five causes from the motion, five from the announcement—these ten are found within the kammavācā itself. Eleven causes from the boundary are found by way of the boundary's designation. Twelve causes from the assembly are found by way of the three Sanghas, each consisting of those worthy of the act, those with consent, and those present, in the four Sanghas designated as a four-member group, a five-member group, a ten-member group, and a twenty-member group. Having thus shown the causes of the failure of acts, it then states: "In an act to be done by a four-member group," and so on, to show the specific names of the bhikkhus assembled in the four-member Sangha and so forth. That is easily understood. 250. After that, to briefly show the places of the four acts, it states: "How many places does an act of announcement go to?" and so on. That too is easily understood. 251. Then, those same acts, when performed in those places, Wishing to explain in detail, he says, "This is the Pāli method. This is the discussion of determination from the beginning," and so on. There, in that discussion of determination, to the question, "Among the four acts, which is called the 'declaration act'?" he says, "It is called the 'declaration act'," and so on, to show it.