English
and bringing about its fall. This is pāṇātipāta, meaning the killing of a living being. In terms of meaning, it is the act of destroying the faculty of life in a living being, while perceiving it as a living being. It is the killer intention that arises in due course. Therefore, abstinence from taking life. It is called "veramaṇī" (abstinence) because it is the cause of enmity, as it removes or extracts the evil deeds like taking life, which are designated as enmity. Or, because one abstains by means of it, it should be said "viramatī", but by the rule of etymology, "veramaṇī" is used to mean the abstinence of undertaking. This method applies to the rest as well. Taking what is not given is "adinnādānaṃ", the intention to steal. "Abramhacariya" means ignoble conduct, the intention for sexual intercourse, which arises from improper conduct on the path. "Musā" means an unreal thing. Speaking of it, knowing it to be unreal, the intention to make it known as real, is "musāvāda" (false speech). "Surā" is liquor produced from flour, etc., and "meraya" is intoxicating drink of various kinds like flower-extracts, etc.; together they are "surāmeraya" (intoxicating drinks). That same (surāmeraya) is "majja" (intoxicant) because it causes intoxication, and "pamādaṭṭhāna" (cause of heedlessness) because it causes heedlessness. This is the designation for the intention by which one drinks it. From dawn until midday, this is called the time for food for the noble ones. Any other time is the wrong time. Here, "bhojana" (food) means all that is consumable for the time being, in the sense of being eaten. Its consumption here is intended as "bhojana" by the elision of the latter part of the compound. Consuming food at the wrong time is "vikālabhojana" (eating at the wrong time). Or, the meaning should be taken as "vikālabhojana" for consuming what is consumable for the time being at the wrong time. In essence, it is the intention to consume what is consumable for the time being at the wrong time. "Visūkadassana" is the sight that is contrary to the teaching, that is like a snare. It is the name for seeing and hearing dances, songs, etc., and all games like cock-fighting, gambling, etc. Here, by "dassana" (seeing), hearing is also included, because the five consciousnesses, by their nature of revealing their respective objects, are to be encompassed by the word "dassana". It should be understood that by the words "dance, song, and music" here, one's own dancing, singing, etc., are also included. "Mālā" (garland) means a flower, whether strung or unstrung, or even made of thread, etc., worn for adornment, is called a "mālā". "Gandha" (perfume) means anything else, apart from ointments like scented powders, etc., which is a scent... perfume. Ointment is a fragrant substance that is ground and taken to color the skin. Adornment is an ornament. Embellishment is the filling of a deficient place. Beautification is the delighting in fragrance or skin color, or the wearing of garlands and so on, to be applied in order. The cause of these adornments and so on is the intention to transgress. Ucca is a particle synonymous with the word ucca (high). A high couch is an armchair and so on that exceeds the measure. A great couch is one spread with inappropriate coverings and a canopy with blood-red color. Here, seats and couches are included by the words high couch and great couch, with the elision of the latter part of the compound. In "receiving gold and silver," the word silver includes all currency, such as wooden coins. It should be understood that pearls, gems, and so on, as well as grains, fields, and clothes, are also included here. By the word "receiving," causing to receive and delighting in receiving are also included. 149. The phrase "the taking of a dwelling ceases" indicates the cutting off of the rains-residence. It should be understood that even for those who are fully ordained, due to the loss of their refugee status and novice status through falling into a parajika offense, the taking of a dwelling ceases, and they do not receive the Sangha's gains. "The refuges were taken again in the former case" indicates the entering upon the rains-residence on that very day along with the taking of refuge. "In the latter case, the rains-residence" is merely a showing of the taking of the rains-residence gain. Even before or after that, a novice who has entered upon the rains-residence in the former case and whose morality is not impaired certainly receives the rains-residence and the seasonal robe that arises in the Sangha during the robe months. "If they were taken in the latter case" indicates the entering upon the rains-residence in the latter case and the cutting off of the rains-residence. For such a person, the gain of the seasonal robe is not due, therefore it is said, "the gain should be given after announcement." However, the gain of the rains-residence should be given if the donors, who are the owners of the dwelling, enter upon the rains-residence in the latter case for the protection of the dwelling, perform their duties, and reside in their own dwelling. they say, they speak, even without looking, it should be given. But what is said in the Sāratthadīpanī, “He will receive the rain-residence robe of the latter period, meaning, he will receive it because he has again entered the rains-residence in the latter period,” if that too is said based on this intention of the donors of the rain-residence robe, it is good. If it is said referring to a robe for the Sangha, or a timely robe, it should be understood as not fitting. Not knowing, meaning, not knowing “it is liquor” and drinking it, one does not incur the breaking of all precepts, such as abstinence from taking life, and the breaking of the refuges. But unwholesome action, and the breaking of the precept of abstinence from liquor, occurs, just as in wearing garlands and so forth, so it should be understood. The others, meaning, abstinence from untimely eating and so forth. For those too, for one who intentionally transgresses, that particular precept is broken. But for those who transgress unintentionally, they are not causes for breaking the precepts. Therefore, the word “broken” is used in “when these are broken.” He should be made to confess the offense, meaning, the intention is that “Venerable sir, an offense has come upon me,” and so forth, he should be made to confess in the midst of the Sangha, and the refuges and precepts should be given, because of their being a pārājika offense. Therefore, it is said, “He should be expelled by disrobing.” For this expulsion is what is intended here, it is said because the causes for disrobing, such as taking life, and speaking ill, fall together. But is not Kaṇṭakasāmaṇera also a wrong-doer? And for him, below, only the punishment of disciplinary action and expulsion was mentioned. But here, for a wrong-doer, disrobing is mentioned. What is the difference between these? Bearing this question in mind, he says, “For one who holds one of the eternalist or annihilationist views.” And here this is the intention: Whoever, holding firmly to any eternalist or annihilationist view conceived by heretics, such as “the self is the lord,” or “eternal, permanent,” or “the self will be annihilated, will perish,” and speaks accordingly, for him, that becomes a pārājika offense, and he should be expelled by disrobing. But whoever, not holding such a view, but being a follower of the teaching, merely misunderstanding the intention of the Buddha’s words, and speaking to monks Indeed, even when admonished, if he does not abandon (it) and continues to speak, that view of his is not a pārājika (defeat), but he should be destroyed by a thorn-destruction, so says the Vimativinodanī. In this place, in the Sāratthadīpanī, a detailed description starting from the ten precepts has come; that (description) has entirely ascended into the ancient commentary (book), therefore, we have not elaborated here. 150. "His own precinct" – this is said in the Gaṇṭhipadas with reference to a personal (dwelling). This is the intention of the Gaṇṭhipada authors: "a dwelling obtained by seniority" – by this is meant a Saṅgha-owned dwelling obtained by his seniority. And by "his own precinct" is meant his personal dwelling. This is our acceptance: "wherever he dwells" – by this is meant his regular dwelling, whether Saṅgha-owned or personal. And by "wherever he resorts" is meant the dwelling place of the teacher or preceptor which he regularly enters for attendance and so forth; that is said to be the entering place of the teachers and preceptors. Therefore, to show both, it says: "by both is meant his own precinct and a dwelling obtained by seniority." There, by "his own precinct" is shown the dwelling place of the teachers and preceptors, and by "a dwelling obtained by seniority" is shown his dwelling place. Therefore, both, whether Saṅgha-owned or personal, must be screened off. "Mukhadvārika" means to be eaten through the mouth-door. "Having performed a daṇḍakamma" means having imposed a daṇḍakamma. "Daṇḍa" is that by which they punish and discipline; that which is to be done is "kamma," thus "daṇḍakamma," such as screening off. "Perform a daṇḍakamma for him" means impose or command a daṇḍakamma for him. Or "daṇḍakamma" is an act of censure, therefore it means "censure him." This method applies everywhere in such places. And "the taking of a dwelling ceases" – by this it indicates that his seniority is cut off. If he is indeed full of faults... is, in the future, does not stand in restraint, "He should be expelled" - here, if, being told up to the third time, he does not desist, having informed the Saṅgha, he should be expelled. Even if asking for re-ordination, having informed, he should be ordained, they say. "He obtains the rains-residence for the latter part" - this means