English
However, they say, "If one first places fire and, without removing it, says 'permissible,' then it is proper." This is the method for the rest as well. "In the same way" means having said "permissible." However, the hooves of horses, buffaloes, pigs, deer, and cattle are very sharp, therefore, it should not be done with them; what is done is as if not done, thus it says, "excluding the hooves of cows, buffaloes, etc." But elephant's nails are not hooves, therefore, it is permissible with them. "Of animals" means of lions, tigers, leopards, monkeys, and birds. Their nails are indeed sharp, therefore, it should be done with them. "Even with one cut and brought" means with those with which it is permissible to do, there Regarding what is to be done by those not yet arisen, here it shows there is nothing to be said. By "just as stated in the Sutta," by showing cutting or piercing, it points to what was said: "by saying 'it is allowable'." And here, although by "it should be done by saying 'it is allowable'" and so on, the manner of doing what is allowable by the doer is shown, nevertheless, when the bhikkhu says "make it allowable," the unordained person, by saying "allowable," should do the fire-singeing etc. - this should be understood. As for not saying it, it was already said at first: "it should be made allowable again and then consumed." When one thing is made allowable, all is made allowable. Even if one thing is made allowable with the intention "I make it allowable," because of being bound together, all is made allowable. If one pierces wood, whether knowing or not knowing, whether one pierces or causes to pierce, it is allowable. The same method applies to piercing cooked rice. To pierce it is not allowable. The meaning is that creepers etc. are considered as containers. "It should be made allowable by having it broken" - this is said because the shell, separated from the seed, is considered a container. "Seedless" means young mango fruit etc. without seeds capable of generating sprouts. Therefore it is said: "That fruit which is young, is seedless." "Developed seed" refers to mango, jackfruit etc. which, having developed a seed, can be consumed after separating it. Therefore it is said: "The seed should be removed and then consumed." In that case, there is no need for making it allowable; the meaning is that they are allowable by themselves. The explanation of the training rule concerning living plants is finished. 2. The explanation of the training rule concerning one who speaks otherwise. "Whatever meaning" means any meaning such as "you have incurred an offense of wrong-doing". "Other than that" means a meaning other than the one asked about. "Of responding with one thing for another" means the word spoken by the Vinaya-holder for the purpose of inquiring about a fault, and concealing it with another word. For the word 'cara' also has the meaning of concealing, as verbs have many meanings. "Said" means said in the Pāli. aṃ. "He has incurred a remaining offense." Here, excluding a pārājika, the remaining offenses are called "remaining offenses," and he has incurred one. "Being questioned" means being asked, "Friend, have you incurred such and such an offense?" "With another statement" means with another statement like, "Who has incurred it? What has he incurred? In what has he incurred it? How has he incurred it? Whom do you speak of? What do you speak of?" "Another" refers to the questioner's statement, such as, "Have you incurred such and such an offense?" "He evades in various ways" means he evades in those various ways. What is meant? He (Pacittiya Commentary 94), seeing some transgression, and being questioned about the offense in the midst of the Sangha, "Friend, have you incurred an offense?", says, "Who has incurred it?" Then, when told, "You," he says, "What have I incurred?" Then, when told, "A pacittiya or a dukkata," he says, "In what have I incurred it?" Then, when told, "In such and such a matter," he asks, "How have I incurred it? What was I doing when I incurred it?" Then, when told, "You incurred it doing such and such," he says, "Whom do you speak of?" Then, when told, "We speak of you," he says, "What do you speak of?" It is said that he evades in many ways like this. The connection is: "But if a bhikkhu has incurred a remaining offense and does not wish to confess it, he harasses by remaining silent." "He harasses" means he harasses the Sangha by prolonged sitting and prolonged speaking, causing backaches and dry palates, etc. The meaning is that he causes them weariness. Weariness is indeed harassment. "Act of one who speaks otherwise" is a ñatti-dutiya kamma to be performed for the purpose of accusing a bhikkhu who speaks otherwise of speaking otherwise. The same method applies to "act of harassment." "When the Sangha has performed it" means when the Sangha has performed the ñatti-dutiya kamma for that act of speaking otherwise and that act of harassment. "Those who do so" means those who do that kind of thing, that is, those who speak otherwise and harass. "This is an anupaññatti here regarding 'one who harasses'" is not said here, but "offense of..." is indeed an offense, as stated in the commentary on the First Pārājika, regarding the training rule concerning speaking otherwise, and so on. This method applies to the training rules above. In a Dhamma-act, three Pācittiyas: In a Dhamma-act, there are three Pācittiyas due to the perception of a Dhamma-act, the perception of a doubtful Dhamma-act, and the perception of a non-Dhamma-act. In a non-Dhamma-act, three Dukkata: Here too, the same method applies. Not established: not established by the kammavācā, meaning not firmly fixed. Due to illness: due to an illness in the mouth by which one cannot speak. There will be quarrels, etc., in the Saṅgha: If spoken in the midst of the Saṅgha, due to that, there will be a quarrel, or a dispute, or a conflict, or a controversy, or a schism, or a division in the Saṅgha. With this intention, one does not speak. And here, by what is not Dhamma: by an unreal matter. "The origins, etc., are similar to taking what is not given," having thus generally extended the comparison, to show the distinction, it is said, "But this..." and so on. It may be an act of one who deals with another by deceit. It may be an act of non-doing, of one who harms by silence. The commentary on the Aññavādaka training rule is finished. 3. Commentary on the Ujjhāpanaka training rule By which words: "So-and-so does such-and-such out of partiality," by such words as these. Therefore, it is said, "Out of partiality," and so on. There, out of partiality: out of partiality, out of bias. This is a gender inversion, as in "teaches by letters," and so on. Does such-and-such: provides a choice dwelling or food, etc., for his favored associates. This is the meaning. Such as providing dwellings, etc.: Here, the word "etc." includes those who assign food, distribute gruel, distribute fruits, and so on. Since verbs have many meanings, the word "jhe" can also mean "to look," so it is said, "causing to look with contempt." Or it should be taken as meaning "to think," so it is said, "or causing to think badly." Speaking thus: speaking "So-and-so does such-and-such out of partiality," and so on. Said: said in the Pāḷi. "Khiy "yanake" (Pāci. Aṭṭha. 105) this is the supplementary rule here. "For one not appointed" means for one not appointed by the Sangha with a formal motion. The meaning is: for one on whom the Sangha has merely placed the burden, saying "this is your responsibility"; or for one who himself undertakes the burden for the comfortable living of the bhikkhus; or for one who performs such a task where two or three bhikkhus reside. "Of anyone" means of anyone, whether fully ordained or not fully ordained. Regarding "for one not fully ordained, whether appointed or not appointed" (Pāci. Aṭṭha. 106) here, although it is not proper to give the thirteen appointments to one not fully ordained, nevertheless, it refers to one who received an appointment while fully ordained and later remained in the state of not being fully ordained. It is with reference to such a person that "or for one appointed" is said. But for a clever novice on whom a burden has been placed merely by the Sangha or by an appointed bhikkhu, saying "you do this task," it is with reference to such a person that "or for one not appointed" is said. Since complaining and grumbling occur by way of false speech, therefore, for the first offender, there is no offense by this rule itself, but by false speech, there is indeed an offense, so it should be understood. The explanation of the rule concerning complaining is finished. 4. Explanation of the First Rule concerning Lodgings and Seats "A bed" means any bed among these four: a masāraka bed, a bundikābaddha bed, a kuḷīrapādaka bed, or an āhaccapādaka bed. "Or a chair" means the same principle applies here. "Or a cushion" means any cushion among these five cushions: a wool cushion, a cloth cushion, a bark cushion, a grass cushion, or a leaf cushion. Therefore, it is said "beds and so on." Here, by "by way of a bed summary," it rejects a chair summary. "With suitable hide" means with deer or goat hide. Here, among deer hides, only the hides of the eṇi deer, vāta deer, pasada deer, kuruṅga deer, migamātuka deer, and rohita deer are permissible. But for others— Monkey, and black lion, Sarabha, kadalī deer; And whatever wild animals there are, their hides are not permissible. (Mahāv. Therein, 'wild animals' means lions, tigers, bears, and hyenas. And not only these, but excluding those whose hides are permitted, all the rest, down to cows, buffaloes, hares, cats, and so forth, are to be understood as 'wild animals' in this context. Indeed, the hides of all these are not permitted. 'Tālīsa leaf' means a pure tamāla leaf; but if mixed with others, it is permitted.