English
"Alābhā" means all those desirable gains, both in this life and the next, which are the benefits of paying close attention when the Pātimokkha is recited to others, are losses for you. "Dulladdhaṃ" means even human existence, obtained through special merit, is ill-gotten. "Sādhukaṃ" means well. "Aṭṭhiṃ katvā" means having made it a matter of concern, or having become concerned. "Ñattidutiyena kammena" means by the formal act of bewilderment, which is a declaration followed by a motion, as stated in the section on terms, beginning with "May the Saṅgha, Venerable Sir, listen to me." "Adhammakamme" here refers to the act of bewilderment. The description of the Rule on Bewildering is finished. 4. The Description of the Rule on Striking "Pahāraṃ dadeyya" means he should strike, even with a lotus leaf, with one of the offenses involving relinquishment connected to the body. Even if, when a blow is given in this way, a hand or a foot or the head is broken, or one dies, it is still an offense of expiation. Therefore, it is said, "with the intention to strike," and so on. "Anupasampanne" means a layperson or a renunciant, a woman or a man, or even an animal. If, however, with a lustful mind, he strikes a woman, it is an offense entailing initial and subsequent meeting with the Saṅgha. "Kenaci viheṭhiyamānassa" means one who is being harassed by a human or an animal. "Mokkhādhippāyassa" means one who desires his own release from that. Even if, on the way, seeing a thief or an enemy intending to harass, he says, "Lay follower, stay here, do not come," and the person disregards the words and comes, and he strikes him with a club or a knife, saying, "Go away, fellow!" and that person dies from that blow, there is no offense. The same method applies to wild animals. The description of the Rule on Striking is finished. 5. The Description of the Rule on Striking with the Palm of the Hand Talasatta They say "talasattika" is just "tala". Some say "sattika" means "able to strike" (Vajira. ṭī. Pācittiya 456). "Uccāreyya" means "should lift up". If given without the intention to strike, it's a dukkata. If struck with the intention to strike, it's a pācittiya by the previous rule. If merely lifted with the intention to lift, it's a pācittiya by this rule. But if a blow is given having transgressed this, therefore it's a dukkata. Here, however, they say, "Even if one lifts it up angrily, having seen animals defiling things, the intention is only for release (from the defilement)" (Sārattha. ṭī. Pācittiya 3.471). The explanation of the Talasattika rule is finished. 6. Explanation of the Amūlaka rule. The sixth rule is quite clear. The explanation of the Amūlaka rule is finished. 7. Explanation of the Sañcicca rule. "Kukkuccaṃ uppādentassa" (Vajira. ṭī. Pācittiya 468) means "causing doubt". Whether the other person generates remorse or not, that is of no consequence. "Maññeti" means "I suppose". By the word "etc.", phrases like "I suppose you ate at the wrong time, I suppose you drank intoxicants, I suppose you sat in private with a woman" (Pāci. 466) are included. "Anupasampanne" means "novices". The explanation of the Sañcicca rule is finished. 8. Explanation of the Upassuti rule. "Suyyati" means "suti" (hearing), "saddo" (sound). "Upassuti" means "near the hearing" (sutiyā samīpaṃ), so it says "near the hearing", meaning "near the sound". Where one can stand and hear a sound, standing there is called "standing near the sound", so it says "where one stands", etc. Or, "upassuti" is a place where one approaches and hears. The meaning here should be understood as: "the place which, having approached, one can hear the sound of those speaking." "Turitagamanepi" means "even in swift going," i.e., even in going quickly for one following behind to hear the sound of those going ahead. "Ohīyamānepi" means "even in lagging behind," i.e., even in lagging behind for one going ahead to hear the words of those following behind. "Vūpasamissāmi" means "I will go to peace." , I will not quarrel. I will free myself. By telling my blamelessness, I will free myself. It might be an action, because it arises from going out of a desire to hear sometimes. It might be an inaction, because it arises from not letting know those who come to the standing place and consult sometimes. The description of the training rule on eavesdropping is finished. 9. The description of the training rule on obstructing a formal act "Dhammikānaṃ" means "righteous," because there is Dhamma in them, since they are done according to the Dhamma, the Vinaya, and the Teacher's Dispensation. "Kammānaṃ" means "of the formal acts," of the four formal acts of the Sangha. Therefore, it says, "dhammena," and so on. Therein, "dhammena" means "by a true matter." "Vinayena" means "by admonition and by reminding." "Satthusāsanena" means "by the completeness of the motion and by the completeness of the announcement." "Samaggassa saṅghassa" means "of the Sangha united in body and mind," because it must be done after purifying the Sangha within the boundary and bringing the consent of those whose consent is required. "Taṃ taṃ vatthu" means "that particular matter," such as speaking ill, and so on. "Osāraṇaṃ" means "bringing in," because they bring into the midst of the Sangha by it. "Nissāraṇaṃ" means "expelling," because they expel from the Sangha by it. "Bhaṇḍukammaṃ" means "shaving the head," the meaning is "asking for hair cutting." "Kammalakkhaṇaṃ" means "the characteristic is the formal act itself." It does not obtain another name by being a formal act, like bringing in and so on, but is characterized by being a formal act itself. This is said in "Osāraṇaṃ nissāraṇaṃ" (Pari. Aṭṭha. 495-496) due to the close connection of the words. However, expulsion comes first, then bringing in, as it says, "tattha kaṇṭakasāmaṇerassa," and so on. "Nissāraṇā viya kaṇṭakasāmaṇerassa nāsanā" means "expulsion is like the destruction of the novice Kaṇṭaka." Just as the disciplinary act of destroying the novice Kaṇṭaka is expulsion, so too for another novice who speaks ill of the Buddha, Dhamma, or Sangha, or declares what is not allowable to be allowable, or is endowed with an extreme wrong view— "Venerable Sir, the Sangha, I ask: 'This novice, so-and-so by name, is a defamer of the Buddha, or the Dhamma, or the Sangha, and holds wrong views. Is it agreeable to the Sangha that he be expelled, so that he does not obtain the two or three nights' co-residence with bhikkhus that other novices obtain?' A second time... (and so on)... a third time, venerable sirs, I ask the Sangha: 'This novice, so-and-so by name... (and so on)... is it agreeable to the Sangha?' "Go, you wretch, perish!" The meaning is: expulsion is to be done, removal. Seeing such a one behaving properly, re-admission is restoration. Seeing such a one at a later time, apologizing, saying: "Venerable sirs, I acted thus out of foolishness, ignorance, and lack of discernment. I beg the Sangha's forgiveness," and having him request it up to three times – "Venerable sirs, I ask the Sangha: 'This novice, so-and-so by name, was a defamer of the Buddha, or the Dhamma, or the Sangha, and held wrong views, and was expelled so that he would not obtain the two or three nights' co-residence with bhikkhus that other novices obtain. Now he is gentle, of humble conduct, has entered the path of shame, is established in moral shame and dread, has undergone the penalty, and confesses his transgression. Is it agreeable to the Sangha that this novice be granted physical association and harmony as before?'" A second time... (and so on)... a third time, venerable sirs, I ask the Sangha... (and so on)... 'is it agreeable to the Sangha?' The meaning is: re-admission is restoration. "Asking for hair-cutting" means gathering the bhikkhus within the boundary, bringing the ordination candidate there, and saying: "Venerable sirs, I ask the Sangha for the tonsure of this boy" three times, or two times, or once. Here, it is also permissible to say: "We ask for the tonsure of this boy," or "We ask for the making of this one into a recluse," or "We ask for the ordination of this one," or "This one wishes to become a recluse," or "This one wishes to be ordained." "Mukharassa" means "harsh by mouth." That which is av... The connection is: "Andiyakamma is permitted." Regarding "uncovering the thigh and showing it," etc., these are the matters: "At that time, the group of six monks splashed the nuns with muddy water, thinking, 'Perhaps they will become infatuated with us.' They uncovered their bodies and showed them to the nuns. They uncovered their thighs and showed them to the nuns. They uncovered their genitals and showed them to the nuns. They embraced the nuns. They engaged in sexual intercourse with the nuns, thinking, 'Perhaps they will become infatuated with us.'" (Cūḷava. 411) In these matters. Regarding "worn-out robes," etc.: worn-out robes, old robes, lost robes, robes for the sick, for the learned, for those bearing the burden of the Sangha, for those who have overcome difficulties, etc. Regarding "robes, etc.": robes, medicines, lodgings, etc. Regarding "things to be consumed": things to be consumed, roots, bark, leaves, sprouts, flowers, fruits, etc. Regarding "things to be removed": things to be removed, trees that provide shade, trees that provide fruit, etc., to be carried for the purpose of making a dwelling, etc. Regarding "those who make such a righteous agreement": those who make such a righteous agreement, or any other righteous agreement, such as maintaining a dwelling, etc., from what is given for robes and almsfood. "The Sutta does not come": The mātikā (summary) does not come. "No Suttavibhaṅga": The Vinaya is also not well-mastered. "He obstructs the meaning by the shadow of the letter" (Cūḷava. Aṭṭha. 233): He takes only the letter and rejects the meaning. When Vinaya-holding monks impose an offense