English
…and a temporary wife.’” This is called a woman’s message. If the mother, father, brother, sister, and so on, of a mother-protected woman send a monk, “Go, Venerable sir, tell such-and-such a person, ‘Let her be such-and-such a person’s wife, bought with money… …and a temporary wife,’” this is also called a woman’s message. Similarly, the method should be applied to those protected by their father and so on. A man sends a monk, “Go, Venerable sir, tell such-and-such a mother-protected woman… …tell such-and-such a woman protected by a fine, ‘Let her indeed be such-and-such a person’s wife, bought with money… …and a temporary wife.’” This is called a man’s message. If the mother, father, brother, sister, and so on, of a man send a monk, “Go, Venerable sir, tell such-and-such a mother-protected woman… …tell such-and-such a woman protected by a fine, ‘Let her be such-and-such a person’s wife, bought with money… …and a temporary wife,’” this is also called a man’s message. It means an instruction. Regarding “having investigated,” having received the message in the manner described here, and having informed that woman or man, or their parents, brothers, sisters, and so on, who are not to be informed… "to make known" is the meaning. Where he is sent, having gone there, he makes it known to that woman or man. Whether that woman or man accepts it saying "good," or not, or remains silent out of shame, having come back again, the one who carries the message touches a grave connection with that woman or man. Thus, the three factors mentioned: "he receives, he investigates, he brings back" are fulfilled. With the fulfillment of these three factors, it is a Saṅghādisesa. From this, with any two factors, it is a serious offense (thullaccaya); with one, a minor offense (dukkaṭa). In the case of yakkhiṇīs, female ghosts, and hermaphrodites, even with all three factors, it is only a serious offense (thullaccaya); with one or two, a minor offense (dukkaṭa). The fifth rule of Sañcaritta (acting as a go-between). 24. Now, to make clear the rule concerning the building of a hut, the section beginning "materials requested" is commenced. Here is a brief explanation: "Give an axe, give a chisel," and so on, materials obtained through one's own initiated request, i.e., requested materials. Having requested the Saṅgha three times in the manner stated in the word-division, and having obtained monks, or the Saṅgha itself, having gone there, knowing whether it is with or without disturbance, movable or immovable, a hut whose site has not been shown. A hut described as "a hut is plastered, or unplastered, or plastered and unplastered" (Pārā. 349). Exceeding the stated measure: "Its measure is twelve spans in length by the Sugata-span, and seven spans across" (Pārā. 348). Having made it "this is my dwelling place," thus having oneself as its purpose, one incurs a grave Saṅghādisesa. This is the decision here: A hut whose site has not been shown, exceeding the measure, causing disturbance because it is made in the habitat of ants, termites, etc. Immovable, because it cannot be moved by a cart drawn by two oxen. A hut of the plastered, etc., type, while making or having it made for one's own dwelling. At the first offering of food (to the builders), thinking "now it will be completed," it is a serious offense (thullaccaya). With the second offering of food, it is a l if two are joined, two are offenses entailing suspension, and two are minor offenses. If it is on a site not designated, or if it exceeds the measure, one incurs one offense entailing suspension and two minor offenses. The sixth training rule on building a hut. 25. Now, to explain the training rule on building a monastery, the passage beginning "mahallakaṃ" (large) is started. Therein, "mahallakaṃ" means it is larger than a hut requested with an owner, or because it is permissible to build it even by designating a site and exceeding the measure, it is also "mahallakaṃ" due to its large size. The meaning is: having built such a large monastery. Here, due to the site not being designated, there is one offense entailing suspension; the rest is similar to the previous case. Here and there, one who builds a chapter house, or a hot-room, or a fire-hall, excluding a dwelling place, in this manner, incurs no offense. The seventh training rule on building a monastery. 26. Now, to explain the training rule on groundless accusation, the passage beginning "amūlakena" (groundless) is started. Therein, "amūlakena" means that which is not seen, not heard, not suspected by the accuser regarding the accused person. This is "amūlakaṃ" (groundless) due to the absence of these roots, namely, seeing, hearing, and suspecting. The connection is: "tena amūlakena vatthunā" (with that groundless matter). Therein, "not seen" means not seen with one's own clear vision or with divine vision. "Not heard" means not heard when spoken by someone in that way. "Not suspected" means not suspected by the mind. This suspicion is of three kinds: based on what is seen, heard, or known. Therein, seeing a monk and a woman in such a place, one suspects, "Surely, they have done it," or "They will do it." This is called "suspicion based on what is seen." In darkness or in a hidden place, hearing the speech of a monk and a woman, not knowing the existence of a second person, one suspects in the manner mentioned before. This is called "suspicion based on what is heard." Seeing a place where rogues have enjoyed themselves with women in border monasteries, with flowers, perfumes, liquor, and so on, and then left, one thinks, "By whom, indeed, was this..." investigating "this one," there, by some bhikkhu, an offering of perfumes etc. has been made, or neem has been drunk for medicine. He, having smelt its scent, suspects "this one will be it." This is called suspicion from smell. Thus, the meaning is "unsuspected" due to the absence of these three kinds of suspicion. "Accusing" means accusing oneself with words like: "You have fallen into a pārājika offence, you are not a recluse, you are not a son of the Sakyas." For one accusing thus, a Saṅghādisesa for each word. "Or causing to accuse" means standing near him oneself and ordering another bhikkhu to accuse. The meaning is that a serious offence is incurred for each word of the one ordered. If he too, with the intention of expulsion, accuses in a manner like "I too have seen it," there is an offence for each word of both. "And with a final matter" means with one of the nineteen pārājika offences appropriate for a bhikkhu. "To expel" means to expel from the holy life. The intention is that for one who, being pure in view, accuses or causes to accuse a person whose ordination is pure or impure, with the intention of expulsion, there is a Saṅghādisesa. By "hearing," it is implied that one accuses indirectly, by messenger or by letter. It is shown that it does not accrue to the accuser. But for one speaking indirectly with the seven groups of offences, there is a dukkaṭa. The eighth rule on groundless accusation. Now, to show the rule on accusing another, he says "the act of another," etc. There, "the act of another" means having seen the act, which is a transgression of a pārājika, of another person of the khattiya caste, etc. "By that guise" means that for one who, by that guise which is seen in that person among the ten guises thus stated ("ten guises: guise of birth, guise of name, guise of clan, guise of gender, guise of offence, guise of bowl, guise of robe, guise of preceptor, guise of teacher, guise of dwelling"), accuses another person with a final matter to expel him from the holy life, a serious offence is incurred. There, another matter is also mixed. It adheres slightly, by mere usage, it sticks a little, that is 'lesa'. A trace of birth is 'jātilesa'. This method applies to other terms as well. How does one accuse by a 'lesa'? Another person of the warrior caste is seen by this accuser committing a pārājika offense. He, seeing another bhikkhu of the warrior caste who is his enemy, takes that trace of warrior caste and accuses thus: "A warrior was seen by me committing a pārājika offense, and you too are a warrior who has fallen into a pārājika offense," or "You are that warrior, no other, who has fallen into a pārājika offense," thus he accuses. Similarly, 'nāmalesa' (trace of name) and others should be understood. The ninth training rule concerning another's share. 28. Having thus far shown in detail what was enumerated as "the nine grave offenses," now, to show the procedure for those who have committed them, "he conceals, knowing the offense," and so on, was said. Its summary meaning is this: whatever bhikkhu conceals an offense, knowing it to be an offense—either by name, saying "this is such-and-such an offense," or by the matter, saying "this is not proper for bhikkhus"—for as long as he conceals it, for so long must that bhikkhu undergo 'parivāsa' (probation) against his will. "He should practice" means he should undertake 'mānatta' (penance) and dwell. For how many days? Six nights. The dwelling for mānatta, however, is only in the Saṅgha, not in a group, not individually; therefore it is said "in the Saṅgha." "Having completed" means having completed without a 'ratticcheda' (interruption of nights), as stated: "Upāli, there are three interruptions of nights for a bhikkhu on probation: dwelling together, dwelling apart, and not informing" (Cūḷava. 83). Therein, "dwelling together" means dwelling with an ordinary bhikkhu within the same covered area or within the area where water is thrown. "Dwelling apart" means dwelling without another ordinary bhikkhu. "Not informing" means not informing newcomers and others. By any one of these three, there is an interruption of nights. Here, however, it must be informed to those within the boundary of access, not to those standing outside.