English
If an ordained monk, displeased with another ordained monk, strikes him even with a lotus petal, it is a pācittiya offense. If he strikes an unordained person, or a layperson, or a renunciant, or a woman, or a man, or even an animal, it is a dukkaṭa offense. Having committed misconduct, and being questioned in the midst of the Saṅgha about an offense or a matter, wishing not to disclose it, by saying, "Who committed the offense? What offense? In what did he offend?" and so on, by other words concealing that word, he speaks another thing. This is one who speaks otherwise. And seeing some transgression in that one who speaks otherwise, Friend, when it is said, "This, by you, was done," if he, not wishing to speak of it, remains silent and harasses the Saṅgha, he is a harasser of the Saṅgha, and for that harasser, there is an offense of expiation—this is the meaning. Here, however, when a matter has been brought up against one who speaks otherwise and one who harasses, by means of a motion followed by a resolution, if he then speaks otherwise or harasses, there is an offense of expiation. If it has not been brought up, there is an offense of wrong-doing—this should be understood. "Conceals a grave offense" – here, although it is said, "Grave offenses are the four pārājikas and the thirteen saṅghādisesas" (Pāci. 399), nevertheless, here only the saṅghādisesas are intended. Therefore, without the Saṅgha's consent, if one reveals a bhikkhu's grave offense, such as "This one, having discharged semen, has incurred a saṅghādisesa," by connecting the offense with the incident, to any unordained person, excluding bhikkhus and bhikkhunīs, there is an offense of expiation. For revealing a thullaccaya or other non-grave offense, there is an offense of wrong-doing. In "concealing a grave offense" too, only a saṅghādisesa is intended. If a bhikkhu, having himself known or heard from others about a bhikkhu's grave offense, resolves, "Knowing this, they will accuse him, admonish him, make him ashamed; I will not reveal it," for him there is an offense of expiation. Even if he reveals it later after having made that resolution, it does not protect him. "In sport in water" – this meaning should be understood as sport with finger-poking and sport in water. If an ordained bhikkhu, with the intention of sport, touches an ordained bhikkhu's body with his body, there is an offense of expiation; what need to speak of touching in the armpit and so forth? For an unordained person, there is an offense of wrong-doing, and similarly for touching a bhikkhu's body-bound object, and for touching a body-bound object that entails forfeiture. Here, a bhikkhunī is also considered to be in the position of an unordained person. "Sporting in water" means, with the intention of sport, immersing, emerging, floating, and so forth, in water up to the ankles. Here, "sport" is called "play." "Expelling from a monastery" means expelling from a Saṅgha-owned monastery. Here, however, if one, being angry, takes an ordained bhikkhu by the hand and so forth... Having taken, or having said "Go out!", as many doors as one passes with one effort, there, not taking an offense for each door, because the effort is one, only one [offense] should be taken. If one passes with various efforts, there, it should be taken according to the number of doors. For removing his requisites, there is a dukkaṭa. Likewise for one not fully ordained, and for removing his requisites. But for shameless ones, etc., there is no offense. "Lying down encroaching" means: in a monastery belonging to the Saṅgha, knowing "he is old" or "he is sick" or "he has been given [permission] by the Saṅgha," in the vicinity of a bed or a chair, or of one entering or leaving, having spread a bed or having had it spread, with the intention "whoever will be inconvenienced, he will depart," for one sitting down or lying down, a pācittiya offense should be understood according to the number of efforts. The determination of pācittiya. The explanation of the Pācittiya section is finished. 13. The explanation of the section on what is allowable for recluses. 125. A village of beings, born, arisen, is a bhūtagāma (village of beings) (Pācittiya 91; Pācittiya Commentary 91; Kaṅkhā Commentary, explanation of the Bhūtagāma training rule). "Samārambha" means cutting, splitting, cooking, etc. The meaning is that in that bhūtagāma-samārambha (act of harming living things), due to the bhūtagāma-samārambha, there is a pācittiya. But "made allowable" is related to "allowable for recluses." What is allowable for recluses is "samaṇakappiya." Now, to show by what means something made allowable becomes allowable for recluses, it says "with a nail," etc. For it is said: "Monks, I allow you to consume fruit by five ways allowable for recluses: that which has been scorched by fire, that which has been cut by a weapon, that which has been cut by a nail, that which is seedless, and fifth, that which has had its seed removed" (Cūḷava. 250). 126. Now, to show that bhūtagāma, it says "with roots," etc. There (Pācittiya 91; Pācittiya Commentary 91), "sa-" means "that is called bhūtagāma," it is said that it is produced from five kinds of seeds, such as root-seeds. There, a root-seed means Turmeric, ginger, and so on. Seed-plants are called fig trees, banyan trees, and so on. Top-seed plants are called basil, fennel, and so on. Joint-seed plants are called sugarcane, bamboo, reeds, and so on. "Seed-of-seeds are early grains and late grains, and whatever else is born from seeds, grows from seeds, that is called seed-of-seeds," it is said. Now, since it is said, "He abstains from harming seed-plants and living plants," to show the harming of seed-plants that comes in accordance with the Dhamma, it is said, "A dukkata for harming," and so on. Therefore, first, after having made it permissible by saying, "Make it permissible," for living plants, it should be made permissible again for seed-plants. 127. A sprouted seed is, for example, a mango or jackfruit. A non-seed is, for example, a young mango fruit; but all of this, even if impermissible, is allowable, this is the meaning. Seeds bound in a container are, for example, wood-apple fruits. "Or one may have them made outside" means it is allowable to make them even in a pot, if they are bound together, this is the meaning. But what is loose from the container must be broken to be made permissible. 128. When seeds are bound together in a vessel or on the ground, if one seed is made permissible, it is as if all of them are made permissible, this is the meaning. And just as with seeds, so too with a thousand trees or a thousand sugarcanes, even if cut and bound together, the decision should be understood in the same way. 129. If, after making them permissible, roots and leaves sprout again from the seed-plants that were set aside, they should be made permissible again, this is the meaning. "Then" means when roots and shoots have grown, this is the meaning. 130. "Born of water" means born from water. In "cetiyas and so on," by the word "and so on," are included those born in houses, main walls, altars, and so on. A living plant that has sprouted two or three leaves is a living plant; one that has not sprouted is included in top-seeds. And a seed, as long as a root or a leaf has not emerged, is a seed-plant; but when a root has emerged and a green leaf has grown, it becomes a living plant, this is the meaning. 131. M unwithered, unblossomed. A mushroom that grows on a tree is called a mushroom. 132. The connection is "takes hold of green trees." The connection is "or to one who cuts green trees." 134. It is not proper to speak by specifying in this manner: "Cut this tree, this creeper, this root, break it!" and so on. It is proper to say simply "cut the tree!" and so on, without saying "this, that." This is the determination of what is proper for a recluse. The explanation of the designation of what is proper for a recluse is finished. 14. Explanation of the Designation of Land 136. Now, to show the four proper lands mentioned thus: "Monks, I allow four proper lands: ussāvanantika, gonisādika, and that which is agreed upon by the householder," he says "and that which is agreed upon, ussāvananta," and so on. "In which" refers to the proper lands. 137. Now, to show where a proper hut should be desired, he says "for dwelling," and so on. By "for dwelling," it is indicated that there is no need to make a proper hut for a storehouse, refectory, cetiya house, broom shed, or any other such thing made for dwelling. However, a refectory is itself a dwelling, therefore, they say it should be made there. Here, "belonging to the Sangha or to one person" means that "one person's property" should be understood as belonging to an ordained person. 138. Now, to show the manner of making, he says "in a house," and so on. When it is being made in a house or monastery for the Sangha or for one person, if one says, "We are making a proper hut, we are making a proper hut," or "A proper hut, a proper hut," and places the first brick, pillar, and so on, such a hut is called ussāvanantika. This means it is one whose words have been declared. 139. The connection is that an arama that is mostly unconfined, or entirely unconfined, is called "gonisādī." Here, even if the dwellings are confined, in the arama, There is no need to make a proper hut in an unenclosed area. Those who make the formal motion, having completed it, should name it as "this monastery, half-gabled house, palace, mansion, cave, grass hut, pavilion," and standing within arm's reach of that hut, or entering inside it, they should make the formal motion with a ñatti-dutiya kammavācā in the manner described. 140.