English
"Unexamined" means uninspected, not inquired about. Indeed, one who fears offense, even when observing the form, should inquire and then receive and consume. The connection is "thullaccaya" (grave offense) in the case of human flesh. "Thūlo accayo ettha" (a grave offense here) becomes "thullaccayaṃ" by shortening and doubling. Apart from Pārājika and Saṅghādisesa, there is no greater fault than this. "In the rest" means in the remaining eleven. 115. Now, to show that bones and so on of humans and others are also unallowable, it says "even bones" and so on. The word "pi" (even) should also be understood in "blood" and so on. These are for the ten (types of beings) including humans. Among fats, however, human fat is not allowable. Among milk and so on, there is nothing unallowable. The explanation is that 'sacittaka' means 'done with intention'. 'Sacittaka' means that it occurs together with the mind knowing the state of being done with intention. Indeed, 'sacittaka' is with the mind knowing the transgression of the object. And here, 'sacittaka' applies only to the offense, not to the meat; nevertheless, it should be understood that the offense is spoken of by the heading 'meat'. The explanation of the description of unallowable meat is finished. 11. Explanation of the description of Nissaggiya The connection is: 'should exchange silver for non-silver, and silver for other silver'. Therein, 'by silver' means by the nissaggiya object designated as silver. 'Non-silver' means the dukkaṭa object designated as non-silver, and also an allowable object. 'By other' means by non-silver. 'Nissaggi' means 'nissagga', which is relinquishment; it is the name of the disciplinary action to be done in the preliminary part. 'Nissaggi' means 'it has relinquishment'; what is that? A pācittiya offense. However, in the case of taking the value of silver, it is a nissaggiya pācittiya offense according to the training rule on accepting silver. Now, to show silver and so on, 'here' and so on is begun. Therein, 'kahā...pe... māsaka is silver here' is the connection. Therein, a kahāpaṇa is either made of gold or made of silver, or it is the ordinary kahāpaṇa of the present day. 'Sajjhu' means silver. 'Siṅgī' is a kind of gold, but here gold in general is intended. 'Vohārūpagamāsaka' means 'that which goes to transaction, buying and selling', and that is a māsaka. That is said to be either of established form or of unestablished form, made of metal, wood, and so on. 'Silver here' means 'is called silver in this training rule'. The explanation is: 'cloth, pearls, and so on, are allowable, and the dukkaṭa object is other'. Therein, the compound 'vattha-mutta-ādi' means 'that of which cloth and pearls are the beginning'. The word 'ādi' (etc.) should be applied to each individually: 'cloth etc., pearls etc.'. Therein, by the first 'ādi' word, any allowable object like cotton thread, leaves, etc. (is meant); by the second, jewels, conch shells, stones, coral, rubies, cat's eye gems, seven kinds of grain, male and female slaves, fields, land, flowers, pleasure gardens, fruit orchards, etc. This is an object of demerit. An object fit for use, like cloth, and an object of demerit, like pearls, and other things, not made of silver or gold, that is the meaning. 118. Having thus shown the transaction of silver and gold, now to show buying and selling of permissible goods, it is said, "this," and so on. There, "Take this, give this," or "Do this, bring this," or "Having eaten this, give this," or "Do this, bring this," or "I give this, give this," or "Do this, bring this," when buying and selling is completed, it is an offense of relinquishment. There, "this" means rice, etc. "Having eaten" means having eaten rice, etc. "Give this" means give this cloth, etc. "Do this" means do this dyeing, cooking, etc. "Bring this" means bring this dyeing wood, etc. "I give this" means I give this cloth, etc., to you. "Completed" means done. Therefore, for one exchanging permissible goods, with strangers, "Give this" is a request, "Take this" is a destruction of a gift of faith, "Give this for this" is buying and selling. These three offenses are stated. However, with parents, only buying and selling is allowed, it should be exchanged. This buying and selling is not allowed with laypeople and monastics, except for the five co-residents. If, however, one has new work done, according to the commentary, only a Pācittiya offense should be confessed. 119-120. Now, to show the distinctions of offenses by way of diversion, "one's own," and so on, is begun. Here is the summary meaning: If one diverts a gain intended for the Saṅgha to oneself, it is an offense of relinquishment. If one diverts it to another person, it is a Pācittiya offense. If one diverts it to another Saṅgha or a cetiya, it is a Dukkata offense. If one diverts a gain intended for another person or a cetiya to oneself, or to the Saṅgha, or to another person, or to another cetiya, it is a Dukkata offense. "Intended" means made to incline by body or by speech. "Gain" means what is to be gained, like robes, etc. "To another" means to another person or cetiya. If it is for a cetiya, it is a dukkaṭa. For another, that is, for a cetiya, etc., down to a dog. From another, that is, from a cetiya, etc. For the Saṅgha, this, like the crow's eye-ball, revolves in both places: "He should not divert it." If he does not give what has been set aside with his own intention, it is a dukkaṭa—this is the connection. Otherwise, in another way, it means he should not give with the intention of theft. The other, that is, in terms of the object, it means there is another pācittiya, thullaccaya, and dukkaṭa. The explanation of the Nissaggiya section is finished. 12. The Explanation of the Pācittiya Section 121. Musā…etc.…haraṇeti: The locative case is in the sense of a cause, and it is connected with "pācittiya is stated." So it is everywhere. Musāvādeti: a tatpurisa compound with the particle. It means that for one who knows beforehand and also knows at the time of speaking, it is a cause for false speech. Speaking here means the use of an expression, by body or by speech, making what is not real to be real, or what is real to be not real. For one who groundlessly accuses another of a pācittiya, saṅghādisesa, or ācāravipatti, there are saṅghādisesa, pācittiya, and dukkaṭa respectively. For one who speaks hastily without reflection, or for one who intends to say one thing but says another, if the person to whom he speaks does not hear, there is no offense for him. Omasati: he pierces the ears as if with unpleasantness, or omasati, that is, omaso, and that is a vāda, in that. The long vowel is due to the verse meter. So it is everywhere. In the ten categories of low and high, namely, birth, name, clan, age, action, craft, illness, gender, defilement, offense, and abuse, whether truly or falsely, by body or by speech, without using another designation, with the intention of disparaging a bhikkhu, such as "You are a khattiya, you are a caṇḍāla," etc., these are words of abuse. If he abuses with another designation, such as "There are some caṇḍālas here," etc., or with words outside the Pāḷi, such as "You are a thief, you are a pervert, you are a matricide," etc., to a bhikkhu, or in any way to an unordained person, but if he abuses anyone behind their back, it is a dukkaṭa. Merely a davaka for one who speaks ill, all speech is ill-spoken. "Carrying tales" means the state of being a tale-bearer. It is when a monk, hearing the words of another monk who, out of desire for his own favor or with the intention of causing division among others, disparages someone by birth or other means, carries those tales. If he carries them to an unordained person, it is an offense of wrong-doing. "Word by word" means "section by section," "in parts," "in portions." The Tipitaka Dhamma, which is included in the three recitations, and also the Dhamma not included, such as the royal advice, is meant. "Word by word Dhamma" is a third-case tatpurisa compound with the particle "padaso" (word by word) together with that (Dhamma). "Word by word Dhamma recitation" means reciting the Dhamma as described, section by section, letter by letter, with an unordained person. The recitation of Dhamma word by word is metaphorically called "Dhamma word by word." There is no offense for one who recites a text that is mostly memorized with an unordained person, or who recites it together with them when taking up a lesson, or when reciting it together with them in the presence of a teacher, or when, if they falter, saying "recite thus" and reciting it together with them. "House" is intended to mean a dwelling that is completely covered by anything, such as cloth, even if it is one and a half cubits high, or mostly covered, or mostly uncovered. However, in that context, any being, even a non-human animal that is the basis for a parajika offense, or even a woman born on that very day, is metaphorically called a "house" (agāra), excluding a monk. "With a house" means "sāgāro," a monk. It should be understood that "sāgārabhāvo" (the state of being with a house) is metaphorically the act of arranging a sleeping place with an unordained person or a woman. "Reproaching" is speech by which monks, out of a desire for disrepute, cause others to complain, despise, look down upon, or think ill of an ordained person who is approved by the Sangha, such as one who arranges dwellings. "Complaining" is when they everywhere declare the dispraise of that person. 122. "Tala" is intended to mean the palm of the hand. By its inclusion, the body itself is meant. Enough. A spear is a weapon bound to the body, a special kind of weapon. But by way of indication, anything bound to the body is a spear. A palm and a spear is a palm-spear. Here, however, the brandishing of a spear by a monk in anger is a palm-spear. If, however, he strikes mistakenly, it is a dukkaṭa