English
and by such omission or other... Having set aside the motion (ñatti) action by way of establishing, and by way of performing the seven actions of warning, banishing, reconciliation, re-establishing, and suspension for one unworthy of action, which have come in the motion-fourth action; and the Pāli that is contrary to the Pāli that has come by way of performing incorrectly for one worthy of action; and the Pāli that has come by way of actions like ordination; and the Pāli that has come by way of performing as appropriate the seven actions known as 'in-the-presence-discipline', 'mindfulness-discipline', 'unbewildered-discipline', 'acknowledgment-discipline', 'majority-discipline', 'condemnation-of-wickedness-discipline', and 'covering-with-grass-discipline' — the four kinds of actions to be done, known as 'announcement', 'motion', 'motion-second', and 'motion-fourth', are righteous actions (dhammakamma). Their opposite is unrighteous action (adhammakamma). Conversely, a unanimous righteous action should be understood. The Dhamma is the Pāli as stated; that which is done by the Dhamma is righteous (dhammika). Its opposite is unrighteous (adhammika). Only the fourth (action) — the completion of the four among those four actions — is unanimously righteous. The occurrence of a wrong-doing (dukkata) by a bhikkhu is observed by the nature of the remaining actions; thus, "in the remaining actions" is the locative of characteristic. "Dukkata" means a wrong-doing because of performing actions that are blameworthy, unrighteous, or group-actions. 200. Now, to show the distinctions of the assemblies by which this 'unanimously righteous' (action) is to be performed, it begins with "a group of four" and so on. Since "four" and so on are used as numbers, the analysis is "a group of four" and so on. "A group of ten or twenty" is analyzed as "a group of ten or twenty" by way of the distinction of groups of ten and twenty; the suffix 'ṇika' is in its own sense. "A group of twenty" is analyzed as "a group of twenty, together with an excess." 201-2. It defines five actions with "four" and so on. Having set aside restoration, ordination, and invitation, it should be understood as "a group of four" and so on, indicating that it applies to all actions. There, the word "ca" (and) collects "a group of four" and so on in the action of being fit for action. Here, however, the word "sabba" (all), because some of restoration and so on are set aside, pa... is understood in all places. Kammapatto means suitable, fit, appropriate for the action. Itaro means a group of twenty, or a group of more than twenty. In 'sabbakammesu' (in all actions), the word 'sabba' (all) means 'in all, all'. Is it not understood that a group of twenty is suitable for action, and even more so a group of more than twenty? If that is so, why was it stated? True, but it was stated to make known that an action to be done by a Sangha of four or more is not valid with fewer, but is valid with more. 203. Now, it shows that it should be completed by taking the consent of four or more, with 'four' and so on. Those whose nature is established by their very being, not having fallen into the state of pārājika and so on, or those whose nature is not separated from actions from that very state, are 'pakatattaka' (normal monks), others than those who have committed pārājika, are suspended, or hold wrong views, or are of different communion. Others are those who are within the same boundary, and are likewise. And in the rest, in what is to be done by a group of five or more. 204. Now, to show the validity or invalidity of an action due to failures in the object, motion, announcement, boundary, etc., and in the failures of actions, both by the assembly and by protest, and also the offense and so on therein, it says 'four' and so on. The meaning is: an action to be done by a group of four or more, or a full quorum of non-communion, or a full quorum of those fit for action, or an action and a full quorum of those in a serious state, or an action of probation and so on. Here, one fit for action is different from one in a serious state, but one who has laid down his practice is indeed a full quorum member in a serious state. Done means done by a group of four or more. 205. 'Should prevent' means that even one should prevent if there is no obstacle. Obstacle means when there is an obstacle to life or the holy life caused by evil deeds. If those without obstacles do not prevent, it is an offense of wrong-doing. 'Should declare their view' means that each should declare their own view or doctrine to one another, saying 'This is an unlawful action, I do not approve of it'. 'One determination' means that one monk should make the determination, 'I do not approve of it'. Tatodhika means more than three. But they are able to carry out their own action from the Sangha. 206. Khittacitto means insane He is afflicted. Afflicted by feeling means afflicted by suffering. It does not grow, meaning it does not thrive, it does not flourish. 207. Even to one who announces to a close associate…pe… the connection is with 'bhikkhu'. He stands in one boundary, meaning he is in one boundary. He has a common dwelling, meaning he has a common dwelling. He is in one boundary and has a common dwelling, and he is of good standing and is in one boundary and has a common dwelling, and this is a bhikkhu—in all cases, it is a karmadhāraya compound, of him. Here, 'of good standing' means one whose conduct is not corrupted. 'To one who announces' means to one who declares his own view. 'It grows' is a negation, it grows. 208. 'A righteous act' means an act to be done righteously, such as an announcement. 'He should reject' means he should prevent. The meaning should be understood by connecting the word 'or' to 'he should avert the bodily assembly or the consent'. 'He should avert' means turning away. That is an indeclinable word like 'in front', or else it means 'outside the range of the senses'. The description of the section on actions is finished. 29. Description of the section on avoiding wrong livelihood 209. 'Livelihood' is that by which one lives, what is it? It is the effort to seek requisites. Wrong livelihood, the avoidance of that is the avoidance of wrong livelihood. This, in essence, is the conduct that comes by way of showing the practice of being endowed with the restraint of the Pātimokkha, as in "Here a bhikkhu dwells restrained by the restraint of the Pātimokkha, endowed with good conduct and resort" (Vibh. 508), and also the virtue of purity of livelihood, which is the abstention from wrong livelihood, which arises from evil practices such as flattery, talking, hinting, disparaging, seeking gain with gain, and the transgression of the training rules concerning false accusation, acting as a go-between, making signs, false accusation, requesting fine food, requesting food for a bhikkhunī, requesting soup or rice, which are the causes of pārājika, saṅghādisesa, thullaccaya, pācittiya, pāṭidesanīya, dubbhāsita, and dukkaṭa offenses, which are laid down as causes for livelihood. However, the showing of some of this here, as begun, is the higher virtue called Pātimokkha restraint. It should be understood that this is for the purpose of expounding the supporting qualities of the two trainings, namely, the training in higher mind and the training in higher wisdom, which come about through the four-fold protected insight, for those who are beyond training. Such a thing is to be understood, and this is shown by "wood," and so on. Therein, "wood," and so on, are the objects of "gives." "Powder" means bathing powder such as sirīsa powder. "Water for bathing and the face" is a compound of "bathing and face," and "water for that." The word "etc." includes leaves and so on. "Gathering families" means by gathering families. 210. "Paribhaṭati" means one who takes care of others' children, so "paribhaṭo." The act of a "paribhaṭo" is "pāribhaṭako," and in its own sense, it is "pāribhaṭakatā." This is the name for taking care of family children by decorating them, and so on. "Mung bean soup" is "muggasūpo," and that is "muggasuppo." Just as when mung bean soup is cooked, some mung beans do not cook, while the rest do, so too, a person whose speech contains some truth, but the rest is false, is metaphorically called "muggasuppo" due to being similar to mung bean soup. His state is "muggasuppatā." This is a term for living a life of truth and falsehood. "Vatthuvijjā" is the knowledge related to house sites, and so on. "Pāribhaṭakatā cātiādinā" is a dvanda compound, and in the absence of neuter gender, it is "pāri...pe... vijjā," by that. The short vowel is due to the verse meter, and similarly the long vowel. "Paheṇaṃ" is the assignment of those to various tasks. "Dūtakammaṃ" is any work to be done by a messenger with care. "Pisanaṃ" is "pesanaṃ." "Jaṅghapesanaṃ" is sending by foot, by leg. One who has this is "jaṅghapesaniyaṃ." This is a term for carrying messages and counter-messages for various householders in other villages, other countries, and so on. 211. "Anuppadānaṃ" is giving a bribe for the sake of gain. "Sambuddhappaṭikuṭṭhena" means by what is condemned by the Buddha, by what is censured by the Buddha, by palmistry, astrology, dream interpretation, demonology, or by any other means. 212. "Viññatti" is making known to strangers, to those not invited; it is the bodily and verbal action that occurs by way of begging. "Buddhappaṭikuṭṭ" By that wrong livelihood, the seeking of requisites is improper. Speaking, declaring of a superhuman state that is not true, not existing in oneself, is false declaration. By 'kuhanā' etc., means by 'kuhanā', 'lapanā', etc. Therein, deceiving people by means of hinting at the use of requisites, and by arranging postures and deportments, dependent on gain, honour, and fame, is 'kuhanā' (hypocrisy).