ဝတ္ထုသဘာဂါဒိစတုက္ကေ ဘိက္ခုဿ စ ဘိက္ခုနိယာ စ ကာယသံသဂ္ဂေ ဝတ္ထုသဘာဂတာ, နော အာပတ္တိသဘာဂတာ, စတူသု ပါရာဇိကေသု အာပတ္တိသဘာဂတာ, နော ဝတ္ထုသဘာဂတာ. ဧသ နယော သံဃာဒိသေသာဒီသု. ဘိက္ခုဿ စ ဘိက္ခုနိယာ စ စတူသု ပါရာဇိကေသု ဝတ္ထုသဘာဂတာ စေဝ အာပတ္တိသဘာဂတာ စ. ဧသ နယော သဗ္ဗာသု သာဓာရဏာပတ္တီသု. အသာဓာရဏာပတ္တိယံ နေဝ ဝတ္ထုသဘာဂတာ နော အာပတ္တိသဘာဂတာ. ယော ဟိ ပုရိမစတုက္ကေ ပဌမော ပဉှော, သော ဣဓ ဒုတိယော; ယော စ တတ္ထ ဒုတိယော, သော ဣဓ ပဌမော. တတိယစတုတ္ထေသု နာနာကရဏံ နတ္ထိ.

In the fourfold classification beginning with sameness of object: for a monk and a nun, in physical contact, there is sameness of object, but not sameness of offense. In the four pārājika offenses, there is sameness of offense, but not sameness of object. This is the method in the saṅghādisesa and other offenses. For a monk and a nun, in the four pārājika offenses, there is both sameness of object and sameness of offense. This is the method in all common offenses. In a non-common offense, there is neither sameness of object nor sameness of offense. Indeed, whichever is the first question in the former fourfold classification, that is the second here; and whichever is the second there, that is the first here. In the third and fourth, there is no distinction.

ဥပဇ္ဈာယစတုက္ကေ သဒ္ဓိဝိဟာရိကဿ ဥပဇ္ဈာယေန ကတ္တဗ္ဗဝတ္တဿ အကရဏေ အာပတ္တိံ ဥပဇ္ဈာယော အာပဇ္ဇတိ, နော သဒ္ဓိဝိဟာရိကော ဥပဇ္ဈာယဿ ကတ္တဗ္ဗဝတ္တံ အကရောန္တော သဒ္ဓိဝိဟာရိကော အာပဇ္ဇတိ, နော ဥပဇ္ဈာယော; သေသံ ဥဘောပိ အာပဇ္ဇန္တိ, အသာဓာရဏံ ဥဘောပိ နာပဇ္ဇန္တိ. အာစရိယစတုက္ကေပိ ဧသေဝ နယော.

In the fourfold classification of the preceptor: for the non-performance of the duty to be done by the preceptor towards the pupil, the preceptor incurs an offense, not the pupil. A pupil not performing the duty to be done towards the preceptor incurs an offense, not the preceptor. Regarding the remaining offenses, both incur them. Regarding a non-common offense, neither incurs it. In the fourfold classification of the teacher also, this is the same method.

အာဒိယန္တစတုက္ကေ ပါဒံ ဝါ အတိရေကပါဒံ ဝါ သဟတ္ထာ အာဒိယန္တော ဂရုကံ အာပဇ္ဇတိ, ဦနကပါဒံ ဂဏှာဟီတိ အာဏတ္တိယာ အညံ ပယောဇေန္တော လဟုကံ အာပဇ္ဇတိ. ဧတေန နယေန သေသပဒတ္တယံ ဝေဒိတဗ္ဗံ.

In the fourfold classification of taking: one who takes a pāda or more than a pāda with one's own hand incurs a grave offense. One who employs another with the command, 'Take less than a pāda,' incurs a light offense. By this method, the remaining three items should be understood.

အဘိဝါဒနာရဟစတုက္ကေ ဘိက္ခုနီနံ တာဝ ဘတ္တဂ္ဂေ နဝမဘိက္ခုနိတော ပဋ္ဌာယ ဥပဇ္ဈာယာပိ အဘိဝါဒနာရဟာ နော ပစ္စုဋ္ဌာနာရဟာ. အဝိသေသေန စ ဝိပ္ပကတဘောဇနဿ ဘိက္ခုဿ ယော ကောစိ ဝုဍ္ဎတရော. သဋ္ဌိဝဿဿာပိ ပါရိဝါသိကဿ သမီပဂတော တဒဟုပသမ္ပန္နောပိ ပစ္စုဋ္ဌာနာရဟော နော အဘိဝါဒနာရဟော. အပ္ပဋိက္ခိတ္တေသု ဌာနေသု ဝုဍ္ဎော နဝကဿ အဘိဝါဒနာရဟော စေဝ ပစ္စုဋ္ဌာနာရဟော စ. နဝကော ပန ဝုဍ္ဎဿ နေဝ အဘိဝါဒနာရဟော န ပစ္စုဋ္ဌာနာရဟော. အာသနာရဟစတုက္ကဿ ပဌမပဒံ ပုရိမစတုက္ကေ ဒုတိယပဒေန, ဒုတိယပဒဉ္စ ပဌမပဒေန အတ္ထတော သဒိသံ.

In the tetrad concerning those worthy of salutation, for bhikkhunīs, beginning from the ninth bhikkhunī in the refectory, even the preceptress is worthy of salutation but not of the gesture of rising. Furthermore, without distinction, for a bhikkhu whose meal is unfinished, any senior is worthy of salutation but not of the gesture of rising. Even a bhikkhu of sixty vassas who is on probation is worthy of the gesture of rising, but not of salutation. In unprohibited places, a senior is worthy of both salutation and the gesture of rising from a junior. A junior, however, is worthy of neither salutation nor the gesture of rising from a senior. The first clause of the tetrad concerning those worthy of a seat is similar in meaning to the second clause in the preceding tetrad, and the second clause is similar to the first clause.

ကာလစတုက္ကေ [Pg.171] ပဝါရေတွာ ဘုဉ္ဇန္တော ကာလေ အာပဇ္ဇတိ နော ဝိကာလေ, ဝိကာလဘောဇနာပတ္တိံ ဝိကာလေ အာပဇ္ဇတိ နော ကာလေ, သေသံ ကာလေ စေဝ အာပဇ္ဇတိ ဝိကာလေ စ, အသာဓာရဏံ နေဝ ကာလေ နော ဝိကာလေ. ပဋိဂ္ဂဟိတစတုက္ကေ ပုရေဘတ္တံ ပဋိဂ္ဂဟိတာမိသံ ကာလေ ကပ္ပတိ နော ဝိကာလေ. ပါနကံ ဝိကာလေ ကပ္ပတိ, ပုနဒိဝသမှိ နော ကာလေ. သတ္တာဟကာလိကံ ယာဝဇီဝိကံ ကာလေ စေဝ ကပ္ပတိ ဝိကာလေ စ. အတ္တနော အတ္တနော ကာလာတီတံ ယာဝကာလိကာဒိတ္တယံ အကပ္ပိယမံသံ ဥဂ္ဂဟိတကမပ္ပဋိဂ္ဂဟိတကဉ္စ နေဝ ကာလေ ကပ္ပတိ နော ဝိကာလေ.

In the tetrad concerning time, one who eats after having indicated satisfaction incurs an offense at the proper time, not at the improper time. The offense of eating at the improper time is incurred at the improper time, not at the proper time. The remaining offenses are incurred both at the proper time and at the improper time. A non-common offense is incurred neither at the proper time nor at the improper time. In the tetrad concerning what is received, food received in the forenoon is allowable at the proper time, not at the improper time. Juices are allowable at the improper time, but not at the proper time on the following day. Seven-day and lifetime requisites are allowable both at the proper time and at the improper time. The three kinds of items beginning with temporary items that have exceeded their time limit, unallowable meat, what is taken up by oneself, and what is not formally received—these are allowable neither at the proper time nor at the improper time.

ပစ္စန္တိမစတုက္ကေ သမုဒ္ဒေ သီမံ ဗန္ဓန္တော ပစ္စန္တိမေသု ဇနပဒေသု အာပဇ္ဇတိ, နော မဇ္ဈိမေသု; ပဉ္စဝဂ္ဂေန ဂဏေန ဥပသမ္ပာဒေန္တော ဂုဏင်္ဂုဏူပါဟနံ ဓုဝနဟာနံ စမ္မတ္ထရဏာနိ စ မဇ္ဈိမေသု ဇနပဒေသု အာပဇ္ဇတိ နော ပစ္စန္တိမေသု. ဣမာနိ စတ္တာရိ ‘‘ဣဓ န ကပ္ပန္တီ’’တိ ဝဒန္တောပိ ပစ္စန္တိမေသု အာပဇ္ဇတိ, ‘‘ဣဓ ကပ္ပန္တီ’’တိ ဝဒန္တော ပန မဇ္ဈိမေသု အာပဇ္ဇတိ. သေသာပတ္တိံ ဥဘယတ္ထ အာပဇ္ဇတိ, အသာဓာရဏံ န ကတ္ထစိ အာပဇ္ဇတိ. ဒုတိယစတုက္ကေ ပဉ္စဝဂ္ဂေန ဂဏေန ဥပသမ္ပဒါဒိ စတုဗ္ဗိဓမ္ပိ ဝတ္ထု ပစ္စန္တိမေသု ဇနပဒေသု ကပ္ပတိ. ‘‘ဣဒံ ကပ္ပတီ’’တိ ဒီပေတုမ္ပိ တတ္ထေဝ ကပ္ပတိ နော မဇ္ဈိမေသု. ‘‘ဣဒံ န ကပ္ပတီ’’တိ ဒီပေတုံ ပန မဇ္ဈိမေသု ဇနပဒေသု ကပ္ပတိ နော ပစ္စန္တိမေသု. သေသံ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပဉ္စ လောဏာနီ’’တိအာဒိ အနုညာတကံ ဥဘယတ္ထ ကပ္ပတိ. ယံ ပန အကပ္ပိယန္တိ ပဋိက္ခိတ္တံ, တံ ဥဘယတ္ထာပိ န ကပ္ပတိ.

In the tetrad concerning the border regions, one who establishes a boundary in the ocean incurs an offense in the border regions, not in the central regions. One who confers ordination with a chapter of five, and one who uses multi-layered footwear, bathes constantly, and uses leather ground-coverings, incurs an offense in the central regions, not in the border regions. Regarding these four things, even one who says, 'These are not allowable here,' incurs an offense in the border regions. But one who says, 'These are allowable here,' incurs an offense in the central regions. One incurs the remaining offenses in both places; one does not incur a non-common offense anywhere. In the second tetrad, the four kinds of matters, beginning with ordination by a chapter of five, are allowable in the border regions. To explain, 'This is allowable,' is also allowable only there, not in the central regions. But to explain, 'This is not allowable,' is allowable in the central regions, not in the border regions. The remaining allowed things, such as 'I allow, bhikkhus, five kinds of salt,' are allowable in both places. But what has been rejected as unallowable is not allowable in either place.

အန္တောအာဒိစတုက္ကေ အနုပခဇ္ဇ သေယျာဒိံ အန္တော အာပဇ္ဇတိ နော ဗဟိ, အဇ္ဈောကာသေ သံဃိကမဉ္စာဒီနိ နိက္ခိပိတွာ ပက္ကမန္တော ဗဟိ အာပဇ္ဇတိ နော အန္တော, သေသံ အန္တော စေဝ ဗဟိ စ, အသာဓာရဏံ နေဝ အန္တော န ဗဟိ. အန္တောသီမာဒိစတုက္ကေ အာဂန္တုကော ဝတ္တံ အပူရေန္တော အန္တောသီမာယ အာပဇ္ဇတိ, ဂမိယော ဗဟိသီမာယ မုသာဝါဒါဒိံ အန္တောသီမာယ စ ဗဟိသီမာယ စ အာပဇ္ဇတိ,အသာဓာရဏံ န ကတ္ထစိ. ဂါမစတုက္ကေ အန္တရဃရပဋိသံယုတ္တံ သေခိယပညတ္တိံ ဂါမေ အာပဇ္ဇတိ နော အရညေ. ဘိက္ခုနီ အရုဏံ ဥဋ္ဌာပယမာနာ အရညေ အာပဇ္ဇတိ နော ဂါမေ. မုသာဝါဒါဒိံ ဂါမေ စေဝ အာပဇ္ဇတိ အရညေ စ, အသာဓာရဏံ န ကတ္ထစိ.

In the tetrad beginning with 'inside', regarding the offense of encroaching on a sleeping place and so forth, one incurs it inside, not outside. One who, having placed the Sangha’s beds and so forth in the open air, then departs, incurs an offense outside, not inside. The remaining offenses are incurred both inside and outside; a non-common offense is incurred neither inside nor outside. In the tetrad beginning with 'within the boundary', a visiting bhikkhu who does not fulfill his duties incurs an offense within the boundary. A departing bhikkhu who does not fulfill his duties incurs an offense outside the boundary. Offenses like false speech and so forth are incurred both within the boundary and outside the boundary. A non-common offense is not incurred anywhere. In the tetrad concerning the village, an offense against a training rule connected with going among houses is incurred in the village, not in the forest. A bhikkhunī who lets dawn break while on a journey incurs an offense in the forest, not in the village. False speech and so forth are incurred both in the village and in the forest. A non-common offense is not incurred anywhere.

စတ္တာရော [Pg.172] ပုဗ္ဗကိစ္စာတိ ‘‘သမ္မဇ္ဇနီ ပဒီပေါ စ ဥဒကံ အာသနေန စာ’’တိ ဣဒံ စတုဗ္ဗိဓံ ပုဗ္ဗကရဏန္တိ ဝုစ္စတီတိ ဝုတ္တံ. ‘‘ဆန္ဒပါရိသုဒ္ဓိဥတုက္ခာနံ ဘိက္ခုဂဏနာ စ ဩဝါဒေါ’’တိ ဣမေ ပန ‘‘စတ္တာရော ပုဗ္ဗကိစ္စာ’’တိ ဝေဒိတဗ္ဗာ. စတ္တာရော ပတ္တကလ္လာတိ ဥပေါသထော ယာဝတိကာ စ ဘိက္ခူ ကမ္မပ္ပတ္တာ တေ အာဂတာ ဟောန္တိ, သဘာဂါပတ္တိယော န ဝိဇ္ဇန္တိ, ဝဇ္ဇနီယာ စ ပုဂ္ဂလာ တသ္မိံ န ဟောန္တိ, ပတ္တကလ္လန္တိ ဝုစ္စတီတိ. စတ္တာရိ အနညပါစိတ္တိယာနီတိ ‘‘ဧတဒေဝ ပစ္စယံ ကရိတွာ အနညံ ပါစိတ္တိယ’’န္တိ ဧဝံ ဝုတ္တာနိ အနုပခဇ္ဇသေယျာကပ္ပနသိက္ခာပဒံ ‘‘ဧဟာဝုသော ဂါမံ ဝါ နိဂမံ ဝါ’’တိ သိက္ခာပဒံ, သဉ္စိစ္စ ကုက္ကုစ္စဥပဒဟနံ, ဥပဿုတိတိဋ္ဌနန္တိ ဣမာနိ စတ္တာရိ. စတဿော ဘိက္ခုသမ္မုတိယောတိ ‘‘ဧကရတ္တမ္ပိ စေ ဘိက္ခု တိစီဝရေန ဝိပ္ပဝသေယျ အညတြ ဘိက္ခုသမ္မုတိယာ, အညံ နဝံ သန္ထတံ ကာရာပေယျ အညတြ ဘိက္ခုသမ္မုတိယာ, တတော စေ ဥတ္တရိ ဝိပ္ပဝသေယျ အညတြ ဘိက္ခုသမ္မုတိယာ, ဒုဋ္ဌုလ္လံ အာပတ္တိံ အနုပသမ္ပန္နဿ အာရောစေယျ အညတြ ဘိက္ခုသမ္မုတိယာ’’တိ ဧဝံ အာဂတာ တေရသဟိ သမ္မုတီဟိ မုတ္တာ သမ္မုတိယော. ဂိလာနစတုက္ကေ အညဘေသဇ္ဇေန ကရဏီယေန လောလတာယ အညံ ဝိညာပေန္တော ဂိလာနော အာပဇ္ဇတိ, အဘေသဇ္ဇကရဏီယေန ဘေသဇ္ဇံ ဝိညာပေန္တော အဂိလာနော အာပဇ္ဇတိ, မုသာဝါဒါဒိံ ဥဘောပိ အာပဇ္ဇန္တိ, အသာဓာရဏံ ဥဘောပိ နာပဇ္ဇန္တိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

The four preliminary duties are: It is said, 'Sweeping, a lamp, water, and a seat—this fourfold thing is called the preliminary task.' However, 'Bringing the declaration of purity and the announcement of the season, the counting of the bhikkhus, and the exhortation'—these are to be known as the 'four preliminary duties.' The four factors for a timely meeting are: It is the Uposatha day, the bhikkhus eligible for the formal act have arrived, there are no common offenses, and no excludable persons are present—this is called a 'timely meeting.' The four pācittiya offenses not shareable with another are: Those spoken of thus, 'Because of this very reason, it is a non-shareable pācittiya,' are these four: the training rule on arranging a sleeping place by encroaching, the training rule on 'Come, friend, to a village or town,' intentionally causing remorse, and standing to eavesdrop. The four permissions by the bhikkhus are: The permissions that are distinct from the thirteen permissions that have come down thus: 'If a bhikkhu should dwell apart from his three robes even for one night, except by the bhikkhu's permission...'; '...should have a new felt rug made, except by the bhikkhu's permission...'; '...if he should dwell apart beyond that, except by the bhikkhu's permission...'; '...should inform one not fully ordained of a serious offense, except by the bhikkhu's permission.' In the tetrad concerning the sick: a sick person who, out of greed, requests another medicine when there is something to be done with a different medicine, incurs an offense; one who is not sick who requests medicine for a matter that does not require medicine incurs an offense; both incur offenses such as false speech; both do not incur a non-common offense. The rest is clear everywhere.

စတုက္ကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the chapter on tetrads is finished.

ပဉ္စကဝါရဝဏ္ဏနာ

Commentary on the Section of Fives

၃၂၅. ပဉ္စကေသု ပဉ္စ ပုဂ္ဂလာ နိယတာတိ အာနန္တရိယာနမေဝေတံ ဂဟဏံ. ပဉ္စ ဆေဒနကာ အာပတ္တိယော နာမ ပမာဏာတိက္ကန္တေ မဉ္စပီဌေ နိသီဒနကဏ္ဍုပ္ပဋိစ္ဆာဒိဝဿိကသာဋိကာသု သုဂတစီဝရေ စ ဝေဒိတဗ္ဗာ. ပဉ္စဟာကာရေဟီတိ အလဇ္ဇိတာ, အညာဏတာ, ကုက္ကုစ္စပ္ပကတတာ, အကပ္ပိယေ ကပ္ပိယသညိတာ, ကပ္ပိယေ အကပ္ပိယသညိတာတိ ဣမေဟိ ပဉ္စဟိ. ပဉ္စ အာပတ္တိယော မုသာဝါဒပစ္စယာတိ ပါရာဇိကထုလ္လစ္စယဒုက္ကဋသံဃာဒိသေသပါစိတ္တိယာ. အနာမန္တစာရောတိ ‘‘သန္တံ ဘိက္ခုံ အနာပုစ္ဆာ ပုရေဘတ္တံ ပစ္ဆာဘတ္တံ ကုလေသု စာရိတ္တံ အာပဇ္ဇေယျာ’’တိ ဣမဿ အာပုစ္ဆိတွာ စာရဿ အဘာဝေါ. အနဓိဋ္ဌာနန္တိ ‘‘ဂဏဘောဇနေ အညတြ သမယာ’’တိ ဝုတ္တံ [Pg.173] သမယံ အဓိဋ္ဌဟိတွာ ဘောဇနံ အဓိဋ္ဌာနံ နာမ; တထာ အကရဏံ အနဓိဋ္ဌာနံ. အဝိကပ္ပနာ နာမ ယာ ပရမ္ပရဘောဇနေ ဝိကပ္ပနာ ဝုတ္တာ, တဿာ အကရဏံ. ဣမာနိ ဟိ ပဉ္စ ပိဏ္ဍပါတိကဿ ဓုတင်္ဂေနေဝ ပဋိက္ခိတ္တာနိ. ဥဿင်္ကိတပရိသင်္ကိတောတိ ယေ ပဿန္တိ, ယေ သုဏန္တိ, တေဟိ ဥဿင်္ကိတော စေဝ ပရိသင်္ကိတော စ. အပိ အကုပ္ပဓမ္မော ခီဏာသဝေါပိ သမာနော, တသ္မာ အဂေါစရာ ပရိဟရိတဗ္ဗာ. န ဟိ ဧတေသု သန္ဒိဿမာနော အယသတော ဝါ ဂရဟတော ဝါ မုစ္စတိ. သောသာနိကန္တိ သုသာနေ ပတိတကံ. ပါပဏိကန္တိ အာပဏဒွါရေ ပတိတကံ. ထူပစီဝရန္တိ ဝမ္မိကံ ပရိက္ခိပိတွာ ဗလိကမ္မကတံ. အာဘိသေကိကန္တိ နဟာနဋ္ဌာနေ ဝါ ရညော အဘိသေကဋ္ဌာနေ ဝါ ဆဍ္ဍိတစီဝရံ. ဘတပဋိယာဘတန္တိ သုသာနံ နေတွာ ပုန အာနီတကံ. ပဉ္စ မဟာစောရာ ဥတ္တရိမနုဿဓမ္မေ ဝုတ္တာ.

325. In the groups of five, the statement 'five persons are fixed' is a designation for the very same acts with immediate results. The five offenses involving cutting are to be understood in relation to exceeding the measure for beds and benches, sitting cloths, itch-covering cloths, rainy-season robes, and the Sugata’s robe. By 'five reasons' is meant: shamelessness, ignorance, being overcome by scrupulousness, perceiving the unallowable as allowable, and perceiving the allowable as unallowable. The five offenses conditioned by false speech are: pārājika, thullaccaya, dukkaṭa, saṅghādisesa, and pācittiya. 'Going about without asking leave' means the absence of going about after having asked leave, as in the rule: 'should a bhikkhu, without asking an available bhikkhu, go among families before or after the meal.' 'Non-determination' means not making a determination; in the context of 'at a group meal, except at the proper time,' eating after having determined the time is called 'determination,' and not doing so is 'non-determination.' ‘Non-designation’ means not performing the designation mentioned in the context of consecutive meals. Indeed, these five are rejected by the very ascetic practice of one who eats only alms-food. 'Suspected and distrusted' means being suspected and distrusted by those who see and those who hear. Even though one is an Arahant with an unshakable nature, improper resorts should be avoided. For indeed, one seen in them is not freed from ill-repute or blame. 'A charnel-ground robe' is one fallen in a charnel ground. 'A shop robe' is one fallen at a shop's door. 'A stupa-robe' is a cloth wrapped around an anthill as an offering. 'A consecration robe' is a robe discarded at a bathing place or at a king's consecration site. 'A robe brought back' is one taken to a charnel ground and then brought back. The five great thieves are mentioned in the section on superhuman states.

ပဉ္စာပတ္တိယော ကာယတော သမုဋ္ဌန္တီတိ ပဌမေန အာပတ္တိသမုဋ္ဌာနေန ပဉ္စ အာပတ္တိယော အာပဇ္ဇတိ, ‘‘ဘိက္ခု ကပ္ပိယသညီ သညာစိကာယ ကုဋိံ ကရောတီ’’တိ ဧဝံ အန္တရပေယျာလေ ဝုတ္တာပတ္တိယော. ပဉ္စ အာပတ္တိယော ကာယတော စ ဝါစတော စာတိ တတိယေန အာပတ္တိသမုဋ္ဌာနေန ပဉ္စ အာပတ္တိယော အာပဇ္ဇတိ, ‘‘ဘိက္ခု ကပ္ပိယသညီ သံဝိဒဟိတွာ ကုဋိံ ကရောတီ’’တိ ဧဝံ တတ္ထေဝ ဝုတ္တာ အာပတ္တိယော. ဒေသနာဂါမိနိယောတိ ဌပေတွာ ပါရာဇိကဉ္စ သံဃာဒိသေသဉ္စ အဝသေသာ.

'Five offenses arise from the body'—thus, by the first origin of offenses, one commits five offenses, such as those mentioned in the intermediate elided passage: 'A bhikkhu, perceiving it as allowable, builds a hut by requesting for himself.' 'Five offenses arise from both body and speech'—thus, by the third origin of offenses, one commits five offenses, such as those mentioned in that same place: 'A bhikkhu, perceiving it as allowable, builds a hut after arranging.' 'Those absolved by confession' are the remaining offenses, setting aside the pārājika and saṅghādisesa.

ပဉ္စ ကမ္မာနီတိ တဇ္ဇနီယနိယဿပဗ္ဗာဇနီယပဋိသာရဏီယာနိ စတ္တာရိ ဥက္ခေပနီယဉ္စ တိဝိဓမ္ပိ ဧကန္တိ ပဉ္စ. ယာဝတတိယကေ ပဉ္စာတိ ဥက္ခိတ္တာနုဝတ္တိကာယ ဘိက္ခုနိယာ ယာဝတတိယံ သမနုဘာသနာယ အပ္ပဋိနိဿဇ္ဇန္တိယာ ပါရာဇိကံ ထုလ္လစ္စယံ ဒုက္ကဋန္တိ တိဿော, ဘေဒကာနုဝတ္တကာဒိသမနုဘာသနာသု သံဃာဒိသေသော, ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ ပါစိတ္တိယံ. အဒိန္နန္တိ အညေန အဒိန္နံ. အဝိဒိတန္တိ ပဋိဂ္ဂဏှာမီတိ စေတနာယ အဘာဝေန အဝိဒိတံ. အကပ္ပိယန္တိ ပဉ္စဟိ သမဏကပ္ပေဟိ အကပ္ပိယကတံ; ယံ ဝါ ပနညမ္ပိ အကပ္ပိယမံသံ အကပ္ပိယဘောဇနံ. အကတာတိရိတ္တန္တိ ပဝါရေတွာ အတိရိတ္တံ အကတံ. သမဇ္ဇဒါနန္တိ နဋသမဇ္ဇာဒိဒါနံ. ဥသဘဒါနန္တိ ဂေါဂဏဿ အန္တရေ ဥသဘဝိဿဇ္ဇနံ. စိတ္တကမ္မဒါနန္တိ အာဝါသံ ကာရေတွာ တတ္ထ စိတ္တကမ္မံ ကာရေတုံ ဝဋ္ဋတိ. ဣဒံ ပန ပဋိဘာနစိတ္တကမ္မဒါနံ သန္ဓာယ ဝုတ္တံ. ဣမာနိ ဟိ ပဉ္စ ကိဉ္စာပိ လောကဿ ပုညသမ္မတာနိ, အထ ခေါ အပုညာနိ အကုသလာနိယေဝ[Pg.174]. ဥပ္ပန္နံ ပဋိဘာနန္တိ ဧတ္ထ ပဋိဘာနန္တိ ကထေတုကမျတာ ဝုစ္စတိ. ဣမေ ပဉ္စ ဒုပ္ပဋိဝိနောဒယာတိ န သုပဋိဝိနောဒယာ; ဥပါယေန ပန ကာရဏေန အနုရူပါဟိ ပစ္စဝေက္ခနာအနုသာသနာဒီဟိ သက္ကာ ပဋိဝိနောဒေတုန္တိ အတ္ထော.

‘Five formal acts’ are the four—the act of censure, the act of requiring dependence, the act of banishment, and the act of reconciliation—and also the three kinds of suspension, which count as one, making five in total. ‘Five up to the third time’ refers to the three offenses—pārājika, thullaccaya, and dukkaṭa—for a bhikkhunī who follows one who has been suspended, if she does not desist after being admonished up to the third time; a saṅghādisesa for those who follow schismatics and others, if they do not desist after being admonished; and a pācittiya for not giving up a wrong view. ‘Not given’ means not given by another. ‘Not known’ means not known due to the absence of the intention to receive. ‘Unallowable’ means made unallowable by the five monastic usages; or any other unallowable meat or unallowable food. ‘Leftover not made allowable’ means that after one has been invited to take no more, what is leftover has not been made allowable. ‘Giving for festivals’ means giving for festivals of dancers and the like. ‘Giving a bull’ means releasing a bull among a herd of cows. ‘Giving of art’ means it is permissible to have a dwelling built and then commission artwork there; this, however, refers to giving artistic work out of inspiration. Indeed, these five, though considered meritorious by the world, are in fact demeritorious and unwholesome. In ‘arisen inspiration,’ ‘inspiration’ means the desire to speak. ‘These five are hard to dispel’ means they are not easily dispelled; yet they can be dispelled by means of appropriate reflection, instruction, and other suitable methods—this is the meaning.

သကစိတ္တံ ပသီဒတီတိ ဧတ္ထ ဣမာနိ ဝတ္ထူနိ – ကဋအန္ဓကာရဝါသီ ဖုဿဒေဝတ္ထေရော ကိရ စေတိယင်္ဂဏံ သမ္မဇ္ဇိတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ သိန္ဒုဝါရကုသုမသန္ထတမိဝ သမဝိပ္ပကိဏ္ဏဝါလိကံ စေတိယင်္ဂဏံ ဩလောကေန္တော ဗုဒ္ဓါရမ္မဏံ ပီတိပါမောဇ္ဇံ ဥပ္ပာဒေတွာ အဋ္ဌာသိ. တသ္မိံ ခဏေ မာရော ပဗ္ဗတပါဒေ နိဗ္ဗတ္တကာဠမက္ကဋော ဝိယ ဟုတွာ စေတိယင်္ဂဏေ ဂေါမယံ ဝိပ္ပကိရန္တော ဂတော. ထေရော နာသက္ခိ အရဟတ္တံ ပါပုဏိတုံ, သမ္မဇ္ဇိတွာ အဂမာသိ. ဒုတိယဒိဝသေပိ ဇရဂ္ဂဝေါ ဟုတွာ တာဒိသမေဝ ဝိပ္ပကာရံ အကာသိ. တတိယဒိဝသေ ဝင်္ကပါဒံ မနုဿတ္တဘာဝံ နိမ္မိနိတွာ ပါဒေန ပရိကသန္တော အဂမာသိ. ထေရော ‘‘ဧဝရူပေါ ဗီဘစ္ဆပုရိသော သမန္တာ ယောဇနပ္ပမာဏေသု ဂေါစရဂါမေသု နတ္ထိ, သိယာ နု ခေါ မာရော’’တိ စိန္တေတွာ ‘‘မာရောသိ တွ’’န္တိ အာဟ. ‘‘အာမ, ဘန္တေ, မာရောမှိ, န ဒါနိ တေ ဝဉ္စေတုံ အသက္ခိ’’န္တိ. ‘‘ဒိဋ္ဌပုဗ္ဗော တယာ တထာဂတော’’တိ? ‘‘အာမ, ဒိဋ္ဌပုဗ္ဗော’’တိ. ‘‘မာရော နာမ မဟာနုဘာဝေါ ဟောတိ, ဣင်္ဃ တာဝ ဗုဒ္ဓဿ ဘဂဝတော အတ္တဘာဝသဒိသံ အတ္တဘာဝံ နိမ္မိနာဟီ’’တိ? ‘‘န သက္ကာ, ဘန္တေ, တာဒိသံ ရူပံ နိမ္မိနိတုံ; အပိစ ခေါ ပန တံသရိက္ခကံ ပတိရူပကံ နိမ္မိနိဿာမီ’’တိ သကဘာဝံ ဝိဇဟိတွာ ဗုဒ္ဓရူပသဒိသေန အတ္တဘာဝေန အဋ္ဌာသိ. ထေရော မာရံ ဩလောကေတွာ ‘‘အယံ တာဝ သရာဂဒေါသမောဟော ဧဝံ သောဘတိ, ကထံ နု ခေါ ဘဂဝါ န သောဘတိ သဗ္ဗသော ဝီတရာဂဒေါသမောဟော’’တိ ဗုဒ္ဓါရမ္မဏံ ပီတိံ ပဋိလဘိတွာ ဝိပဿနံ ဝဍ္ဎေတွာ အရဟတ္တံ ပါပုဏိ. မာရော ‘‘ဝဉ္စိတောမှိ တယာ, ဘန္တေ’’တိ အာဟ. ထေရောပိ ‘‘ကိံ အတ္ထိ ဇရမာရ, တာဒိသံ ဝဉ္စေတု’’န္တိ အာဟ. လောကန္တရဝိဟာရေပိ ဒတ္တော နာမ ဒဟရဘိက္ခု စေတိယင်္ဂဏံ သမ္မဇ္ဇိတွာ ဩလောကေန္တော ဩဒါတကသိဏံ ပဋိလဘိ. အဋ္ဌ သမာပတ္တိယော နိဗ္ဗတ္တေသိ. တတော ဝိပဿနံ ဝဍ္ဎေတွာ ဖလတ္တယံ သစ္ဆာကာသိ.

‘His own mind becomes serene’—here are the stories: It is said that the Elder Phussadeva, who lived in Kaṭaandhakāra, swept the shrine courtyard, draped his upper robe over one shoulder, and stood gazing at the shrine courtyard, which had sand evenly scattered as if strewn with sinduvāra flowers. He generated joy and gladness with the Buddha as his object. At that moment, Māra, having become like a black monkey born at the foot of a mountain, went about scattering cow dung in the shrine courtyard. The elder was unable to attain arahantship; he swept again and departed. On the second day, Māra, having become an old ox, caused the same kind of disturbance. On the third day, he created a human form with a crooked foot and went about dragging his foot. The elder thought, “Such a repulsive person does not exist in the surrounding alms-round villages within a yojana—could this be Māra?” and said, “Are you Māra?” “Yes, venerable sir, I am Māra. I have not been able to deceive you.” “Have you seen the Tathāgata before?” “Yes, I have seen him before.” “Māra is said to be of great power. Come now, create a form similar to the Blessed One’s own body.” “It is not possible, venerable sir, to create such a form; but I will create a likeness similar to him.” Abandoning his own form, he stood there in a body resembling the Buddha’s form. The elder, looking at Māra, thought, “If this one, who still has lust, hatred, and delusion, shines so brightly, how could the Blessed One, who is entirely free from lust, hatred, and delusion, not shine?” Having gained joy with the Buddha as his object, he developed insight and attained arahantship. Māra said, “Venerable sir, I have been deceived by you.” The elder also said, “Old Māra, what is there to deceive one such as you?” Also in the Lokantara Monastery, a young bhikkhu named Datta, while sweeping the shrine courtyard and gazing at it, attained the white kasiṇa. He produced the eight attainments. Thereafter, having developed insight, he realized the three lower fruits.

ပရစိတ္တံ ပသီဒတီတိ ဧတ္ထ ဣမာနိ ဝတ္ထူနိ – တိဿော နာမ ဒဟရဘိက္ခု ဇမ္ဗုကောလစေတိယင်္ဂဏံ သမ္မဇ္ဇိတွာ သင်္ကာရဆဍ္ဍနိံ ဟတ္ထေန ဂဟေတွာဝ အဋ္ဌာသိ[Pg.175]. တသ္မိံ ခဏေ တိဿဒတ္တတ္ထေရော နာမ နာဝါတော ဩရုယှ စေတိယင်္ဂဏံ ဩလောကေန္တော ဘာဝိတစိတ္တေန သမ္မဋ္ဌဋ္ဌာနန္တိ ဉတွာ ပဉှာသဟဿံ ပုစ္ဆိ, ဣတရော သဗ္ဗံ ဝိဿဇ္ဇေသိ. အညတရသ္မိမ္ပိ ဝိဟာရေ ထေရော စေတိယင်္ဂဏံ သမ္မဇ္ဇိတွာ ဝတ္တံ ပရိစ္ဆိန္ဒိ. ယောနကဝိသယတော စေတိယဝန္ဒကာ စတ္တာရော ထေရာ အာဂန္တွာ စေတိယင်္ဂဏံ ဒိသွာ အန္တော အပ္ပဝိသိတွာ ဒွါရေယေဝ ဌတွာ ဧကော ထေရော အဋ္ဌ ကပ္ပေ အနုဿရိ, ဧကော သောဠသ, ဧကော ဝီသတိ, ဧကော တိံသ ကပ္ပေ အနုဿရိ.

‘The mind of another becomes serene’—here are the stories: A young bhikkhu named Tissa, having swept the courtyard of the Jambukola shrine, stood holding the rubbish basket in his hand. At that moment, an elder named Tissadatta, descending from a boat and observing the shrine courtyard, knew, ‘This is a place swept by one with a developed mind,’ and asked a thousand questions. The other answered them all. In another monastery as well, an elder, having swept the shrine courtyard, completed his duty. Four elders, who were shrine-worshippers from the Yona country, arrived and, seeing the shrine courtyard, did not enter but stood at the gate. One elder recollected eight eons, one recollected sixteen, one recollected twenty, and one recollected thirty eons.

ဒေဝတာ အတ္တမနာ ဟောန္တီတိ ဧတ္ထ ဣဒံ ဝတ္ထု – ဧကသ္မိံ ကိရ ဝိဟာရေ ဧကော ဘိက္ခု စေတိယင်္ဂဏဉ္စ ဗောဓိယင်္ဂဏဉ္စ သမ္မဇ္ဇိတွာ နဟာယိတုံ ဂတော. ဒေဝတာ ‘‘ဣမဿ ဝိဟာရဿ ကတကာလတော ပဋ္ဌာယ ဧဝံ ဝတ္တံ ပူရေတွာ သမ္မဋ္ဌပုဗ္ဗော ဘိက္ခု နတ္ထီ’’တိ ပသန္နစိတ္တာ ပုပ္ဖဟတ္ထာ အဋ္ဌံသု. ထေရော အာဂန္တွာ ‘‘ကတရဂါမဝါသိကာတ္ထာ’’တိ အာဟ. ‘‘ဘန္တေ, ဣဓေဝ ဝသာမ, ဣမဿ ဝိဟာရဿ ကတကာလတော ပဋ္ဌာယ ဧဝံ ဝတ္တံ ပူရေတွာ သမ္မဋ္ဌပုဗ္ဗော ဘိက္ခု နတ္ထီတိ တုမှာကံ, ဘန္တေ, ဝတ္တေ ပသီဒိတွာ ပုပ္ဖဟတ္ထာ ဌိတာမှာ’’တိ ဒေဝတာ အာဟံသု.

‘The deities are delighted’—here is the story: It is said that in a certain monastery, a bhikkhu, having swept the shrine courtyard and the Bodhi-tree courtyard, went to bathe. The deities, with pleased minds, thought, “Since the time this monastery was made, there has not been a bhikkhu who has fulfilled his duty and swept like this,” and they stood holding flowers. When the elder returned, he asked, “Of which village are you inhabitants?” The deities replied, “Venerable sir, we dwell right here. Since the time this monastery was made, there has not been a bhikkhu who has fulfilled his duty and swept like this. Being pleased with your duty, venerable sir, we are standing holding flowers.”

ပါသာဒိကသံဝတ္တနိကန္တိ ဧတ္ထ ဣဒံ ဝတ္ထု – ဧကံ ကိရ အမစ္စပုတ္တံ အဘယတ္ထေရဉ္စ အာရဗ္ဘ အယံ ကထာ ဥဒပါဒိ ‘‘ကိံ နု ခေါ အမစ္စပုတ္တော ပါသာဒိကော, အဘယတ္ထေရောတိ ဥဘောပိ နေ ဧကသ္မိံ ဌာနေ ဩလောကေဿာမာ’’တိ. ဉာတကာ အမစ္စပုတ္တံ အလင်္ကရိတွာ မဟာစေတိယံ ဝန္ဒာပေဿာမာတိ အဂမံသု. ထေရမာတာပိ ပါသာဒိကံ စီဝရံ ကာရေတွာ ပုတ္တဿ ပဟိဏိ, ‘‘ပုတ္တော မေ ကေသေ ဆိန္ဒာပေတွာ ဣမံ စီဝရံ ပါရုပိတွာ ဘိက္ခုသံဃပရိဝုတော မဟာစေတိယံ ဝန္ဒတူ’’တိ. အမစ္စပုတ္တော ဉာတိပရိဝုတော ပါစီနဒွါရေန စေတိယင်္ဂဏံ အာရုဠှော, အဘယတ္ထေရော ဘိက္ခုသံဃပရိဝုတော ဒက္ခိဏဒွါရေန စေတိယင်္ဂဏံ အာရုဟိတွာ စေတိယင်္ဂဏေ တေန သဒ္ဓိံ သမာဂန္တွာ အာဟ – ‘‘ကိံ တွံ, အာဝုသော, မဟလ္လကတ္ထေရဿ သမ္မဋ္ဌဋ္ဌာနေ ကစဝရံ ဆဍ္ဍေတွာ မယာ သဒ္ဓိံ ယုဂဂ္ဂါဟံ ဂဏှာသီ’’တိ. အတီတတ္တဘာဝေ ကိရ အဘယတ္ထေရော မဟလ္လကတ္ထေရော နာမ ဟုတွာ ဂေါစရဂါမေ စေတိယင်္ဂဏံ သမ္မဇ္ဇိ, အမစ္စပုတ္တော မဟာဥပါသကော ဟုတွာ သမ္မဋ္ဌဋ္ဌာနေ ကစဝရံ ဂဟေတွာ ဆဍ္ဍေသိ.

‘Conducive to admiration’—here is the story: It is said that this talk arose concerning a minister’s son and the Elder Abhaya: “Who is more admirable, the minister’s son or the Elder Abhaya? Let us observe them both in the same place.” The relatives adorned the minister’s son and went, intending, “We will have him pay homage to the Great Shrine.” The elder’s mother also had an admirable robe made and sent it to her son with the message: “Let my son have his hair cut, don this robe, and, surrounded by the community of bhikkhus, pay homage to the Great Shrine.” The minister’s son, surrounded by his relatives, ascended to the shrine courtyard through the eastern gate. The Elder Abhaya, surrounded by the community of bhikkhus, ascended to the shrine courtyard through the southern gate and, meeting the minister's son there, said: “Friend, having cleared away rubbish in a place swept by a senior elder, do you now compete with me?” It is said that in a past existence, the Elder Abhaya had been a senior elder and had swept the shrine courtyard in an alms-round village; the minister’s son had been a great lay devotee and had taken the rubbish from that swept place and discarded it.

သတ္ထုသာသနံ ကတံ ဟောတီတိ ဣဒံ သမ္မဇ္ဇနဝတ္တံ နာမ ဗုဒ္ဓေဟိ ဝဏ္ဏိတံ, တသ္မာ တံ ကရောန္တေန သတ္ထုသာသနံ ကတံ ဟောတိ. တတြိဒံ ဝတ္ထု – အာယသ္မာ [Pg.176] ကိရ သာရိပုတ္တော ဟိမဝန္တံ ဂန္တွာ ဧကသ္မိံ ပဗ္ဘာရေ အသမ္မဇ္ဇိတွာဝ နိရောဓံ သမာပဇ္ဇိတွာ နိသီဒိ. ဘဂဝါ အာဝဇ္ဇန္တော ထေရဿ အသမ္မဇ္ဇိတွာ နိသိန္နဘာဝံ ဉတွာ အာကာသေန ဂန္တွာ ထေရဿ ပုရတော အသမ္မဋ္ဌဋ္ဌာနေ ပါဒါနိ ဒဿေတွာ ပစ္စာဂဉ္ဆိ. ထေရော သမာပတ္တိတော ဝုဋ္ဌိတော ဘဂဝတော ပါဒါနိ ဒိသွာ ဗလဝဟိရောတ္တပ္ပံ ပစ္စုပဋ္ဌာပေတွာ ဇဏ္ဏုကေဟိ ပတိဋ္ဌာယ ‘‘အသမ္မဇ္ဇိတွာ နိသိန္နဘာဝံ ဝတ မေ သတ္ထာ အညာသိ, သံဃမဇ္ဈေ ဒါနိ စောဒနံ ကာရေဿာမီ’’တိ ဒသဗလဿ သန္တိကံ ဂန္တွာ ဝန္ဒိတွာ နိသီဒိ. ဘဂဝါ ‘‘ကုဟိံ ဂတောသိ, သာရိပုတ္တာ’’တိ ဝတွာ ‘‘န ပတိရူပံ ဒါနိ တေ မယှံ အနန္တရေ ဌာနေ ဌတွာ ဝိစရန္တဿ အသမ္မဇ္ဇိတွာ နိသီဒိတု’’န္တိ အာဟ. တတော ပဋ္ဌာယ ထေရော ဂဏ္ဌိကပဋိမုဉ္စနဋ္ဌာနေပိ တိဋ္ဌန္တော ပါဒေန ကစဝရံ ဝိယူဟိတွာဝ တိဋ္ဌတိ.

‘The Teacher’s instruction is done’—this duty of sweeping is praised by the Buddhas. Therefore, by doing it, one does the Teacher’s instruction. Here is the story: It is said that the Venerable Sāriputta went to the Himalayas and, without sweeping a certain mountain recess, entered the attainment of cessation and sat down. The Blessed One, reflecting, knew the elder’s state of sitting without sweeping and, traveling through the air, showed his footprints in the unswept spot before the elder and then returned. The elder, having emerged from his attainment, saw the Blessed One’s footprints and, establishing strong shame and moral dread, knelt down and thought, ‘Alas, the Teacher knew that I sat down without sweeping! Now I will bring about a censure in the midst of the Saṅgha.’ He went to the presence of the Ten-Powered One, paid homage, and sat down. The Blessed One said, ‘Where have you been, Sāriputta?’ and then added, ‘It is not proper for you now, who stands and wanders in a place so near to me, to sit down without sweeping.’ From then on, the elder, even when standing in a place for fastening the knot of his robe, would stand only after sweeping away the rubbish with his foot.

အတ္တနော ဘာသပရိယန္တံ န ဥဂ္ဂဏှာတီတိ ‘‘ဣမသ္မိံ ဝတ္ထုသ္မိံ ဧတ္တကံ သုတ္တံ ဥပလဗ္ဘတိ, ဧတ္တကော ဝိနိစ္ဆယော, ဧတ္တကံ သုတ္တဉ္စ ဝိနိစ္ဆယဉ္စ ဝက္ခာမီ’’တိ ဧဝံ အတ္တနော ဘာသပရိယန္တံ န ဥဂ္ဂဏှာတိ. ‘‘အယံ စောဒကဿ ပုရိမကထာ, အယံ ပစ္ဆိမကထာ, အယံ စုဒိတကဿ ပုရိမကထာ, အယံ ပစ္ဆိမကထာ, ဧတ္တကံ ဂယှူပဂံ, ဧတ္တကံ န ဂယှူပဂ’’န္တိ ဧဝံ အနုဂ္ဂဏှန္တော ပန ပရဿ ဘာသပရိယန္တံ န ဥဂ္ဂဏှာတိ နာမ. အာပတ္တိံ န ဇာနာတီတိ ပါရာဇိကံ ဝါ သံဃာဒိသေသံ ဝါတိ သတ္တန္နံ အာပတ္တိက္ခန္ဓာနံ နာနာကရဏံ န ဇာနာတိ. မူလန္တိ ဒွေ အာပတ္တိယာ မူလာနိ ကာယော စ ဝါစာ စ, တာနိ န ဇာနာတိ. သမုဒယန္တိ ဆ အာပတ္တိသမုဋ္ဌာနာနိ အာပတ္တိသမုဒယော နာမ, တာနိ န ဇာနာတိ. ပါရာဇိကာဒီနံ ဝတ္ထုံ န ဇာနာတီတိပိ ဝုတ္တံ ဟောတိ. နိရောဓန္တိ အယံ အာပတ္တိ ဒေသနာယ နိရုဇ္ဈတိ, ဝူပသမ္မတိ, အယံ ဝုဋ္ဌာနေနာတိ ဧဝံ အာပတ္တိနိရောဓံ န ဇာနာတိ. သတ္တ သမထေ အဇာနန္တော ပန အာပတ္တိနိရောဓဂါမိနိပဋိပဒံ န ဇာနာတိ.

‘Not grasping the extent of one’s own speech’ means not grasping thus: ‘In this matter, this much of the text is found, this much is the decision; I will speak this much of the text and the decision.’ Furthermore, one who does not grasp thus: ‘This is the accuser’s initial statement, this is the later statement; this is the accused’s initial statement, this is the later statement; this much is to be accepted, this much is not to be accepted,’ is called one who does not grasp the extent of another’s speech. ‘Not knowing the offense’ means not knowing the distinctions among the seven groups of offenses, such as pārājika or saṅghādisesa. ‘The root’ means not knowing the two roots of an offense: body and speech. ‘The origin’ means not knowing the six origins of offenses, which are called the arising of an offense. It is also said that this means not knowing the basis of pārājika and other offenses. ‘The cessation’ means not knowing thus how an offense ceases: ‘This offense ceases by confession, it is allayed; this one ceases by rehabilitation.’ Furthermore, one who does not know the seven methods of settlement does not know the path leading to the cessation of offenses.

အဓိကရဏပဉ္စကေ အဓိကရဏံ နာမ စတ္တာရိ အဓိကရဏာနိ. အဓိကရဏဿ မူလံ နာမ တေတ္တိံသ မူလာနိ – ဝိဝါဒါဓိကရဏဿ ဒွါဒသ မူလာနိ, အနုဝါဒါဓိကရဏဿ စုဒ္ဒသ, အာပတ္တာဓိကရဏဿ ဆ, ကိစ္စာဓိကရဏဿ ဧကံ; တာနိ ပရတော အာဝိ ဘဝိဿန္တိ. အဓိကရဏသမုဒယော နာမ အဓိကရဏသမုဋ္ဌာနံ. ဝိဝါဒါဓိကရဏံ အဋ္ဌာရသ ဘေဒကရဝတ္ထူနိ နိဿာယ ဥပ္ပဇ္ဇတိ; အနုဝါဒါဓိကရဏံ စတဿော ဝိပတ္တိယော; အာပတ္တာဓိကရဏံ သတ္တာပတ္တိက္ခန္ဓေ; ကိစ္စာဓိကရဏံ စတ္တာရိ သံဃကိစ္စာနီတိ ဣမံ ဝိဘာဂံ န ဇာနာတီတိ အတ္ထော[Pg.177]. အဓိကရဏနိရောဓံ န ဇာနာတီတိ ဓမ္မေန ဝိနယေန သတ္ထုသာသနေန မူလာမူလံ ဂန္တွာ ဝိနိစ္ဆယသမထံ ပါပေတုံ န သက္ကောတိ; ‘‘ဣဒံ အဓိကရဏံ ဒွီဟိ, ဣဒံ စတူဟိ, ဣဒံ တီဟိ ဣဒံ ဧကေန သမထေန သမ္မတီ’’တိ ဧဝံ သတ္တ သမထေ အဇာနန္တော ပန အဓိကရဏနိရောဓဂါမိနိပဋိပဒံ န ဇာနာတိ နာမ. ဝတ္ထုံ န ဇာနာတီတိ ‘‘ဣဒံ ပါရာဇိကဿ ဝတ္ထု, ဣဒံ သံဃာဒိသေသဿာ’’တိ ဧဝံ သတ္တန္နံ အာပတ္တိက္ခန္ဓာနံ ဝတ္ထုံ န ဇာနာတိ. နိဒါနန္တိ ‘‘သတ္တန္နံ နိဒါနာနံ ဣဒံ သိက္ခာပဒံ ဧတ္ထ ပညတ္တံ, ဣဒံ ဧတ္ထာ’’တိ န ဇာနာတိ. ပညတ္တိံ န ဇာနာတီတိ တသ္မိံ တသ္မိံ သိက္ခာပဒေ ပဌမပညတ္တိံ န ဇာနာတိ. အနုပညတ္တိန္တိ ပုနပ္ပုနံ ပညတ္တိံ န ဇာနာတိ. အနုသန္ဓိဝစနပထန္တိ ကထာနုသန္ဓိ-ဝိနိစ္ဆယာနုသန္ဓိဝသေန ဝတ္ထုံ န ဇာနာတိ. ဉတ္တိံ န ဇာနာတီတိ သဗ္ဗေန သဗ္ဗံ ဉတ္တိံ န ဇာနာတိ. ဉတ္တိယာ ကရဏံ န ဇာနာတီတိ ဉတ္တိကိစ္စံ န ဇာနာတိ, ဩသာရဏာဒီသု နဝသု ဌာနေသု ဉတ္တိကမ္မံ နာမ ဟောတိ, ဉတ္တိဒုတိယဉတ္တိစတုတ္ထကမ္မေသု ဉတ္တိယာ ကမ္မပ္ပတ္တော ဟုတွာ တိဋ္ဌတီတိ န ဇာနာတိ. န ပုဗ္ဗကုသလော ဟောတိ န အပရကုသလောတိ ပုဗ္ဗေ ကထေတဗ္ဗဉ္စ ပစ္ဆာ ကထေတဗ္ဗဉ္စ န ဇာနာတိ, ဉတ္တိ နာမ ပုဗ္ဗေ ဌပေတဗ္ဗာ, ပစ္ဆာ န ဌပေတဗ္ဗာတိပိ န ဇာနာတိ. အကာလညူ စ ဟောတီတိ ကာလံ န ဇာနာတိ, အနဇ္ဈိဋ္ဌော အယာစိတော ဘာသတိ, ဉတ္တိကာလမ္ပိ ဉတ္တိခေတ္တမ္ပိ ဉတ္တိဩကာသမ္ပိ န ဇာနာတိ.

In the Adhikaraṇapañcaka, ‘legal issue’ means the four legal issues. The ‘root’ of a legal issue means thirty-three roots: twelve roots for vivādādhikaraṇa (issues arising from disputes), fourteen for anuvādādhikaraṇa (issues arising from accusations), six for āpattādhikaraṇa (issues arising from offenses), and one for kiccādhikaraṇa (issues arising from formal acts); these will be made clear later. The ‘origin of a legal issue’ means the origination of the legal issue. Vivādādhikaraṇa arises dependent on eighteen grounds for creating divisions; anuvādādhikaraṇa on four kinds of failures; āpattādhikaraṇa on the seven groups of offenses; kiccādhikaraṇa on the four formal acts of the Saṅgha—the meaning is not knowing this division. ‘Not knowing the cessation of legal issues’ means being unable to go to the root of the matter by means of the Dhamma, the Vinaya, and the Teacher’s instruction, and to bring it to a settled decision. Furthermore, one who does not know the seven methods of settlement—such as ‘this legal issue is settled by two, this by four, this by three, this by one’—is called a person who does not know the path leading to the cessation of legal issues. ‘Not knowing the basis’ means not knowing, ‘This is the basis for a pārājika offense, this for a saṅghādisesa offense,’ and so on for the seven groups of offenses. ‘The origin’ means not knowing, ‘Among the seven origins, this training rule was laid down here, and this one here.’ ‘Not knowing the enactment’ means not knowing the first enactment in each training rule. ‘The supplementary enactment’ means not knowing the repeated enactment. ‘The path of connected speech’ means not knowing the matter by way of a connected discussion or a connected decision. ‘Not knowing the motion’ means not knowing the motion in every respect. ‘Not knowing the procedure of the motion’ means not knowing the function of the motion; not knowing that in nine instances, beginning with rehabilitation, there is what is called a motion-act; and not knowing that in motion-second and motion-fourth acts, once the motion is established, one has arrived at the formal act. ‘Not being skilled in what comes before or after’ means not knowing what should be spoken first and what later, and also not knowing that the motion should be established first and not afterward. ‘And being one who does not know the proper time’ means not knowing the time, speaking uninvited and unasked, and not knowing the time for the motion, the field for the motion, or the opportunity for the motion.

မန္ဒတ္တာ မောမူဟတ္တာတိ ကေဝလံ အညာဏေန မောမူဟဘာဝေန ဓုတင်္ဂေ အာနိသံသံ အဇာနိတွာ. ပါပိစ္ဆောတိ တေန အရညဝါသေန ပစ္စယလာဘံ ပတ္ထယမာနော. ပဝိဝေကန္တိ ကာယစိတ္တဥပဓိဝိဝေကံ. ဣဒမတ္ထိတန္တိ ဣမာယ ကလျာဏာယ ပဋိပတ္တိယာ အတ္ထော ဧတဿာတိ ဣဒမတ္ထိ, ဣဒမတ္ထိနော ဘာဝေါ ဣဒမတ္ထိတာ; တံ ဣဒမတ္ထိတံယေဝ နိဿာယ န အညံ ကိဉ္စိ လောကာမိသန္တိ အတ္ထော.

‘Because of dullness, because of delusion’ means solely due to ignorance and a state of delusion, not knowing the benefit of the ascetic practice. ‘With evil desires’ means desiring the gain of requisites by means of that forest-dwelling. ‘Desiring solitude’ means desiring seclusion of body, mind, and the substrates of existence. ‘Being for this purpose’ means: for this person, there is a purpose in this noble practice, thus he is ‘one for whom this is the purpose’; the state of being one for whom this is the purpose is ‘being for this purpose’ (idamatthitā); the meaning is that one becomes a forest-dweller relying solely on that state of being for this purpose, and not on any other worldly allurement.

ဥပေါသထံ န ဇာနာတီတိ နဝဝိဓံ ဥပေါသထံ န ဇာနာတိ. ဥပေါသထကမ္မန္တိ အဓမ္မေနဝဂ္ဂါဒိဘေဒံ စတုဗ္ဗိဓံ ဥပေါသထကမ္မံ န ဇာနာတိ. ပါတိမောက္ခန္တိ ဒွေ မာတိကာ န ဇာနာတိ. ပါတိမောက္ခုဒ္ဒေသန္တိ သဗ္ဗမ္ပိ နဝဝိဓံ ပါတိမောက္ခုဒ္ဒေသံ န ဇာနာတိ. ပဝါရဏန္တိ နဝဝိဓံ ပဝါရဏံ န ဇာနာတိ. ပဝါရဏာကမ္မံ ဥပေါသထကမ္မသဒိသမေဝ.

'He does not know the Uposatha' means he does not know the nine kinds of Uposatha. 'He does not know the Uposatha-kamma' means he does not know the four kinds of Uposatha-kamma, which are differentiated as those performed by an unlawful group, and so on. 'He does not know the Pātimokkha' means he does not know the two matrices. 'He does not know the recitation of the Pātimokkha' means he does not know the entire nine kinds of recitation of the Pātimokkha. 'He does not know the Pavāraṇā' means he does not know the nine kinds of Pavāraṇā. The Pavāraṇā-kamma is just like the Uposatha-kamma.

အပါသာဒိကပဉ္စကေ [Pg.178] – အပါသာဒိကန္တိ ကာယဒုစ္စရိတာဒိ အကုသလကမ္မံ ဝုစ္စတိ. ပါသာဒိကန္တိ ကာယသုစရိတာဒိ ကုသလကမ္မံ ဝုစ္စတိ. အတိဝေလန္တိ ဝေလံ အတိက္ကမ္မ ဗဟုတရံ ကာလံ ကုလေသု အပ္ပံ ဝိဟာရေတိ အတ္ထော. ဩတာရောတိ ကိလေသာနံ အန္တော ဩတရဏံ. သံကိလိဋ္ဌန္တိ ဒုဋ္ဌုလ္လာပတ္တိကာယသံသဂ္ဂါဒိဘေဒံ. ဝိသုဒ္ဓိပဉ္စကေပဝါရဏာဂ္ဂဟဏေန နဝဝိဓာပိ ပဝါရဏာ ဝေဒိတဗ္ဗာ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

In the pentad on the unpleasing: 'unpleasing' refers to unwholesome action such as bodily misconduct. 'Pleasing' refers to wholesome action such as good bodily conduct. 'Excessive' means: having exceeded the time limit, one dwells for a longer time among families and for a short time in the monastery. 'Opportunity' means the entering into the interior of the defilements. 'Defiled' refers to the differentiation into a grave offense, an offense of bodily contact, and so on. In the pentad on purity, by the taking of Pavāraṇā, the nine kinds of Pavāraṇā should also be known. The remainder everywhere is clear indeed.

ပဉ္စကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the section on pentads is finished.

ဆက္ကဝါရဝဏ္ဏနာ

The Explanation of the Section on Hexads

၃၂၆. ဆက္ကေသု – ဆ သာမီစိယောတိ ‘‘သော စ ဘိက္ခု အနဗ္ဘိတော, တေ စ ဘိက္ခူ ဂါရယှာ, အယံ တတ္ထ သာမီစိ’’, ‘‘ယုဉ္ဇန္တာယသ္မန္တော သကံ, မာ ဝေါ သကံ ဝိနဿာတိ အယံ တတ္ထ သာမီစိ’’, ‘‘အယံ တေ ဘိက္ခု ပတ္တော ယာဝ ဘေဒနာယ ဓာရေတဗ္ဗောတိ အယံ တတ္ထ သာမီစိ’’, ‘‘တတော နီဟရိတွာ ဘိက္ခူဟိ သဒ္ဓိံ သံဝိဘဇိတဗ္ဗံ, အယံ တတ္ထ သာမီစိ’’, ‘‘အညာတဗ္ဗံ ပရိပုစ္ဆိတဗ္ဗံ ပရိပဉှိတဗ္ဗံ, အယံ တတ္ထ သာမီစိ’’, ‘‘ယဿ ဘဝိဿတိ သော ဟရိဿတီတိ အယံ တတ္ထ သာမီစီ’’တိ ဣမာ ဘိက္ခုပါတိမောက္ခေယေဝ ဆ သာမီစိယော. ဆ ဆေဒနကာတိ ပဉ္စကေ ဝုတ္တာ ပဉ္စ ဘိက္ခုနီနံ ဥဒကသာဋိကာယ သဒ္ဓိံ ဆ. ဆဟာကာရေဟီတိ အလဇ္ဇိတာ အညာဏတာ ကုက္ကုစ္စပကတတာ အကပ္ပိယေ ကပ္ပိယသညိတာ ကပ္ပိယေ အကပ္ပိယသညိတာ သတိသမ္မောသာတိ. တတ္ထ ဧကရတ္တဆာရတ္တသတ္တာဟာတိက္ကမာဒီသု အာပတ္တိံ သတိသမ္မောသေန အာပဇ္ဇတိ. သေသံ ဝုတ္တနယမေဝ. ဆ အာနိသံသာ ဝိနယဓရေတိ ပဉ္စကေ ဝုတ္တာ ပဉ္စ တဿာဓေယျော ဥပေါသထောတိ ဣမိနာ သဒ္ဓိံ ဆ.

326. In the hexads—six proprieties: 'That bhikkhu is not rehabilitated, and those bhikkhus are blameworthy—this is the propriety therein'; 'Venerable sirs, apply yourselves to your own task; let not your own task be lost—this is the propriety therein'; 'This bowl is for you, bhikkhu, to be kept until it breaks—this is the propriety therein'; 'Having taken it from there, it is to be shared with the bhikkhus—this is the propriety therein'; 'It should be known, it should be asked about, it should be investigated—this is the propriety therein'; 'He for whom it will be, he will take it—this is the propriety therein.' Thus, these six proprieties are in the Bhikkhu Pātimokkha itself. Six cutting-off offenses: the five mentioned in the pentad, together with the bhikkhunīs' bathing-cloth offense, make six. By six reasons: shamelessness, ignorance, being overcome by scrupulousness, perceiving the unallowable as allowable, perceiving the allowable as unallowable, and loss of mindfulness. Therein, in cases such as exceeding one night, six nights, or seven days, one falls into an offense through loss of mindfulness. The remainder is just as has been explained. Six benefits for a Vinaya-expert: the five mentioned in the pentad, together with this one, 'the Uposatha is to be undertaken by him,' make six.

ဆ ပရမာနီတိ ‘‘ဒသာဟပရမံ အတိရေကစီဝရံ ဓာရေတဗ္ဗံ, မာသပရမံ တေန ဘိက္ခုနာ တံ စီဝရံ နိက္ခိပိတဗ္ဗံ, သန္တရုတ္တရပရမံ တေန ဘိက္ခုနာ တတော စီဝရံ သာဒိတဗ္ဗံ, ဆက္ခတ္တုပရမံ တုဏှီဘူတေန ဥဒ္ဒိဿ ဌာတဗ္ဗံ, နဝံ ပန ဘိက္ခုနာ သန္ထတံ ကာရာပေတွာ ဆဗ္ဗဿာနိ ဓာရေတဗ္ဗံ ဆဗ္ဗဿပရမတာ ဓာရေတဗ္ဗံ, တိယောဇနပရမံ သဟတ္ထာ ဓာရေတဗ္ဗာနိ, ဒသာဟပရမံ အတိရေကပတ္တော ဓာရေတဗ္ဗော, သတ္တာဟပရမံ သန္နိဓိကာရကံ ပရိဘုဉ္ဇိတဗ္ဗာနိ, ဆာရတ္တပရမံ တေန ဘိက္ခုနာ တေန စီဝရေန ဝိပ္ပဝသိတဗ္ဗံ, စတုက္ကံသပရမံ, အဍ္ဎတေယျကံသပရမံ, ဒွင်္ဂုလပဗ္ဗပရမံ အာဒါတဗ္ဗံ, အဋ္ဌင်္ဂုလပရမံ မဉ္စပဋိပါဒကံ[Pg.179], အဋ္ဌင်္ဂုလပရမံ ဒန္တကဋ္ဌ’’န္တိ ဣမာနိ စုဒ္ဒသ ပရမာနိ. တတ္ထ ပဌမာနိ ဆ ဧကံ ဆက္ကံ, တတော ဧကံ အပနေတွာ သေသေသု ဧကေကံ ပက္ခိပိတွာတိအာဒိနာ နယေန အညာနိပိ ဆက္ကာနိ ကာတဗ္ဗာနိ.

Six limits: 'An extra robe is to be kept for at most ten days; that robe is to be set aside by that bhikkhu for at most a month; a bhikkhu may accept a robe from that, at most enough for an under-robe and an upper-robe; one should stand silently, having aimed at a donor, for at most six times; having had a new felt rug made, a bhikkhu is to keep it for six years, it is to be kept for at most six years; they are to be carried by one's own hand for at most three yojanas; an extra bowl is to be kept for at most ten days; things stored up are to be consumed within at most seven days; that bhikkhu is to dwell apart from that robe for at most six nights; at most four kaṃsas; at most two and a half kaṃsas; it is to be taken at most two finger-joints; a bed-leg of at most eight finger-breadths; a tooth-stick of at most eight finger-breadths.' Thus, there are these fourteen limits. Therein, the first six are one hexad. Then, by removing one and adding one from the remainder, in this way, other hexads are also to be formed.

ဆ အာပတ္တိယောတိ တီဏိ ဆက္ကာနိ အန္တရပေယျာလေ ဝုတ္တာနိ. ဆ ကမ္မာနီတိ တဇ္ဇနီယ-နိယဿ-ပဗ္ဗာဇနီယ-ပဋိသာရဏီယာနိ စတ္တာရိ, အာပတ္တိယာ အဒဿနေ စ အပ္ပဋိကမ္မေ စ ဝုတ္တဒွယမ္ပိ ဧကံ, ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ ဧကန္တိ ဆ. နဟာနေတိ ဩရေနဍ္ဎမာသံ နဟာနေ; ဝိပ္ပကတစီဝရာဒိဆက္ကဒွယံ ကထိနက္ခန္ဓကေ နိဒ္ဒိဋ္ဌံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Six offenses: three hexads have been spoken of in the intermediate peyyāla section. Six acts: the four acts of rebuke, subordination, banishment, and reconciliation; the one act for both not seeing an offense and not making amends for it; and the one act for not abandoning a bad view—thus, there are six acts. In bathing: this refers to the training rule on bathing within half a month; the two hexads beginning with 'the unfinished robe' are pointed out in the Kathinakkhandhaka. The remainder everywhere is clear indeed.

ဆက္ကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the section on hexads is finished.

သတ္တကဝါရဝဏ္ဏနာ

The Explanation of the Section on Heptads

၃၂၇. သတ္တကေသု – သတ္တ သာမီစိယောတိ ပုဗ္ဗေ ဝုတ္တေသု ဆသု ‘‘သာ စ ဘိက္ခုနီ အနဗ္ဘိတာ, တာ စ ဘိက္ခုနိယော ဂါရယှာ, အယံ တတ္ထ သာမီစီ’’တိ ဣမံ ပက္ခိပိတွာ သတ္တ ဝေဒိတဗ္ဗာ. သတ္တ အဓမ္မိကာ ပဋိညာတကရဏာတိ ‘‘ဘိက္ခု ပါရာဇိကံ အဇ္ဈာပန္နော ဟောတိ, ပါရာဇိကေန စောဒိယမာနော ‘သံဃာဒိသေသံ အဇ္ဈာပန္နောမှီ’တိ ပဋိဇာနာတိ, တံ သံဃော သံဃာဒိသေသေန ကာရေတိ, အဓမ္မိကံ ပဋိညာတကရဏ’’န္တိ ဧဝံ သမထက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာ. ဓမ္မိကာပိ တတ္ထေဝ နိဒ္ဒိဋ္ဌာ. သတ္တန္နံ အနာပတ္တိ သတ္တာဟကရဏီယေန ဂန္တုန္တိ ဝဿူပနာယိကက္ခန္ဓကေ ဝုတ္တံ. သတ္တာနိသံသာ ဝိနယဓရေတိ ‘‘တဿာဓေယျော ဥပေါသထော ပဝါရဏာ’’တိ ဣမေဟိ သဒ္ဓိံ ပဉ္စကေ ဝုတ္တာ ပဉ္စ သတ္တ ဟောန္တိ. သတ္တ ပရမာနီတိ ဆက္ကေ ဝုတ္တာနိယေဝ သတ္တကဝသေန ယောဇေတဗ္ဗာနိ. ကတစီဝရန္တိအာဒီနိ ဒွေ သတ္တကာနိ ကထိနက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာနိ.

327. In the heptads: As for the seven proprieties, they should be understood as seven by adding this one—'And that bhikkhunī is unrehabilitated, while those bhikkhunīs are censurable; this is the propriety there'—to the six previously mentioned. The seven unlawful acts based on acknowledgement are pointed out in the Samathakkhandhaka thus: 'A bhikkhu has committed a pārājika offense. Being charged with a pārājika, he acknowledges, "I have committed a saṅghādisesa offense." The Saṅgha then deals with him for a saṅghādisesa. This is an unlawful act based on acknowledgement.' The lawful ones are also pointed out in that same place. The heptad concerning 'for seven types of persons, there is no offense in going on a journey with a seven-day allowance' is stated in the Vassūpanāyikakkhandhaka. As for the seven benefits for a Vinaya-expert, the five mentioned in the pentad become seven when combined with these: 'The Uposatha and Pavāraṇā are to be undertaken by him.' As for the seven limits, the very ones mentioned in the hexad should be applied by way of a heptad. The two heptads beginning with 'the robe-making is finished' are pointed out in the Kathinakkhandhaka.

ဘိက္ခုဿ န ဟောတိ အာပတ္တိ ဒဋ္ဌဗ္ဗာ, ဘိက္ခုဿ ဟောတိ အာပတ္တိ ဒဋ္ဌဗ္ဗာ, ဘိက္ခုဿ ဟောတိ အာပတ္တိ ပဋိကာတဗ္ဗာတိ ဣမာနိ တီဏိ သတ္တကာနိ, ဒွေ အဓမ္မိကာနိ, ဧကံ ဓမ္မိကံ; တာနိ တီဏိပိ စမ္ပေယျကေ နိဒ္ဒိဋ္ဌာနိ. အသဒ္ဓမ္မာတိ အသတံ ဓမ္မာ, အသန္တော ဝါ ဓမ္မာ; အသောဘနာ ဟီနာ လာမကာတိ အတ္ထော. သဒ္ဓမ္မာတိ သတံ ဗုဒ္ဓါဒီနံ ဓမ္မာ; သန္တော ဝါ ဓမ္မာ သုန္ဒရာ ဥတ္တမာတိ အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'For a bhikkhu, there is no offense to be seen'; 'For a bhikkhu, there is an offense to be seen'; 'For a bhikkhu, there is an offense to be remedied'—these are three heptads. Two are unlawful, one is lawful; all three are pointed out in the Campeyyakkhandhaka. 'Untrue Dhamma' means the principles of the unvirtuous, or unwholesome principles; the meaning is that they are unseemly, inferior, and base. 'True Dhamma' means the principles of the virtuous, such as the Buddha and others, or wholesome principles; the meaning is that they are beautiful and excellent. The remainder in all cases is self-evident.

သတ္တကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the section on heptads is finished.

အဋ္ဌကဝါရဝဏ္ဏနာ

The Explanation of the Section on Octads

၃၂၈. အဋ္ဌကေသု [Pg.180] – အဋ္ဌာနိသံသေတိ ‘‘န မယံ ဣမိနာ ဘိက္ခုနာ သဒ္ဓိံ ဥပေါသထံ ကရိဿာမ, ဝိနာ ဣမိနာ ဘိက္ခုနာ ဥပေါသထံ ကရိဿာမ, န မယံ ဣမိနာ ဘိက္ခုနာ သဒ္ဓိံ ပဝါရေဿာမ, သံဃကမ္မံ ကရိဿာမ, အာသနေ နိသီဒိဿာမ, ယာဂုပါနေ နိသီဒိဿာမ, ဘတ္တဂ္ဂေ နိသီဒိဿာမ, ဧကစ္ဆန္နေ ဝသိဿာမ, ယထာဝုဍ္ဎံ အဘိဝါဒနံ ပစ္စုဋ္ဌာနံ အဉ္ဇလိကမ္မံ သာမီစိကမ္မံ ကရိဿာမ, ဝိနာ ဣမိနာ ဘိက္ခုနာ ကရိဿာမာ’’တိ ဧဝံ ကောသမ္ဗကက္ခန္ဓကေ ဝုတ္တေ အာနိသံသေ. ဒုတိယအဋ္ဌကေပိ ဧသေဝ နယော, တမ္ပိ ဟိ ဧဝမေဝ ကောသမ္ဗကက္ခန္ဓကေ ဝုတ္တံ.

328. In the sections on eight: As for the eight benefits, these are the benefits stated in the Kosambakakkhandhaka thus: ‘We will not perform the Uposatha with this bhikkhu... (and so on for Pavāraṇā, formal acts of the Saṅgha, sitting on seats, at the gruel-distribution, in the refectory, and living under one roof)... we will perform the paying of respects, rising, making the añjali gesture, and proper duties according to seniority; we will do these things without this bhikkhu.’ For the second eightfold group, this is the same method, for that too is stated in the Kosambakakkhandhaka in this very way.

အဋ္ဌ ယာဝတတိယကာတိ ဘိက္ခူနံ တေရသကေ စတ္တာရော, ဘိက္ခုနီနံ သတ္တရသကေ ဘိက္ခူဟိ အသာဓာရဏာ စတ္တာရောတိ အဋ္ဌ. အဋ္ဌဟာကာရေဟိ ကုလာနိ ဒူသေတီတိ ကုလာနိ ဒူသေတိ ပုပ္ဖေန ဝါ ဖလေန ဝါ စုဏ္ဏေန ဝါ မတ္တိကာယ ဝါ ဒန္တကဋ္ဌေန ဝါ ဝေဠုယာ ဝါ ဝေဇ္ဇိကာယ ဝါ ဇင်္ဃပေသနိကေန ဝါတိ ဣမေဟိ အဋ္ဌဟိ. အဋ္ဌ မာတိကာ စီဝရက္ခန္ဓကေ, အပရာ အဋ္ဌ ကထိနက္ခန္ဓကေ ဝုတ္တာ. အဋ္ဌဟိ အသဒ္ဓမ္မေဟီတိ လာဘေန အလာဘေန ယသေန အယသေန သက္ကာရေန အသက္ကာရေန ပါပိစ္ဆတာယ ပါပမိတ္တတာယ. အဋ္ဌ လောကဓမ္မာ နာမ လာဘေ သာရာဂေါ, အလာဘေ ပဋိဝိရောဓော; ဧဝံ ယသေ အယသေ, ပသံသာယ နိန္ဒာယ, သုခေ သာရာဂေါ, ဒုက္ခေ ပဋိဝိရောဓောတိ. အဋ္ဌင်္ဂိကော မုသာဝါဒေါတိ ‘‘ဝိနိဓာယ သည’’န္တိ ဣမိနာ သဒ္ဓိံ ပါဠိယံ အာဂတေဟိ သတ္တဟီတိ အဋ္ဌဟိ အင်္ဂေဟိ အဋ္ဌင်္ဂိကော.

As for ‘eight offenses requiring admonition up to the third time’: four for bhikkhus among the thirteen Saṅghādisesas, and four for bhikkhunīs among the seventeen Saṅghādisesas that are not shared with bhikkhus—thus there are eight. As for ‘he corrupts families by eight means’: he corrupts families by these eight—with flowers, or fruit, or powder, or clay, or a tooth-stick, or bamboo, or by practicing medicine, or by acting as a messenger on foot. Eight mātikās are stated in the Cīvarakkhandhaka, and another eight in the Kathinakkhandhaka. As for ‘by eight untrue dhammas’: by gain, loss, status, lack of status, honor, dishonor, evil wishes, and evil friendship. The eight worldly conditions are named thus: strong passion for gain, aversion to loss; similarly for status and lack of status, for praise and blame, strong passion for pleasure, and aversion to pain. As for ‘eight-factored false speech’: together with this factor, ‘altering one’s perception,’ and the seven factors that come in the Pāḷi text, false speech becomes eight-factored.

အဋ္ဌ ဥပေါသထင်္ဂါနီတိ –

As for the eight Uposatha factors—

‘‘ပါဏံ န ဟနေ န စာဒိန္နမာဒိယေ,မုသာ န ဘာသေ န စ မဇ္ဇပေါ သိယာ;

အဗြဟ္မစရိယာ ဝိရမေယျ မေထုနာ,ရတ္တိံ န ဘုဉ္ဇေယျ ဝိကာလဘောဇနံ.

“One should not kill a living being, nor take what is not given; one should not speak falsely, nor be a drinker of intoxicants; one should abstain from unchastity, from sexual intercourse; one should not eat at night, at the wrong time.

‘‘မာလံ န ဓာရေ န စ ဂန္ဓမာစရေ,မဉ္စေ ဆမာယံဝ သယေထ သန္ထတေ;

ဧတဉှိ အဋ္ဌင်္ဂိကမာဟုပေါသထံ,ဗုဒ္ဓေန ဒုက္ခန္တဂုနာ ပကာသိတ’’န္တိ. (အ. နိ. ၃.၇၁);

“One should not wear garlands nor apply perfumes; one should sleep on a mat on the ground. For this is the eight-factored Uposatha, declared by the Buddha who has gone to the end of suffering.”

ဧဝံ [Pg.181] ဝုတ္တာနိ အဋ္ဌ. အဋ္ဌ ဒူတေယျင်္ဂါနီတိ ‘‘ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သောတာ စ ဟောတိ သာဝေတာ စာ’’တိအာဒိနာ နယေန သံဃဘေဒကေ ဝုတ္တာနိ. တိတ္ထိယဝတ္တာနိ မဟာခန္ဓကေ နိဒ္ဒိဋ္ဌာနိ. အနတိရိတ္တာ စ အတိရိတ္တာ စ ပဝါရဏာသိက္ခာပဒေ နိဒ္ဒိဋ္ဌာ. အဋ္ဌန္နံ ပစ္စုဋ္ဌာတဗ္ဗန္တိ ဘတ္တဂ္ဂေ ဝုဍ္ဎဘိက္ခုနီနံ, အာသနမ္ပိ တာသံယေဝ ဒါတဗ္ဗံ. ဥပါသိကာတိ ဝိသာခါ. အဋ္ဌာနိသံသာ ဝိနယဓရေတိ ပဉ္စကေ ဝုတ္တေသု ပဉ္စသု ‘‘တဿာဓေယျော ဥပေါသထော, ပဝါရဏာ, သံဃကမ္မ’’န္တိ ဣမေ တယော ပက္ခိပိတွာ အဋ္ဌ ဝေဒိတဗ္ဗာ. အဋ္ဌ ပရမာနီတိ ပုဗ္ဗေ ဝုတ္တပရမာနေဝ အဋ္ဌကဝသေန ယောဇေတွာ ဝေဒိတဗ္ဗာနိ. အဋ္ဌသု ဓမ္မေသု သမ္မာ ဝတ္တိတဗ္ဗန္တိ ‘‘န ပကတတ္တဿ ဘိက္ခုနော ဥပေါသထော ဌပေတဗ္ဗော, န ပဝါရဏာ ဌပေတဗ္ဗာ’’တိအာဒိနာ နယေန သမထက္ခန္ဓကေ နိဒ္ဒိဋ္ဌေသု အဋ္ဌသု. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Thus were stated the eight Uposatha factors. The eight factors of an envoy are stated in the Saṅghabhedakakkhandhaka in the manner of ‘Here, bhikkhus, a bhikkhu is both a listener and a relater...’ The observances of sectarians are pointed out in the Mahākhandhaka. The rules regarding what is not left over and what is left over are pointed out in the Pavāraṇā training rule. As for the eight for whom one should rise: in the refectory, one should rise for eight senior bhikkhunīs, and a seat should also be given to them. The female lay follower is Visākhā. The eight benefits for a Vinaya-expert: by adding these three—‘The Uposatha, Pavāraṇā, and a formal act of the Saṅgha are dependent on him’—to the five stated in the section on fives, they should be understood as eight. The eight supreme things: the previously mentioned supreme things should be understood by applying them by way of an eightfold grouping. One should act rightly in eight matters: in the eight matters pointed out in the Samathakkhandhaka in the manner of ‘The Uposatha should not be suspended for a bhikkhu of normal status, nor should the Pavāraṇā be suspended...’ The remainder in all cases is self-evident.

အဋ္ဌကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Section on Eights is finished.

နဝကဝါရဝဏ္ဏနာ

The Commentary on the Section on Nines

၃၂၉. နဝကေသု – နဝ အာဃာတဝတ္ထူနီတိ ‘‘အနတ္ထံ မေ အစရီ’’တိအာဒီနိ နဝ. နဝ အာဃာတပဋိဝိနယာတိ ‘‘အနတ္ထံ မေ အစရိ, တံ ကုတေတ္ထ လဗ္ဘာတိ အာဃာတံ ပဋိဝိနေတီ’’တိအာဒီနိ နဝ. နဝ ဝိနီတဝတ္ထူနီတိ နဝဟိ အာဃာတဝတ္ထူဟိ အာရတိ ဝိရတိ ပဋိဝိရတိ သေတုဃာတော. နဝဟိ သံဃော ဘိဇ္ဇတီတိ ‘‘နဝန္နံ ဝါ, ဥပါလိ, အတိရေကနဝန္နံ ဝါ သံဃရာဇိ စေဝ ဟောတိ သံဃဘေဒေါ စာ’’တိ. နဝ ပရမာနီတိ ပုဗ္ဗေ ဝုတ္တပရမာနေဝ နဝကဝသေန ယောဇေတွာ ဝေဒိတဗ္ဗာနိ. နဝ တဏှာမူလကာ နာမ တဏှံ ပဋိစ္စ ပရိယေသနာ, ပရိယေသနံ ပဋိစ္စ လာဘော, လာဘံ ပဋိစ္စ ဝိနိစ္ဆယော, ဝိနိစ္ဆယံ ပဋိစ္စ ဆန္ဒရာဂေါ, ဆန္ဒရာဂံ ပဋိစ္စ အဇ္ဈောသာနံ, အဇ္ဈောသာနံ ပဋိစ္စ ပရိဂ္ဂဟော, ပရိဂ္ဂဟံ ပဋိစ္စ မစ္ဆရိယံ, မစ္ဆရိယံ ပဋိစ္စ အာရက္ခာ, အာရက္ခာဓိကရဏံ ဒဏ္ဍာဒါနသတ္ထာဒါနကလဟဝိဂ္ဂဟဝိဝါဒတုဝံတုဝံပေသုညမုသာဝါဒါ. နဝ ဝိဓမာနာတိ ‘‘သေယျဿ သေယျောဟမသ္မီ’’တိမာနာဒယော. နဝ စီဝရာနီတိ တိစီဝရန္တိ ဝါ ဝဿိကသာဋိကာတိ ဝါတိအာဒိနာ နယေန ဝုတ္တာနိ. န ဝိကပ္ပေတဗ္ဗာနီတိ အဓိဋ္ဌိတကာလတော ပဋ္ဌာယ န ဝိကပ္ပေတဗ္ဗာနိ. နဝ အဓမ္မိကာနိ ဒါနာနီတိ သံဃဿ ပရိဏတံ အညသံဃဿ ဝါ စေတိယဿ ဝါ ပုဂ္ဂလဿ ဝါ ပရိဏာမေတိ, စေတိယဿ ပရိဏတံ အညစေတိယဿ ဝါ သံဃဿ ဝါ ပုဂ္ဂလဿ ဝါ ပရိဏာမေတိ[Pg.182], ပုဂ္ဂလဿ ပရိဏတံ အညပုဂ္ဂလဿ ဝါ သံဃဿ ဝါ စေတိယဿ ဝါ ပရိဏာမေတီတိ ဧဝံ ဝုတ္တာနိ.

329. In the section on nines—the nine grounds for resentment are: ‘He has done me harm,’ and so on. The nine ways of dispelling resentment are: ‘He has done me harm; how could it be obtained here that this were not so?’ and so on. The nine disciplined states are: from the nine grounds for resentment, there is abstention, refraining, desisting, and the destruction of the causeway. The Saṅgha is split by nine things: ‘Upāli, on account of nine or more than nine, there arises both a fissure in the Saṅgha and a schism in the Saṅgha.’ The nine supreme things should be understood by applying the previously mentioned supreme things in a ninefold manner. The nine things rooted in craving are: dependent on craving, there is seeking; dependent on seeking, there is gain; dependent on gain, there is decision; dependent on decision, there is desire and lust; dependent on desire and lust, there is attachment; dependent on attachment, there is possessiveness; dependent on possessiveness, there is stinginess; dependent on stinginess, there is guarding; and with guarding as the cause, there is the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and false speech. The nine kinds of conceit are: conceits such as, ‘I am better than one who is better.’ The nine robes are those stated in the manner of ‘the three robes,’ or ‘the rains-cloth,’ and so on. They should not be disposed of by sharing: from the time they are determined, they should not be disposed of by sharing. The nine unrighteous gifts are those stated thus: one diverts what is designated for the Saṅgha to another Saṅgha, or to a shrine, or to an individual; one diverts what is designated for a shrine to another shrine, or to the Saṅgha, or to an individual; one diverts what is designated for an individual to another individual, or to the Saṅgha, or to a shrine.

နဝ ပဋိဂ္ဂဟပရိဘောဂါတိ ဧတေသံယေဝ ဒါနာနံ ပဋိဂ္ဂဟာ စ ပရိဘောဂါ စ. တီဏိ ဓမ္မိကာနိ ဒါနာနီတိ သံဃဿ နိန္နံ သံဃဿေဝ ဒေတိ, စေတိယဿ နိန္နံ စေတိယဿေဝ, ပုဂ္ဂလဿ နိန္နံ ပုဂ္ဂလဿေဝ ဒေတီတိ ဣမာနိ တီဏိ. ပဋိဂ္ဂဟပဋိဘောဂါပိ တေသံယေဝ ပဋိဂ္ဂဟာ စ ပရိဘောဂါ စ. နဝ အဓမ္မိကာ သညတ္တိယောတိ အဓမ္မဝါဒိပုဂ္ဂလော, အဓမ္မဝါဒိသမ္ဗဟုလာ, အဓမ္မဝါဒိသံဃောတိ ဧဝံ တီဏိ တိကာနိ သမထက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာနိ. ဓမ္မိကာ သညတ္တိယောပိ ဓမ္မဝါဒီ ပုဂ္ဂလောတိအာဒိနာ နယေန တတ္ထေဝ နိဒ္ဒိဋ္ဌာ. အဓမ္မကမ္မေ ဒွေ နဝကာနိ ဩဝါဒဝဂ္ဂဿ ပဌမသိက္ခာပဒနိဒ္ဒေသေ ပါစိတ္တိယဝသေန ဝုတ္တာနိ. ဓမ္မကမ္မေ ဒွေ နဝကာနိ တတ္ထေဝ ဒုက္ကဋဝသေန ဝုတ္တာနိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

Regarding the nine kinds of accepting and using: these are the accepting and using of these very gifts. The three righteous gifts are: one gives what is designated for the Sangha to the Sangha only, what is designated for a shrine to the shrine only, and what is designated for an individual to the individual only—these are the three. Accepting and using are also the accepting and using of these very gifts. The nine unrighteous declarations are: an individual who speaks unrighteously, a group who speaks unrighteously, and a Sangha that speaks unrighteously—thus these three triads are explained in the Samathakkhandhaka. Righteous declarations are also explained there in the same way, beginning with 'an individual who speaks righteously.' Two sets of nine in unrighteous formal acts are stated in the explanation of the first training rule in the Ovāda chapter under the Pācittiya offenses. Two sets of nine in righteous formal acts are stated there under the Dukkaṭa offenses. The rest is clear throughout.

နဝကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Section of Nines is completed.

ဒသကဝါရဝဏ္ဏနာ

Commentary on the Section of Tens

၃၃၀. ဒသကေသု – ဒသ အာဃာတဝတ္ထူနီတိ နဝကေသု ဝုတ္တာနိ နဝ ‘‘အဋ္ဌာနေ ဝါ ပန အာဃာတော ဇာယတီ’’တိ ဣမိနာ သဒ္ဓိံ ဒသ ဟောန္တိ. အာဃာတပဋိဝိနယာပိ တတ္ထ ဝုတ္တာ နဝ ‘‘အဋ္ဌာနေ ဝါ ပန အာဃာတော ဇာယတိ, တံ ကုတေတ္ထ လဗ္ဘာတိ အာဃာတံ ပဋိဝိနေတီ’’တိ ဣမိနာ သဒ္ဓိံ ဒသ ဝေဒိတဗ္ဗာ. ဒသ ဝိနီတဝတ္ထူနီတိ ဒသဟိ အာဃာတဝတ္ထူဟိ ဝိရတိသင်္ခါတာနိ ဒသ. ဒသဝတ္ထုကာ မိစ္ဆာဒိဋ္ဌီတိ ‘‘နတ္ထိ ဒိန္န’’န္တိအာဒိဝသေန ဝေဒိတဗ္ဗာ, ‘‘အတ္ထိ ဒိန္န’’န္တိအာဒိဝသေန သမ္မာဒိဋ္ဌိ, ‘‘သဿတော လောကော’’တိအာဒိနာ ဝသေန ပန အန္တဂ္ဂါဟိကာ ဒိဋ္ဌိ ဝေဒိတဗ္ဗာ. ဒသ မိစ္ဆတ္တာတိ မိစ္ဆာဒိဋ္ဌိအာဒယော မိစ္ဆာဝိမုတ္တိပရိယောသာနာ, ဝိပရီတာ သမ္မတ္တာ. သလာကဂ္ဂါဟာ သမထက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာ.

330. In the Section of Tens: As for the ten bases for resentment, the nine spoken of in the Section of Nines, together with this one, “or resentment arises in an unreasonable place,” become ten. The removals of resentment are also to be known as ten: the nine spoken of there, together with this one, “or resentment arises in an unreasonable place. How is that to be got here? One should remove the resentment.” As for the ten disciplined grounds, they are the ten reckoned as abstention from the ten bases for resentment. As for the wrong view with ten bases, it is to be known by way of “there is nothing given,” and so on. Right view is to be known by way of “there is something given,” and so on. However, the view that grasps at extremes is to be known by way of “the world is eternal,” and so on. As for the ten wrongnesses, they are wrong view and so on, ending with wrong liberation; their opposites are the rightnesses. The takings of lots have been pointed out in the Chapter on Settling Legal Questions.

ဒသဟင်္ဂေဟိ သမန္နာဂတော ဘိက္ခု ဥဗ္ဗာဟိကာယ သမ္မန္နိတဗ္ဗောတိ ‘‘သီလဝါ ဟောတီ’’တိအာဒိနာ နယေန သမထက္ခန္ဓကေ ဝုတ္တေဟိ ဒသဟိ. ဒသ အာဒီနဝါ ရာဇန္တေပုရပ္ပဝေသနေ ရာဇသိက္ခာပဒေ နိဒ္ဒိဋ္ဌာ. ဒသ ဒါနဝတ္ထူနီတိ အန္နံ ပါနံ ဝတ္ထံ ယာနံ မာလာ ဂန္ဓံ ဝိလေပနံ သေယျာဝသထံ ပဒီပေယျံ. ဒသ ရတနာနီတိ မုတ္တာမဏိဝေဠုရိယာဒီနိ. ဒသ ပံသုကူလာနီတိ သောသာနိကံ, ပါပဏိကံ[Pg.183], ဥန္ဒူရက္ခာယိတံ, ဥပစိကက္ခာယိတံ, အဂ္ဂိဒဍ္ဎံ, ဂေါခါယိတံ, အဇိကက္ခာယိတံ, ထူပစီဝရံ, အာဘိသေကိယံ, ဘတပဋိယာဘတန္တိ ဧတေသု ဥပသမ္ပန္နေန ဥဿုက္ကံ ကာတဗ္ဗံ. ဒသ စီဝရဓာရဏာတိ ‘‘သဗ္ဗနီလကာနိ စီဝရာနိ ဓာရေန္တီ’’တိ ဝုတ္တဝသေန ဒသာတိ ကုရုန္ဒိယံ ဝုတ္တံ. မဟာအဋ္ဌကထာယံ ပန ‘‘နဝသု ကပ္ပိယစီဝရေသု ဥဒကသာဋိကံ ဝါ သင်္ကစ္စိကံ ဝါ ပက္ခိပိတွာ ဒသာ’’တိ ဝုတ္တံ.

A monk endowed with ten qualities is fit to be appointed by the act of authorization—with the ten spoken of in the Chapter on Settling Legal Questions by the method beginning, 'He is virtuous.' The ten dangers in entering the king's inner palace have been pointed out in the training rule concerning kings. The ten gift-items are: food, drink, cloth, a vehicle, garlands, perfume, unguent, lodging, and provision for lamps. The ten jewels are: pearls, gems, beryl, and so on. The ten types of rags-from-the-dust-heap are: from a charnel ground, from a shop, gnawed by rats, gnawed by termites, burnt by fire, gnawed by cattle, gnawed by goats, cloth from an anthill, from a consecration site, and cloth brought to and from the charnel ground. Regarding these, an ordained one should make an effort. As for the ten ways of wearing robes, it is said in the Kurundī commentary that there are ten by way of what was said: 'They wear robes that are entirely dark blue.' However, in the Mahā-aṭṭhakathā it is said: 'By including either a bathing-cloth or a chest-covering among the nine allowable robes, they become ten.'

အဝန္ဒနီယပုဂ္ဂလာ သေနာသနက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာ. ဒသ အက္ကောသဝတ္ထူနိ ဩမသဝါဒေ နိဒ္ဒိဋ္ဌာနိ. ဒသ အာကာရာ ပေသုညသိက္ခာပဒေ နိဒ္ဒိဋ္ဌာ. ဒသ သေနာသနာနီတိ မဉ္စော, ပီဌံ, ဘိသိ, ဗိမ္ဗောဟနံ, စိမိလိကာ, ဥတ္တရတ္ထရဏံ, တဋ္ဋိကာ, စမ္မခဏ္ဍော, နိသီဒနံ, တိဏသန္ထာရော, ပဏ္ဏသန္ထာရောတိ. ဒသ ဝရာနိ ယာစိံသူတိ ဝိသာခါ အဋ္ဌ, သုဒ္ဓေါဒနမဟာရာဇာ ဧကံ, ဇီဝကော ဧကံ. ယာဂုအာနိသံသာ စ အကပ္ပိယမံသာနိ စ ဘေသဇ္ဇက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာနိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

The persons unworthy of veneration have been pointed out in the Chapter on Lodgings. The ten grounds for reviling have been pointed out in the training rule on contemptuous speech. The ten modes have been pointed out in the training rule on slander. The ten lodgings are: a couch, a chair, a stuffed mattress, a pillow, a coarse cloth, an upper covering, a wicker mat, a piece of hide, a sitting-cloth, a grass spread, and a leaf spread. As for ‘they asked for ten boons’: Visākhā asked for eight, Mahārāja Suddhodana for one, and Jīvaka for one. The benefits of rice-gruel and the unallowable meats have been pointed out in the Chapter on Medicines. The remainder in all cases is self-evident.

ဒသကဝါရဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Section of Tens is concluded.

ဧကာဒသကဝါရဝဏ္ဏနာ

The Explanation of the Section on Elevens

၃၃၁. ဧကာဒသကေသု – ဧကာဒသာတိ ပဏ္ဍကာဒယော ဧကာဒသ. ဧကာဒသ ပါဒုကာတိ ဒသ ရတနမယာ, ဧကာ ကဋ္ဌပါဒုကာ. တိဏပါဒုကမုဉ္ဇပါဒုကပဗ္ဗဇပါဒုကာဒယော ပန ကဋ္ဌပါဒုကသင်္ဂဟမေဝ ဂစ္ဆန္တိ. ဧကာဒသ ပတ္တာတိ တမ္ဗလောဟမယေန ဝါ ဒါရုမယေန ဝါ သဒ္ဓိံ ဒသ ရတနမယာ. ဧကာဒသ စီဝရာနီတိ သဗ္ဗနီလကာဒီနိ ဧကာဒသ. ယာဝတတိယကာတိ ဥက္ခိတ္တာနုဝတ္တိကာ ဘိက္ခုနီ, သံဃာဒိသေသာ အဋ္ဌ, အရိဋ္ဌော, စဏ္ဍကာဠီတိ. ဧကာဒသ အန္တရာယိကာ နာမ ‘‘နသိ အနိမိတ္တာ’’တိ အာဒယော. ဧကာဒသ စီဝရာနိ အဓိဋ္ဌာတဗ္ဗာနီတိ တိစီဝရံ, ဝဿိကသာဋိကာ, နိသီဒနံ, ပစ္စတ္ထရဏံ, ကဏ္ဍုပ္ပဋိစ္ဆာဒိ, မုခပုဉ္ဆနစောဠံ, ပရိက္ခာရစောဠံ, ဥဒကသာဋိကာ, သင်္ကစ္စိကာတိ. န ဝိကပ္ပေတဗ္ဗာနီတိ ဧတာနေဝ အဓိဋ္ဌိတကာလတော ပဋ္ဌာယ န ဝိကပ္ပေတဗ္ဗာနိ. ဂဏ္ဌိကာ စ ဝိဓာ စ သုတ္တမယေန သဒ္ဓိံ ဧကာဒသ ဟောန္တိ, တေ သဗ္ဗေ ခုဒ္ဒကက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာ. ပထဝိယော ပထဝိသိက္ခာပဒေ နိဒ္ဒိဋ္ဌာ. နိဿယပဋိပဿဒ္ဓိယော ဥပဇ္ဈာယမှာ ပဉ္စ, အာစရိယမှာ ဆ; ဧဝံ ဧကာဒသ. အဝန္ဒိယပုဂ္ဂလာ နဂ္ဂေန သဒ္ဓိံ ဧကာဒသ, တေ သဗ္ဗေ သေနာသနက္ခန္ဓကေ နိဒ္ဒိဋ္ဌာ[Pg.184]. ဧကာဒသ ပရမာနိ ပုဗ္ဗေ ဝုတ္တေသု စုဒ္ဒသသု ဧကာဒသကဝသေန ယောဇေတွာ ဝေဒိတဗ္ဗာနိ. ဧကာဒသ ဝရာနီတိ မဟာပဇာပတိယာ ယာစိတဝရေန သဒ္ဓိံ ပုဗ္ဗေ ဝုတ္တာနိ ဒသ. ဧကာဒသ သီမာဒေါသာတိ ‘‘အတိခုဒ္ဒကံ သီမံ သမ္မန္နန္တီ’’တိအာဒိနာ နယေန ကမ္မဝဂ္ဂေ အာဂမိဿန္တိ.

331. In the groups of eleven—'eleven' refers to the eleven persons beginning with the eunuch. 'Eleven sandals' means ten made of jewels and one made of wood. Sandals made of grass, muñja grass, pabbaja grass, and so forth, are included under wooden sandals. 'Eleven bowls' means ten made of jewels, together with one made of copper-bronze or wood. 'Eleven robes' refers to the eleven beginning with the all-blue robe. 'Up to the third time' refers to the nun who follows a suspended bhikkhu, the eight Saṅghādisesa offenses, the bhikkhu Ariṭṭha, and the bhikkhunī Caṇḍakāḷī. The eleven impediments are those beginning with 'nasi animittā'. The eleven robes to be determined are: the set of three robes, the rainy-season robe, the sitting cloth, the covering cloth, the sore-covering cloth, the face-wiping cloth, the requisites-cloth, the water-bathing cloth, and the chest-band. 'Should not be alienated' means that these very robes, from the time they have been determined, should not be alienated. Knots and loops, together with those made of thread, are eleven; all these are explained in the Khuddakakkhandhaka. The types of earth are explained in the training rule on digging the earth. The cessations of dependence are five from a preceptor and six from a teacher; thus, there are eleven. The persons not to be venerated, together with a naked one, are eleven; all these are explained in the Senāsanakkhandhaka. The eleven supreme things should be understood by applying them, by way of the group of eleven, to the fourteen supreme things spoken of previously. The eleven boons are the ten spoken of previously, together with the boon requested by Mahāpajāpatī. The eleven faults of a boundary are those that will come in the Kammavagga by the method beginning with, 'they establish a boundary that is too small.'

အက္ကောသကပရိဘာသကေ ပုဂ္ဂလေ ဧကာဒသာဒီနဝါ နာမ ‘‘ယော သော, ဘိက္ခဝေ, ဘိက္ခု အက္ကောသကော ပရိဘာသကော အရိယူပဝါဒီ, သဗြဟ္မစာရီနံ အဋ္ဌာနမေတံ အနဝကာသော ယံ သော ဧကာဒသန္နံ ဗျသနာနံ အညတရံ ဗျသနံ န နိဂစ္ဆေယျ. ကတမေသံ ဧကာဒသန္နံ? အနဓိဂတံ နာဓိဂစ္ဆတိ, အဓိဂတာ ပရိဟာယတိ, သဒ္ဓမ္မဿ န ဝေါဒါယန္တိ, သဒ္ဓမ္မေသု ဝါ အဓိမာနိကော ဟောတိ, အနဘိရတော ဝါ ဗြဟ္မစရိယံ စရတိ, အညတရံ ဝါ သံကိလိဋ္ဌံ အာပတ္တိံ အာပဇ္ဇတိ, သိက္ခံ ဝါ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ, ဂါဠှံ ဝါ ရောဂါတင်္ကံ ဖုသတိ, ဥမ္မာဒံ ဝါ ပါပုဏာတိ စိတ္တက္ခေပံ ဝါ, သမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရမ္မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတီ’’တိ (အ. နိ. ၁၁.၆). ဧတ္ထ စ သဒ္ဓမ္မောတိ ဗုဒ္ဓဝစနံ အဓိပ္ပေတံ.

Regarding a person who insults and threatens, there are eleven dangers, namely: 'Bhikkhus, as to that bhikkhu who is insulting, threatening, and an accuser of noble ones among his companions in the holy life, it is impossible, it cannot be, that he would not meet with one of eleven misfortunes. Which eleven? He does not attain what has not been attained; he falls away from what has been attained; the good Dhammas do not become pure for him; or he becomes conceited regarding the good Dhammas; or he practices the holy life without delight; or he commits some defiled offense; or having rejected the training, he reverts to the lower life; or he is afflicted with a severe illness; or he attains madness or mental distraction; he dies deeply confused; after the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a place of downfall, in hell.' And here, by 'good Dhamma,' the word of the Buddha is intended.

အာသေဝိတာယာတိ အာဒိတော ပဋ္ဌာယ သေဝိတာယ. ဘာဝိတာယာတိ နိပ္ဖာဒိတာယ ဝဍ္ဎိတာယ

'Practiced' means practiced from the beginning. 'Developed' means brought to completion or increased.

ဝါ. ဗဟုလီကတာယာတိ ပုနပ္ပုနံ ကတာယ. ယာနီကတာယာတိ သုယုတ္တယာနသဒိသာယ ကတာယ. ဝတ္ထုကတာယာတိ ယထာ ပတိဋ္ဌာ ဟောတိ; ဧဝံ ကတာယ. အနုဋ္ဌိတာယာတိ အနု အနု ပဝတ္တိတာယ; နိစ္စာဓိဋ္ဌိတာယာတိ အတ္ထော. ပရိစိတာယာတိ သမန္တတော စိတာယ; သဗ္ဗဒိသာသု စိတာယ အာစိတာယ ဘာဝိတာယ အဘိဝဍ္ဎိတာယာတိ အတ္ထော. သုသမာရဒ္ဓါယာတိ သုဋ္ဌု သမာရဒ္ဓါယ; ဝသီဘာဝံ ဥပနီတာယာတိ အတ္ထော. န ပါပကံ သုပိနန္တိ ပါပကမေဝ န ပဿတိ, ဘဒြကံ ပန ဝုဍ္ဎိကာရဏဘူတံ ပဿတိ. ဒေဝတာ ရက္ခန္တီတိ အာရက္ခဒေဝတာ ဓမ္မိကံ ရက္ခံ ပစ္စုပဋ္ဌာပေန္တိ. တုဝဋံ စိတ္တံ သမာဓိယတီတိ ခိပ္ပံ စိတ္တံ သမာဓိယတိ. ဥတ္တရိ အပ္ပဋိဝိဇ္ဈန္တောတိ မေတ္တာဈာနတော ဥတ္တရိံ အရဟတ္တံ အသစ္ဆိကရောန္တော သေခေါ ဝါ ပုထုဇ္ဇနော ဝါ ဟုတွာ ကာလံ ကရောန္တော ဗြဟ္မလောကူပဂေါ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'Made much of' means done again and again. 'Made a vehicle' means made like a well-yoked vehicle. 'Made a foundation' means done in such a way that it becomes a foundation; thus, done so as to be firmly established. 'Undertaken' means made to occur again and again; the meaning is 'constantly determined.' 'Well-acquainted' means accumulated from all around; the meaning is accumulated in all directions, accumulated from the start, developed, and further developed. 'Well-begun' means thoroughly undertaken; the meaning is 'brought to a state of mastery.' 'Does not see a bad dream' means one does not see a bad dream at all; rather, one sees a good dream that is a cause for growth. 'Deities protect' means guardian deities provide righteous protection. 'The mind is swiftly concentrated' means the mind quickly becomes concentrated. 'Without penetrating further' means that, without realizing Arahantship, which is higher than the mettā-jhāna, one who dies as either a trainee or an ordinary person is reborn in the Brahma-world. The rest is clear everywhere.

ဧကာဒသကဝါရဝဏ္ဏနာ ပရိယောသာနာ

The End of the Explanation of the Section on Elevens.

ဧကုတ္တရိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Ekuttarika is finished.

ဥပေါသထာဒိပုစ္ဆာဝိဿဇ္ဇနာ

Questions and Answers on the Uposatha, and so forth

၃၃၂. ‘‘ဥပေါသထကမ္မဿ [Pg.185] ကော အာဒီ’’တိအာဒီနံ ပုစ္ဆာနံ ဝိဿဇ္ဇနေ သာမဂ္ဂီ အာဒီတိ ‘‘ဥပေါသထံ ကရိဿာမာ’’တိ သီမံ သောဓေတွာ ဆန္ဒပါရိသုဒ္ဓိံ အာဟရိတွာ သန္နိပတိတာနံ ကာယသာမဂ္ဂီ အာဒိ. ကိရိယာ မဇ္ဈေတိ ပုဗ္ဗကိစ္စံ ကတွာ ပါတိမောက္ခဩသာရဏကိရိယာ မဇ္ဈေ. နိဋ္ဌာနံ ပရိယောသာနန္တိ ‘‘တတ္ထ သဗ္ဗေဟေဝ သမဂ္ဂေဟိ သမ္မောဒမာနေဟိ အဝိဝဒမာနေဟိ သိက္ခိတဗ္ဗ’’န္တိ ဣဒံ ပါတိမောက္ခနိဋ္ဌာနံ ပရိယောသာနံ. ပဝါရဏာကမ္မဿ သာမဂ္ဂီ အာဒီတိ ‘‘ပဝါရဏံ ကရိဿာမာ’’တိ သီမံ သောဓေတွာ ဆန္ဒပဝါရဏံ အာဟရိတွာ သန္နိပတိတာနံ ကာယသာမဂ္ဂီ အာဒိ. ကိရိယာ မဇ္ဈေတိ ပဝါရဏာဉတ္တိ စ ပဝါရဏာကထာ စ မဇ္ဈေ, သံဃနဝကဿ ‘‘ပဿန္တော ပဋိကရိဿာမီ’’တိ ဝစနံ ပရိယောသာနံ. တဇ္ဇနီယကမ္မာဒီသု ဝတ္ထု နာမ ယေန ဝတ္ထုနာ ကမ္မာရဟော ဟောတိ, တံ ဝတ္ထု. ပုဂ္ဂလောတိ ယေန တံ ဝတ္ထု ကတံ, သော ပုဂ္ဂလော. ကမ္မဝါစာ ပရိယောသာနန္တိ ‘‘ကတံ သံဃေန ဣတ္ထန္နာမဿ ဘိက္ခုနော တဇ္ဇနီယကမ္မံ, ခမတိ သံဃဿ, တသ္မာ တုဏှီ, ဧဝမေတံ ဓာရယာမီ’’တိ ဧဝံ တဿာ တဿာ ကမ္မဝါစာယ အဝသာနဝစနံ ပရိယောသာနံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ

332. In the answer to questions such as, 'What is the beginning of the Uposatha act?': Harmony is the beginning. That is, after cleaning the boundary and having brought the purity of consent, the bodily harmony of those who have assembled thinking, 'We will perform the Uposatha,' is the beginning. The action is the middle. That is, after performing the preliminary duties, the act of reciting the Pātimokkha is the middle. The completion is the end. That is, this completion of the Pātimokkha, 'Therein, it should be trained in by all, being harmonious, rejoicing together, and not disputing,' is the end. For the Pavāraṇā act, harmony is the beginning. That is, after cleaning the boundary and having brought the consent for Pavāraṇā, the bodily harmony of those who have assembled thinking, 'We will perform the Pavāraṇā,' is the beginning. The action is the middle. That is, the motion for Pavāraṇā and the statement of Pavāraṇā are the middle; the statement of the most junior monk in the Sangha, 'If I see, I will make amends,' is the end. In the act of censure and so forth, the 'matter' is that matter on account of which one is worthy of the act. The 'person' is he by whom that matter was done. The formal act statement is the end. That is, the concluding words of each respective formal act statement, 'The act of censure has been carried out by the Sangha on the monk of such-and-such a name. It is approved by the Sangha; therefore, there is silence. Thus do I hold this,' is the end. The remainder is clear everywhere.

ဥပေါသထာဒိပုစ္ဆာဝိဿဇ္ဇနာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Questions and Answers concerning the Uposatha and so forth is concluded.

အတ္ထဝသပကရဏာဝဏ္ဏနာ

Commentary on the Exposition on the Grounds for Benefits

၃၃၄. အတ္ထဝသပကရဏေ – ဒသ အတ္ထဝသေတိအာဒီသု ယံ ဝတ္တဗ္ဗံ တံ ပဌမပါရာဇိကဝဏ္ဏနာယမေဝ ဝုတ္တံ. ယံ သံဃသုဋ္ဌု တံ သံဃဖာသူတိအာဒီသု ဥပရိမံ ဥပရိမံ ပဒံ ဟေဋ္ဌိမဿ ဟေဋ္ဌိမဿ ပဒဿ အတ္ထော.

334. In the Exposition on the Grounds for Benefits—regarding the text beginning 'ten grounds for benefits'—whatever should be said has already been stated in the commentary on the first Pārājika. In texts such as 'What is for the excellence of the Sangha, that is for the comfort of the Sangha,' each subsequent term is the meaning of the preceding term.

အတ္ထသတံ ဓမ္မသတန္တိအာဒိမှိ ပန ယဒေတံ ဒသသု ပဒေသု ဧကေကံ မူလံ ကတွာ ဒသက္ခတ္တုံ ယောဇနာယ ပဒသတံ ဝုတ္တံ. တတ္ထ ပစ္ဆိမဿ ပစ္ဆိမဿ ပဒဿ ဝသေန အတ္ထသတံ ပုရိမဿ ပုရိမဿ ဝသေန ဓမ္မသတံ ဝေဒိတဗ္ဗံ. အထ ဝါ ယေ ဒသ အတ္ထဝသေ ပဋိစ္စ တထာဂတေန သာဝကာနံ သိက္ခာပဒံ ပညတ္တံ, ယေ ပုဗ္ဗေ ပဌမပါရာဇိကဝဏ္ဏနာယံ ‘‘တတ္ထ သံဃသုဋ္ဌုတာ နာမ သံဃဿ သုဋ္ဌုဘာဝေါ ‘သုဋ္ဌု ဒေဝါ’တိ အာဂတဋ္ဌာနေ ဝိယ ‘သုဋ္ဌု ဘန္တေ’တိ ဝစနသမ္ပဋိစ္ဆနဘာဝေါ, ယော စ တထာဂတဿ ဝစနံ သမ္ပဋိစ္ဆတိ, တဿ တံ ဒီဃရတ္တံ [Pg.186] ဟိတာယ သုခါယ ဟောတိ, တသ္မာ သံဃဿ ‘သုဋ္ဌု ဘန္တေ’တိ မမ ဝစနသမ္ပဋိစ္ဆနတ္ထံ ပညပေဿာမိ အသမ္ပဋိစ္ဆနေ အာဒီနဝံ သမ္ပဋိစ္ဆနေ စ အာနိသံသံ ဒဿေတွာ န ဗလက္ကာရေန အဘိဘဝိတွာတိ ဧတမတ္ထံ အာဝိကရောန္တော အာဟ – သံဃသုဋ္ဌုတာယာ’’တိ ဧဝမာဒိနာ နယေန ဝဏ္ဏိတာ, တေသံ ဣဓ ဒသက္ခတ္တုံ အာဂတတ္တာ အတ္ထသတံ တဒတ္ထဇောတကာနဉ္စ ပဒါနံ ဝသေန ဓမ္မသတံ ဝေဒိတဗ္ဗံ. ဣဒါနိ အတ္ထဇောတကာနံ နိရုတ္တီနံ ဝသေန နိရုတ္တိသတံ, ဓမ္မဘူတာနံ နိရုတ္တီနံ ဝသေန နိရုတ္တိသတန္တိ ဒွေ နိရုတ္တိသတာနိ, အတ္ထသတေ ဉာဏသတံ, ဓမ္မသတေ ဉာဏသတံ, ဒွီသု နိရုတ္တိသတေသု ဒွေ ဉာဏသတာနီတိ စတ္တာရိ ဉာဏသတာနိ စ ဝေဒိတဗ္ဗာနိ.

However, in the text beginning 'a hundred meanings, a hundred teachings,' this hundred terms has been stated by way of combining ten times, having made each one of the ten terms a root. Therein, a hundred meanings should be known by way of the latter term, and a hundred teachings by way of the former term. Or alternatively, there are the ten grounds for benefits on account of which the Tathāgata laid down the training rule for the disciples. These grounds for benefits were explained before in the commentary on the first Pārājika in the manner beginning: 'Herein, “excellence of the Sangha” means the Sangha's state of being excellent. Just as in the place where “Well, O gods!” occurs, so too is the state of accepting the words “Well, venerable sir!” And whoever accepts the Tathāgata's word, for him that is for long-term welfare and happiness. Therefore, for the Sangha, I will lay down a training rule for the acceptance of my word as “Well, venerable sir!”—showing the danger in non-acceptance and the benefit in acceptance, not overpowering them by force. Thus revealing this meaning, he said: “for the excellence of the Sangha.”' Since those grounds for benefits have occurred here ten times, a hundred meanings should be known, and by way of the terms that illuminate that meaning, a hundred teachings should be known. Now, by way of the expressions that illuminate the meaning, there is a hundred expressions; and by way of the expressions that have become the Dhamma, there is a hundred expressions—thus, two hundred expressions. And a hundred knowledges in the hundred meanings, a hundred knowledges in the hundred teachings, and two hundred knowledges in the two hundred expressions—thus, four hundred knowledges should be known.

‘‘အတ္ထသတံ ဓမ္မသတံ, ဒွေ နိရုတ္တိသတာနိ;

စတ္တာရိ ဉာဏသတာနိ, အတ္ထဝသေ ပကရဏေ’’တိ.

“A hundred meanings, a hundred teachings, two hundred expressions; four hundred knowledges, in the Exposition on the Grounds for Benefits.”

ဣတိ ဟိ ယံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တန္တိ.

Thus indeed, what was said, this was said in reference to that.

ဣတိ သမန္တပါသာဒိကာယ ဝိနယသံဝဏ္ဏနာယ

Thus, in the Samantapāsādikā, the commentary on the Vinaya,

မဟာဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mahāvagga is concluded.

ပဌမဂါထာသင်္ဂဏိကံ

The First Collection of Verses.

သတ္တနဂရေသု ပညတ္တသိက္ခာပဒဝဏ္ဏနာ

The Explanation of the Training Rules Laid Down in the Seven Towns.

၃၃၅. ဧကံသံ [Pg.187] စီဝရံ ကတွာတိ ဧကသ္မိံ အံသကူဋေ စီဝရံ ကတွာ; သာဓုကံ ဥတ္တရာသင်္ဂံ ကတွာတိ အတ္ထော. ပဂ္ဂဏှိတွာန အဉ္ဇလိန္တိ ဒသနခသမောဓာနသမုဇ္ဇလံ အဉ္ဇလိံ ဥက္ခိပိတွာ. အာသီသမာနရူပေါ ဝါတိ ပစ္စာသီသမာနရူပေါ ဝိယ. ကိဿ တွံ ဣဓ မာဂတောတိ ကေန ကာရဏေန ကိမတ္ထံ ပတ္ထယမာနော တွံ ဣဓ အာဂတော. ကော ဧဝမာဟ? သမ္မာသမ္ဗုဒ္ဓေါ. ကံ ဧဝမာဟ? အာယသ္မန္တံ ဥပါလိံ. ဣတိ အာယသ္မာ ဥပါလိ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘ဒွီသု ဝိနယေသူ’’တိ ဣမံ ဂါထံ ပုစ္ဆိ. အထဿ ဘဂဝါ ‘‘ဘဒ္ဒကော တေ ဥမ္မင်္ဂေါ’’တိအာဒီနိ ဝတွာ တံ ဝိဿဇ္ဇေသိ. ဧသ နယော သဗ္ဗတ္ထ. ဣတိ ဣမေ သဗ္ဗပဉှေ ဗုဒ္ဓကာလေ ဥပါလိတ္ထေရော ပုစ္ဆိ. ဘဂဝါ ဗျာကာသိ. သင်္ဂီတိကာလေ ပန မဟာကဿပတ္ထေရော ပုစ္ဆိ. ဥပါလိတ္ထေရော ဗျာကာသိ.

335. “Having made the robe one-shouldered” means having arranged the robe over one shoulder; the meaning is having properly prepared the upper robe. “Having raised the joined hands” means lifting up the joined hands, resplendent with the joining of the ten fingernails. “In the manner of one expecting” means as if in the manner of one expecting something. “Why have you come here?” For what reason, desiring what, have you come here? Who says this? The Perfectly Self-Enlightened One. To whom is this said? To the Venerable Upāli. Thus, the Venerable Upāli approached the Blessed One and asked this verse beginning “in the two Vinayas.” Then the Blessed One, having said to him, “Good is your question,” and so on, answered it. This is the method in all cases. Thus, all these questions were asked by the Elder Upāli during the Buddha’s time. The Blessed One explained them. However, during the time of the Council, the Elder Mahākassapa asked, and the Elder Upāli explained.

တတ္ထ ဘဒ္ဒကော တေ ဥမ္မင်္ဂေါတိ ဘဒ္ဒကာ တေ ပဉှာ; ပဉှာ ဟိ အဝိဇ္ဇန္ဓကာရတော ဥမ္မုဇ္ဇိတွာ ဌိတတ္တာ ‘‘ဥမ္မင်္ဂေါ’’တိ ဝုစ္စတိ. တဂ္ဃာတိ ကာရဏတ္ထေ နိပါတော. ယသ္မာ မံ ပုစ္ဆသိ, တသ္မာ တေ အဟမက္ခိဿန္တိ အတ္ထော. သမ္ပဋိစ္ဆနတ္ထေ ဝါ, ‘‘တဂ္ဃာ’’တိ ဟိ ဣမိနာ ဝစနံ သမ္ပဋိစ္ဆိတွာ အက္ခိဿန္တိ အာဟ. ‘‘သမာဒဟိတွာ ဝိသိဗ္ဗေန္တိ, သာမိသေန, သသိတ္ထက’’န္တိ ဣမာနိ တီဏိယေဝ သိက္ခာပဒါနိ ဘဂ္ဂေသု ပညတ္တာနိ.

Here, ‘bhaddako te ummaṅgo’ means your questions are excellent; for a question is called ‘ummaṅga’ because it stands having emerged from the darkness of ignorance. ‘Taggha’ is a particle in the sense of reason. The meaning is: because you ask me, therefore I will explain to you. Or, it is in the sense of acceptance; for having accepted the statement with ‘taggha,’ he said, 'I will explain.' ‘Having agreed and then unsewing,’ ‘with material gain,’ and ‘with leftovers’—these three training rules alone were laid down among the Bhaggas.

စတုဝိပတ္တိဝဏ္ဏနာ

The Explanation of the Four Transgressions.

၃၃၆. ယံ တံ ပုစ္ဆိမှာတိ ယံ တွံ အပုစ္ဆိမှာ. အကိတ္တယီတိ အဘာသိ. နောတိ အမှာကံ. တံ တံ ဗျာကတန္တိ ယံ ယံ ပုဋ္ဌံ, တံ တဒေဝ ဗျာကတံ. အနညထာတိ အညထာ အကတွာ ဗျာကတံ.

336. ‘What we asked you’ means ‘what we asked you’. ‘Akittayi’ means ‘he spoke’. ‘No’ means ‘to us’. ‘That, that was explained’ means ‘whatever was asked, that very thing was explained’. ‘Not otherwise’ means ‘explained without making it otherwise’.

ယေ ဒုဋ္ဌုလ္လာ သာ သီလဝိပတ္တီတိ ဧတ္ထ ကိဉ္စာပိ သီလဝိပတ္တိ နာမ ပဉှေ နတ္ထိ, အထ ခေါ ဒုဋ္ဌုလ္လံ ဝိဿဇ္ဇေတုကာမတာယေတံ ဝုတ္တံ. စတူသု ဟိ ဝိပတ္တီသု ဒုဋ္ဌုလ္လံ ဧကာယ ဝိပတ္တိယာ သင်္ဂဟိတံ, အဒုဋ္ဌုလ္လံ တီဟိ ဝိပတ္တီဟိ သင်္ဂဟိတံ. တသ္မာ ‘‘ယေ ဒုဋ္ဌုလ္လာ သာ သီလဝိပတ္တီ’’တိ ဝတွာ တမေဝ ဝိတ္ထာရတော ဒဿေတုံ ‘‘ပါရာဇိကံ သံဃာဒိသေသော သီလဝိပတ္တီတိ ဝုစ္စတီ’’တိ အာဟ.

Regarding the statement, ‘Those that are gross, that is a transgression of virtue’: here, although there is no mention of a transgression of virtue in the question, this was stated with the intention of explaining the gross offense. For among the four transgressions, the gross offense is included under one transgression, while the non-gross offense is included under three transgressions. Therefore, having stated, ‘Those that are gross, that is a transgression of virtue,’ to explain that in detail, he said, ‘A pārājika and a saṅghādisesa are called a transgression of virtue.’

ဣဒါနိ [Pg.188] တိဿန္နံ ဝိပတ္တီနံ ဝသေန အဒုဋ္ဌုလ္လံ ဒဿေတုံ ‘‘ထုလ္လစ္စယ’’န္တိအာဒိမာဟ. တတ္ထ ယော စာယံ, အက္ကောသတိ ဟသာဓိပ္ပာယောတိ ဣဒံ ဒုဗ္ဘာသိတဿ ဝတ္ထုဒဿနတ္ထံ ဝုတ္တံ.

Now, to show the non-gross offense by way of the three transgressions, he says, ‘a thullaccaya offense’ and so on. Here, the phrase ‘whoever reviles with the intent to mock’ was stated to illustrate the basis for the offense of wrong speech.

အဗ္ဘာစိက္ခန္တီတိ ‘‘တထာဟံ ဘဂဝတာ ဓမ္မံ ဒေသိတံ အာဇာနာမီ’’တိ ဝဒန္တာ အဗ္ဘာစိက္ခန္တိ.

‘They falsely accuse’ means that saying, ‘Thus do I understand the Dhamma as taught by the Blessed One,’ they falsely accuse.

အယံ သာ အာဇီဝဝိပတ္တိသမ္မတာတိ အယံ ဆဟိ သိက္ခာပဒေဟိ သင်္ဂဟိတာ အာဇီဝဝိပတ္တိ နာမ စတုတ္ထာ ဝိပတ္တိ သမ္မတာတိ ဧတ္တာဝတာ ‘‘အဒုဋ္ဌုလ္လ’’န္တိ ဣဒံ ဝိဿဇ္ဇိတံ ဟောတိ.

‘This is considered the transgression of livelihood’ means: this transgression of livelihood, which is included in six training rules, is considered the fourth transgression. By this much, the question concerning the ‘non-gross’ has been answered.

ဣဒါနိ ‘‘ယေ စ ယာဝတတိယကာ’’တိ ပဉှံ ဝိဿဇ္ဇေတုံ ‘‘ဧကာဒသာ’’တိအာဒိမာဟ.

Now, to answer the question, ‘And which are the cases of up to the third time?’, he says, ‘There are eleven’ and so on.

ဆေဒနကာဒိဝဏ္ဏနာ

The Explanation of Cutting Off, and So Forth

၃၃၇. ယသ္မာ ပန ‘‘ယေ စ ယာဝတတိယကာ’’တိ အယံ ပဉှော ‘‘ဧကာဒသ ယာဝတတိယကာ’’တိ ဧဝံ သင်္ခါဝသေန ဝိဿဇ္ဇိတော, တသ္မာ သင်္ခါနုသန္ဓိဝသေနေဝ ‘‘ကတိ ဆေဒနကာနီ’’တိအာဒိကေ အညေ အန္တရာပဉှေ ပုစ္ဆိ. တေသံ ဝိဿဇ္ဇနတ္ထံ ‘‘ဆ ဆေဒနကာနီ’’တိအာဒိ ဝုတ္တံ. တတ္ထ ‘‘ဧကံ ဘေဒနကံ, ဧကံ ဥဒ္ဒါလနကံ, သောဒသ ဇာနန္တိ ပညတ္တာ’’တိ ဣဒမေဝ အပုဗ္ဗံ. သေသံ မဟာဝဂ္ဂေ ဝိဘတ္တမေဝ. ယံ ပနေတံ အပုဗ္ဗံ တတ္ထ ဧကံ ဘေဒနကန္တိ သူစိဃရံ. ဧကံ ဥဒ္ဒါလနကန္တိ တူလောနဒ္ဓမဉ္စပီဌံ. သောဒသာတိ သောဠသ. ဇာနန္တိ ပညတ္တာတိ ‘‘ဇာန’’န္တိ ဧဝံ ဝတွာ ပညတ္တာ, တေ ဧဝံ ဝေဒိတဗ္ဗာ – ‘‘ဇာနံ သံဃိကံ လာဘံ ပရိဏတံ အတ္တနော ပရိဏာမေယျ, ဇာနံ ပုဗ္ဗုပဂတံ ဘိက္ခုံ အနုပခဇ္ဇ နိသဇ္ဇံ ကပ္ပေယျ, ဇာနံ သပ္ပာဏကံ ဥဒကံ တိဏံ ဝါ မတ္တိကံ ဝါ သိဉ္စေယျ ဝါ သိဉ္စာပေယျ ဝါ, ဇာနံ ဘိက္ခုနိပရိပါစိတံ ပိဏ္ဍပါတံ ဘုဉ္ဇေယျ, ဇာနံ အာသာဒနာပေက္ခော ဘုတ္တသ္မိံ ပါစိတ္တိယံ, ဇာနံ သပ္ပာဏကံ ဥဒကံ ပရိဘုဉ္ဇေယျ, ဇာနံ ယထာဓမ္မံ နိဟတာဓိကရဏံ, ဇာနံ ဒုဋ္ဌုလ္လံ အာပတ္တိံ ပဋိစ္ဆာဒေယျ, ဇာနံ ဦနဝီသတိဝဿံ ပုဂ္ဂလံ ဥပသမ္ပာဒေယျ, ဇာနံ ထေယျသတ္ထေန သဒ္ဓိံ, ဇာနံ တထာဝါဒိနာ ဘိက္ခုနာ အကတာနုဓမ္မေန, ဇာနံ တထာနာသိတံ သမဏုဒ္ဒေသံ, ဇာနံ သံဃိကံ လာဘံ ပရိဏတံ ပုဂ္ဂလဿ ပရိဏာမေယျ, ဇာနံ ပါရာဇိကံ ဓမ္မံ အဇ္ဈာပန္နံ ဘိက္ခုနိံ နေဝ အတ္တနာ ပဋိစောဒေယျ, ဇာနံ စောရိံ ဝဇ္ဈံ ဝိဒိတံ အနပလောကေတွာ, ဇာနံ သဘိက္ခုကံ အာရာမံ အနာပုစ္ဆာ ပဝိသေယျာ’’တိ.

337. Furthermore, since the question, ‘And which are the cases of up to the third time?’, was answered by way of enumeration as ‘There are eleven cases of up to the third time’, therefore, following only the connection of enumeration, other intermediate questions such as ‘How many cutting offenses?’ were asked. To answer them, the passage beginning with ‘There are six cutting offenses’ was stated. Therein, ‘one splitting offense, one tearing offense, sixteen are prescribed with the word ‘knowing’’—only this is new. The rest is already explained in the Mahāvagga. As for this new part, therein, ‘one splitting offense’ is the training rule concerning a needle-case. ‘One tearing offense’ is the training rule concerning a couch or bench stuffed with cotton. ‘Sodasa’ means sixteen. ‘Prescribed with the word ‘knowing’’ means prescribed by saying “knowing”; they should be understood thus: ‘Knowing, one might divert for oneself a gain intended for the Saṅgha; knowing, one might encroach upon a previously arrived monk and take a seat; knowing, one might sprinkle or cause to be sprinkled water with living beings, or grass or clay; knowing, one might eat almsfood arranged by a bhikkhunī; knowing, expecting to be reproached after having eaten, one commits a pācittiya; knowing, one might use water with living beings; knowing, one might re-open a legal question settled according to the Dhamma; knowing, one might conceal a gross offense; knowing, one might give the higher ordination to a person under twenty years of age; knowing, one might travel together with a band of thieves; knowing, one might associate with a monk who speaks thus and has not acted in accordance with the Dhamma; knowing, one might attend to a novice who has been so banished; knowing, one might divert for an individual a gain intended for the Saṅgha; knowing, one might not oneself reprove a bhikkhunī who has committed a pārājika offense; knowing, one might give ordination to a known and convicted female thief without having obtained permission; knowing, one might enter a monastery where there are monks without having asked permission’—these are they.

အသာဓာရဏာဒိဝဏ္ဏနာ

The Explanation of the Uncommon, and So Forth

၃၃၈. ဣဒါနိ [Pg.189] ‘‘သာဓာရဏံ အသာဓာရဏ’’န္တိ ဣမံ ပုရိမပဉှံ ဝိဿဇ္ဇေန္တော ‘‘ဝီသံ ဒွေ သတာနီ’’တိအာဒိမာဟ. တတ္ထ ဘိက္ခုနီဟိ အသာဓာရဏေသု ဆ သံဃာဒိသေသာတိ ဝိဿဋ္ဌိ, ကာယသံသဂ္ဂေါ, ဒုဋ္ဌုလ္လံ, အတ္တကာမ, ကုဋိ, ဝိဟာရောတိ. ဒွေ အနိယတေဟိ အဋ္ဌာတိ ဒွီဟိ အနိယတေဟိ သဒ္ဓိံ အဋ္ဌ ဣမေ.

338. Now, answering this previous question, ‘common and uncommon,’ he said the passage beginning with ‘two hundred and twenty.’ Therein, among the rules not shared with bhikkhunīs, the six Saṅghādisesas are: emission of semen, physical contact, lewd speech, serving one's own desires, a hut, and a dwelling. Together with the two Aniyata rules, these are eight.

နိဿဂ္ဂိယာနိ ဒွါဒသာတိ –

There are twelve rules entailing forfeiture:

ဓောဝနဉ္စ ပဋိဂ္ဂဟော, ကောသေယျသုဒ္ဓဒွေဘာဂါ;

ဆဗ္ဗဿာနိ နိသီဒနံ, ဒွေ လောမာ ပဌမော ပတ္တော;

ဝဿိကာ အာရညကေန စာတိ – ဣမေ ဒွါဒသ.

The rule on having an old robe washed, and the rule on accepting a robe; the rules on silk, pure black wool, and two parts; the rule on six years, and the rule on a felt sitting-rug; the two rules on goat's wool, and the first rule on a bowl; and the rule on the rains-bathing cloth, together with the rule for a forest-dweller—these are the twelve.

ဒွေဝီသတိ ခုဒ္ဒကာတိ –

There are twenty-two minor rules:

သကလော ဘိက္ခုနီဝဂ္ဂေါ, ပရမ္ပရဉ္စ ဘောဇနံ;

အနတိရိတ္တံ အဘိဟဋံ, ပဏီတဉ္စ အစေလကံ;

ဦနံ ဒုဋ္ဌုလ္လဆာဒနံ.

The entire Bhikkhunovādaka chapter, and eating in succession; food that is not left over, food that is brought, and choice food; the rule concerning a naked ascetic; ordaining one who is under age, and concealing a gross offense.

မာတုဂါမေန သဒ္ဓိဉ္စ, ယာ စ အနိက္ခန္တရာဇကေ;

သန္တံ ဘိက္ခုံ အနာပုစ္ဆာ, ဝိကာလေ ဂါမပ္ပဝေသနာ.

And traveling together with a woman; and the rule concerning when the king has not departed; entering a village at the wrong time without asking a monk who is present.

နိသီဒနေ စ ယာ သိက္ခာ, ဝဿိကာ ယာ စ သာဋိကာ;

ဒွါဝီသတိ ဣမာ သိက္ခာ, ခုဒ္ဒကေသု ပကာသိတာတိ.

And the training rule concerning a sitting-rug, and that concerning the rains-bathing cloth; these twenty-two training rules are declared among the minor ones.

ဘိက္ခူဟိ အသာဓာရဏေသုပိ သံဃမှာ ဒသ နိဿရေတိ ‘‘သံဃမှာ နိဿာရီယတီ’’တိ ဧဝံ ဝိဘင်္ဂေ ဝုတ္တာ, မာတိကာယံ ပန ‘‘နိဿာရဏီယံ သံဃာဒိသေသ’’န္တိ ဧဝံ အာဂတာ ဒသ. နိဿဂ္ဂိယာနိ ဒွါဒသာတိ ဘိက္ခုနိဝိဘင်္ဂေ ဝိဘတ္တာနိ နိဿဂ္ဂိယာနေဝ. ခုဒ္ဒကာပိ တတ္ထ ဝိဘတ္တခုဒ္ဒကာ ဧဝ. တထာ စတ္တာရော ပါဋိဒေသနီယာ, ဣတိ သတဉ္စေဝ တိံသဉ္စ သိက္ခာ ဝိဘင်္ဂေ ဘိက္ခုနီနံ ဘိက္ခူဟိ အသာဓာရဏာ. သေသံ ဣမသ္မိံ သာဓာရဏာသာဓာရဏဝိဿဇ္ဇနေ ဥတ္တာနမေဝ.

Also among the rules for bhikkhunīs not shared with bhikkhus, there are ten Saṅghādisesas that require expulsion. They are stated in the Vibhaṅga as ‘is expelled from the Saṅgha,’ but in the Mātikā, ten are given as ‘Saṅghādisesa requiring expulsion.’ As for the twelve rules entailing forfeiture, they are explained in the Bhikkhunīvibhaṅga as simply rules entailing forfeiture. The minor rules, too, are explained there as simply minor rules. Likewise, the four Pāṭidesanīya rules are explained there. Thus, one hundred and thirty training rules in the Vibhaṅga are for bhikkhunīs and are not shared with bhikkhus. The remainder in this answer on shared and unshared is self-evident.

ဣဒါနိ ဝိပတ္တိယော စ ‘‘ယေဟိ သမထေဟိ သမ္မန္တီ’’တိ ဣဒံ ပဉှံ ဝိဿဇ္ဇေန္တော အဋ္ဌေဝ ပါရာဇိကာတိအာဒိမာဟ. တတ္ထ ဒုရာသဒါတိ ဣမိနာ တေသံ သပ္ပဋိဘယတံ [Pg.190] ဒဿေတိ. ကဏှသပ္ပာဒယော ဝိယ ဟိ ဧတေ ဒုရာသဒါ ဒုရူပဂမနာ ဒုရာသဇ္ဇနာ, အာပဇ္ဇိယမာနာ မူလစ္ဆေဒါယ သံဝတ္တန္တိ. တာလဝတ္ထုသမူပမာတိ သဗ္ဗံ တာလံ ဥဒ္ဓရိတွာ တာလဿ ဝတ္ထုမတ္တကရဏေန သမူပမာ. ယထာ ဝတ္ထုမတ္တကတော တာလော န ပုန ပါကတိကော ဟောတိ, ဧဝံ န ပုန ပါကတိကာ ဟောန္တိ.

Now, answering this question, ‘And by which settlements are the offenses settled?’, the Blessed One said the passage beginning with ‘the eight Pārājikas.’ Therein, by the word ‘difficult to approach,’ he shows their perilousness. For, like black snakes and so forth, these are difficult to approach, difficult to draw near to, difficult to associate with; when they are fallen into, they lead to the cutting of the root. The simile of the palm-stump is like making the entire palm tree into a mere base after having uprooted it. Just as a palm tree made into a mere base cannot become normal again, so too, they cannot become normal again.

ဧဝံ သာဓာရဏံ ဥပမံ ဒဿေတွာ ပုန ဧကေကဿ ဝုတ္တံ ဥပမံ ဒဿေန္တော ပဏ္ဍုပလာသောတိအာဒိမာဟ. အဝိရုဠှီ ဘဝန္တိ တေတိ ယထာ ဧတေ ပဏ္ဍုပလာသာဒယော ပုနဟရိတာဒိဘာဝေန အဝိရုဠှိဓမ္မာ ဟောန္တိ; ဧဝံ ပါရာဇိကာပိ ပုန ပကတိသီလာဘာဝေန အဝိရုဠှိဓမ္မာ ဟောန္တီတိ အတ္ထော. ဧတ္တာဝတာ ‘‘ဝိပတ္တိယော စ ယေဟိ သမထေဟိ သမ္မန္တီ’’တိ ဧတ္ထ ဣမာ တာဝ အဋ္ဌ ပါရာဇိကဝိပတ္တိယော ကေဟိစိ သမထေဟိ န သမ္မန္တီတိ ဧဝံ ဒဿိတံ ဟောတိ. ယာ ပန ဝိပတ္တိယော သမ္မန္တိ, တာ ဒဿေတုံ တေဝီသတိ သံဃာဒိသေသာတိအာဒိ ဝုတ္တံ. တတ္ထ တီဟိ သမထေဟီတိ သဗ္ဗသင်္ဂါဟိကဝစနမေတံ. သံဃာဒိသေသာ ဟိ ဒွီဟိ သမထေဟိ သမ္မန္တိ, န တိဏဝတ္ထာရကေန. သေသာ တီဟိပိ သမ္မန္တိ.

Having thus shown a simile common to all, then, to show the simile spoken for each one individually, he said the passage beginning with ‘a yellow leaf.’ ‘They do not grow again’ means: just as these yellow leaves and so on are of a nature not to grow again into a state of greenness, so too, those who have committed a Pārājika are of a nature not to grow again, due to the absence of their original virtue; this is the meaning. By this much, in the context of ‘And by which settlements are the offenses settled?’, it has been shown that these eight Pārājika offenses are not settled by any settlements whatsoever. But to show the offenses that are settled, the passage beginning with ‘twenty-three Saṅghādisesas’ was stated. Therein, the phrase ‘by three settlements’ is an all-inclusive statement. For Saṅghādisesas are settled by two settlements, not by the covering with grass. The remaining offenses are settled by all three.

ဒွေ ဥပေါသထာ ဒွေ ပဝါရဏာတိ ဣဒံ ဘိက္ခူနဉ္စ ဘိက္ခုနီနဉ္စ ဝသေန ဝုတ္တံ. ဝိဘတ္တိမတ္တဒဿနေနေဝ စေတံ ဝုတ္တံ, န သမထေဟိ ဝူပသမနဝသေန. ဘိက္ခုဥပေါသထော, ဘိက္ခုနိဥပေါသထော, ဘိက္ခုပဝါရဏာ, ဘိက္ခုနိပဝါရဏာတိ ဣမာပိ ဟိ စတဿော ဝိဘတ္တိယော; ဝိဘဇနာနီတိ အတ္ထော. စတ္တာရိ ကမ္မာနီတိ အဓမ္မေနဝဂ္ဂါဒီနိ ဥပေါသထကမ္မာနိ. ပဉ္စေဝ ဥဒ္ဒေသာ စတုရော ဘဝန္တိ အနညထာတိ ဘိက္ခူနံ ပဉ္စ ဥဒ္ဒေသာ ဘိက္ခုနီနံ စတုရော ဘဝန္တိ, အညထာ န ဘဝန္တိ; ဣမာ အပရာပိ ဝိဘတ္တိယော. အာပတ္တိက္ခန္ဓာ စ ဘဝန္တိ သတ္တ, အဓိကရဏာနိ စတ္တာရီတိ ဣမာ ပန ဝိဘတ္တိယော သမထေဟိ သမ္မန္တိ, တသ္မာ သတ္တဟိ သမထေဟီတိအာဒိမာဟ. အထ ဝါ ‘‘ဒွေ ဥပေါသထာ ဒွေ ပဝါရဏာ စတ္တာရိ ကမ္မာနိ ပဉ္စေဝ ဥဒ္ဒေသာ စတုရော ဘဝန္တိ, အနညထာ’’တိ ဣမာပိ စတဿော ဝိဘတ္တိယော နိဿာယ ‘‘နဿန္တေတေ ဝိနဿန္တေတေ’’တိအာဒိနာ နယေန ယာ အာပတ္တိယော အာပဇ္ဇန္တိ, တာ ယသ္မာ ဝုတ္တပ္ပကာရေဟေဝ သမထေဟိ သမ္မန္တိ, တသ္မာ တံမူလကာနံ အာပတ္တီနံ သမထဒဿနတ္ထမ္ပိ တာ ဝိဘတ္တိယော ဝုတ္တာတိ ဝေဒိတဗ္ဗာ. ကိစ္စံ ဧကေနာတိ ကိစ္စာဓိကရဏံ ဧကေန သမထေန သမ္မတိ.

The statement, 'Two Uposathas, two Pavāraṇās,' was spoken with reference to monks and nuns. And this was stated merely to show the classification, not for the purpose of showing the method of settling by the settlements. The Uposatha of monks, the Uposatha of nuns, the Pavāraṇā of monks, and the Pavāraṇā of nuns—indeed, these are also four classifications; the meaning is 'divisions.' As for 'four acts,' the Uposatha acts beginning with adhammenavagga are shown. As for 'five recitations, and four there are, not otherwise,' for monks there are five recitations and for nuns there are four; there are not otherwise. These are also other classifications. As for 'there are seven groups of offenses and four legal cases,' these classifications, however, are settled by the settlements; therefore, He said, 'by seven settlements,' and so on. Or alternatively, relying on these four classifications—'two Uposathas, two Pavāraṇās, four acts, five recitations, and four there are, not otherwise'—whatever offenses are committed, in the manner of 'they perish, they are destroyed,' etc., since those offenses are settled by the settlements of the aforementioned kinds, it should be understood that those classifications were also stated for the purpose of showing the settlement of offenses that have those as their root. As for 'a matter by one,' a legal case concerning duties (kiccādhikaraṇa) is settled by one settlement.

ပါရာဇိကာဒိအာပတ္တိဝဏ္ဏနာ

Explanation of the Offenses Beginning with Pārājika

၃၃၉. ဧဝံ [Pg.191] ပုစ္ဆာနုက္ကမေန သဗ္ဗပဉှေ ဝိဿဇ္ဇေတွာ ဣဒါနိ ‘‘အာပတ္တိက္ခန္ဓာ စ ဘဝန္တိ သတ္တာ’’တိ ဧတ္ထ သင်္ဂဟိတအာပတ္တိက္ခန္ဓာနံ ပစ္စေကံ နိဗ္ဗစနမတ္တံ ဒဿေန္တော ပါရာဇိကန္တိအာဒိမာဟ. တတ္ထ ပါရာဇိကန္တိ ဂါထာယ အယမတ္ထော – ယဒိဒံ ပုဂ္ဂလာပတ္တိသိက္ခာပဒပါရာဇိကေသု အာပတ္တိပါရာဇိကံ နာမ ဝုတ္တံ, တံ အာပဇ္ဇန္တော ပုဂ္ဂလော ယသ္မာ ပရာဇိတော ပရာဇယမာပန္နော သဒ္ဓမ္မာ စုတော ပရဒ္ဓေါ ဘဋ္ဌော နိရင်္ကတော စ ဟောတိ, အနိဟတေ တသ္မိံ ပုဂ္ဂလေ ပုန ဥပေါသထပ္ပဝါရဏာဒိဘေဒေါ သံဝါသော နတ္ထိ. တေနေတံ ဣတိ ဝုစ္စတီတိ တေန ကာရဏေန ဧတံ အာပတ္တိပါရာဇိကန္တိ ဝုစ္စတိ. အယဉှေတ္ထ သင်္ခေပတ္ထော – ယသ္မာ ပရာဇိတော ဟောတိ တေန, တသ္မာ ဧတံ ပါရာဇိကန္တိ ဝုစ္စတိ.

339. Thus, having answered all the questions in sequence of inquiry, now, regarding the statement, 'there are seven aggregates of offenses,' to show the individual etymology of the aggregates of offenses included therein, He spoke the passage beginning with pārājikaṃ. Therein, this is the meaning of the verse on pārājika: That which, among the pārājikas of person, offense, and training-rule, is called the pārājika that is an offense—because a person who commits it is defeated, has come to defeat, has fallen from the good Dhamma, has failed, has fallen away, and is made invalid, and for that person, even if not expelled, there is again no communion which has the distinctions of Uposatha, Pavāraṇā, and so on. For that reason, this is called the pārājika that is an offense. And this is the concise meaning here: because one is defeated by it, therefore it is called pārājika.

ဒုတိယဂါထာယပိ ဗျဉ္ဇနံ အနာဒိယိတွာ အတ္ထမတ္တမေဝ ဒဿေတုံ သံဃောဝ ဒေတိ ပရိဝါသန္တိအာဒိ ဝုတ္တံ. အယံ ပနေတ္ထ အတ္ထော – ဣမံ အာပတ္တိံ အာပဇ္ဇိတွာ ဝုဋ္ဌာတုကာမဿ ယံ တံ အာပတ္တိဝုဋ္ဌာနံ တဿ အာဒိမှိ စေဝ ပရိဝါသဒါနတ္ထာယ အာဒိတော သေသေ မဇ္ဈေ မာနတ္တဒါနတ္ထာယ မူလာယပဋိကဿနေန ဝါ သဟ မာနတ္တဒါနတ္ထာယ, အဝသာနေ အဗ္ဘာနတ္ထာယ စ သံဃော ဣစ္ဆိတဗ္ဗော, န ဟေတ္ထ ဧကမ္ပိ ကမ္မံ ဝိနာ သံဃေန သက္ကာ ကာတုန္တိ သံဃော, အာဒိမှိ စေဝ သေသေ စ ဣစ္ဆိတဗ္ဗော အဿာတိ သံဃာဒိသေသော.

In the second verse also, without taking the wording seriously, to show only the meaning, the passage beginning with 'the Sangha gives probation' was spoken. This is the meaning here: for a person who, having committed this offense, desires to be reinstated, for that formal act of reinstatement, the Sangha is required both at the beginning for the purpose of giving probation; in the middle, which is the remainder from the beginning, for the purpose of giving penance, or for giving penance together with being sent back to the beginning; and at the end for the purpose of rehabilitation. For here, not even one formal act can be done without the Sangha. Thus, because the Sangha is required both at the beginning and in the remainder, it is a saṅghādisesa.

တတိယဂါထာယ အနိယတော န နိယတောတိ ယသ္မာ န နိယတော, တသ္မာ အနိယတော အယမာပတ္တိက္ခန္ဓောတိ အတ္ထော. ကိံ ကာရဏာ န နိယတောတိ? အနေကံသိကတံ ပဒံ, ယသ္မာ ဣဒံ သိက္ခာပဒံ အနေကံသေန ကတန္တိ အတ္ထော. ကထံ အနေကံသေန? တိဏ္ဏမညတရံ ဌာနံ, တိဏ္ဏံ ဓမ္မာနံ အညတရေန ကာရေတဗ္ဗောတိ ဟိ တတ္ထ ဝုတ္တံ, တသ္မာ ‘‘အနိယတော’’တိ ပဝုစ္စတိ, သော အာပတ္တိက္ခန္ဓော အနိယတောတိ ဝုစ္စတိ. ယထာ စ တိဏ္ဏံ အညတရံ ဌာနံ, ဧဝံ ဒွိန္နံ ဓမ္မာနံ အညတရံ ဌာနံ ယတ္ထ ဝုတ္တံ, သောပိ အနိယတော ဧဝ.

In the third verse, 'aniyato' means 'not fixed.' Because it is not fixed, therefore this aggregate of offenses is aniyata—this is the meaning. For what reason is it not fixed? The training-rule is made to be indefinite. Because this training-rule is made to be indefinite—this is the meaning. How is it indefinite? It is one ground or another of three. For it is said there, 'it should be dealt with by one or another of three offenses.' Therefore, it is called aniyata; that aggregate of offenses is called aniyata. And just as it is 'one ground or another of three,' so too where 'one ground or another of two offenses' is stated, that too is indeed aniyata.

စတုတ္ထဂါထာယ အစ္စယော တေန သမော နတ္ထီတိ ဒေသနာဂါမိနီသု အစ္စယေသု တေန သမော ထူလော အစ္စယော နတ္ထိ, တေနေတံ ဣတိ ဝုစ္စတိ; ထူလတ္တာ အစ္စယဿ ဧတံ ထုလ္လစ္စယန္တိ ဝုစ္စတီတိ အတ္ထော.

In the fourth verse, 'there is no offense equal to it' means that among the offenses that are to be confessed, there is no gross offense equal to it; for that reason it is called this. Because of the grossness of the offense, it is called thullaccaya—this is the meaning.

ပဉ္စမဂါထာယ [Pg.192] နိဿဇ္ဇိတွာန ဒေသေတိ တေနေတန္တိ နိဿဇ္ဇိတွာ ဒေသေတဗ္ဗတော နိဿဂ္ဂိယန္တိ ဝုစ္စတီတိ အတ္ထော.

In the fifth verse, 'having forfeited, one confesses; therefore, this' means that because it ought to be confessed after having been forfeited, it is called nissaggiya—this is the meaning.

ဆဋ္ဌဂါထာယ ပါတေတိ ကုသလံ ဓမ္မန္တိ သဉ္စိစ္စ အာပဇ္ဇန္တဿ ကုသလဓမ္မသင်္ခါတံ ကုသလစိတ္တံ ပါတေတိ, တသ္မာ ပါတေတိ စိတ္တန္တိ ပါစိတ္တိယံ. ယံ ပန စိတ္တံ ပါတေတိ, တံ ယသ္မာ အရိယမဂ္ဂံ အပရဇ္ဈတိ, စိတ္တသမ္မောဟကာရဏဉ္စ ဟောတိ, တသ္မာ ‘‘အရိယမဂ္ဂံ အပရဇ္ဈတိ, စိတ္တသမ္မောဟနဋ္ဌာန’’န္တိ စ ဝုတ္တံ.

In the sixth verse, 'it causes a wholesome state to fall' means that for one who commits it intentionally, it causes the wholesome consciousness, known as a wholesome state, to fall; therefore, because 'it causes the mind to fall,' it is a pācittiya. Moreover, the offense that causes the mind to fall, because it offends against the noble path and is a cause of mental confusion, it is therefore also said, 'it offends against the noble path' and 'it is a ground for mental confusion.'

ပါဋိဒေသနီယဂါထာသု ‘‘ဂါရယှံ အာဝုသော ဓမ္မံ အာပဇ္ဇိ’’န္တိ ဝုတ္တဂါရယှဘာဝကာရဏဒဿနတ္ထမေဝ ဘိက္ခု အညာတကော သန္တောတိအာဒိ ဝုတ္တံ. ပဋိဒေသေတဗ္ဗတော ပန သာ အာပတ္တိ ပါဋိဒေသနီယာတိ ဝုစ္စတိ.

In the Pāṭidesanīya verses, the passage beginning with 'a monk, being unrelated,' was spoken only for the purpose of showing the reason for the state of blameworthiness mentioned in the statement, 'Friend, I have committed a blameworthy act.' But because that offense ought to be confessed individually, it is called pāṭidesanīya.

ဒုက္ကဋဂါထာယ အပရဒ္ဓံ ဝိရဒ္ဓဉ္စ ခလိတန္တိ သဗ္ဗမေတံ ‘‘ယဉ္စ ဒုက္ကဋ’’န္တိ ဧတ္ထ ဝုတ္တဿ ဒုက္ကဋဿ ပရိယာယဝစနံ. ယဉှိ ဒုဋ္ဌု ကတံ ဝိရူပံ ဝါ ကတံ, တံ ဒုက္ကဋံ. တံ ပနေတံ ယထာ သတ္ထာရာ ဝုတ္တံ; ဧဝံ အကတတ္တာ အပရဒ္ဓံ, ကုသလံ ဝိရဇ္ဈိတွာ ပဝတ္တတ္တာ ဝိရဒ္ဓံ, အရိယဝတ္တပဋိပဒံ အနာရုဠှတ္တာ ခလိတံ. ယံ မနုဿော ကရေတိ ဣဒံ ပနဿ ဩပမ္မနိဒဿနံ. တဿတ္ထော – ယထာ ဟိ ယံ လောကေ မနုဿော အာဝိ ဝါ ယဒိ ဝါ ရဟော ပါပံ ကရောတိ, တံ ဒုက္ကဋန္တိ ပဝေဒေန္တိ; ဧဝမိဒမ္ပိ ဗုဒ္ဓပ္ပဋိကုဋ္ဌေန လာမကဘာဝေန ပါပံ, တသ္မာ ဒုက္ကဋန္တိ ဝေဒိတဗ္ဗံ.

In the Dukkaṭa verse, the terms 'done wrongly' (aparaddhaṃ), 'failed' (viraddhaṃ), and 'stumbled' (khalitaṃ)—all these are synonyms for the dukkaṭa spoken of here in 'and what is a dukkaṭa.' For whatever is badly done or improperly done, that is a dukkaṭa. But this, because it was not done in the way spoken by the Teacher, is 'done wrongly'; because it occurs having failed in what is wholesome, it is 'failed'; because of not having ascended the path of practice of the noble ones' conduct, it is 'stumbled.' The phrase 'what a person does,' however, is an illustrative analogy for it. Its meaning is: For just as in the world, whatever evil a person does, whether openly or in secret, people make it known as a 'wrongdoing' (dukkaṭa); so too this, because it is censured by the Buddha and because of its inferior nature, is evil; therefore, it should be understood as a dukkaṭa.

ဒုဗ္ဘာသိတဂါထာယ ဒုဗ္ဘာသိတံ ဒုရာဘဋ္ဌန္တိ ဒုဋ္ဌု အာဘဋ္ဌံ ဘာသိတံ လပိတန္တိ ဒုရာဘဋ္ဌံ. ယံ ဒုရာဘဋ္ဌံ, တံ ဒုဗ္ဘာသိတန္တိ အတ္ထော. ကိဉ္စ ဘိယျော? သံကိလိဋ္ဌဉ္စ ယံ ပဒံ, သံကိလိဋ္ဌံ ယသ္မာ တံ ပဒံ ဟောတီတိ အတ္ထော. တထာ ယဉ္စ ဝိညူ ဂရဟန္တိ, ယသ္မာ စ နံ ဝိညူ ဂရဟန္တီတိ အတ္ထော. တေနေတံ ဣတိ ဝုစ္စတီတိ တေန သံကိလိဋ္ဌဘာဝေန စ ဝိညုဂရဟနေနာပိ စ ဧတံ ဣတိ ဝုစ္စတိ; ‘‘ဒုဗ္ဘာသိတ’’န္တိ ဧဝံ ဝုစ္စတီတိ အတ္ထော.

In the Dubbhāsita verse, regarding `dubbhāsitaṃ durābhaṭṭhaṃ`: `durābhaṭṭhaṃ` means badly uttered, spoken, or recited. What is badly uttered is `dubbhāsitaṃ`—this is the meaning. And what more? 'And what is a defiled word,' means because that word is defiled. Likewise, 'and what the wise censure,' means because the wise censure it. 'For that reason it is called thus' means that because of its defiled nature and also because of being censured by the wise, it is called thus; that is, it is called `dubbhāsitaṃ`—this is the meaning.

သေခိယဂါထာယ ‘‘အာဒိ စေတံ စရဏဉ္စာ’’တိအာဒိနာ နယေန သေခဿ သန္တကဘာဝံ ဒီပေတိ. တသ္မာ သေခဿ ဣဒံ သေခိယန္တိ အယမေတ္ထ သင်္ခေပတ္ထော. ဣဒံ ‘‘ဂရုကလဟုကဉ္စာပီ’’တိအာဒိပဉှေဟိ အသင်္ဂဟိတဿ ‘‘ဟန္ဒ ဝါကျံ သုဏောမ တေ’’တိ ဣမိနာ ပန အာယာစနဝစနေန သင်္ဂဟိတဿ အတ္ထဿ ဒီပနတ္ထံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ.

In the Sekhiya verse, by the method beginning with 'and this is the beginning and the practice,' it indicates the state of being the trainee's possession. Therefore, 'this belongs to the trainee,' hence it is a `sekhiya`—this is the concise meaning here. It should be known that this was said for the purpose of explaining the meaning of that which is not included by the questions beginning with 'and whether grave or light,' but which is included by this request-speech, 'Come, let us hear your statement.'

ဆန္နမတိဝဿတီတိအာဒိမှိပိ [Pg.193] ဧသေဝ နယော. တတ္ထ ဆန္နမတိဝဿတီတိ ဂေဟံ တာဝ တိဏာဒီဟိ အစ္ဆန္နံ အတိဝဿတိ. ဣဒံ ပန အာပတ္တိသင်္ခါတံ ဂေဟံ ဆန္နံ အတိဝဿတိ; မူလာပတ္တိဉှိ ဆာဒေန္တော အညံ နဝံ အာပတ္တိံ အာပဇ္ဇတိ. ဝိဝဋံ နာတိဝဿတီတိ ဂေဟံ တာဝ အဝိဝဋံ သုစ္ဆန္နံ နာတိဝဿတိ. ဣဒံ ပန အာပတ္တိသင်္ခါတံ ဂေဟံ ဝိဝဋံ နာတိဝဿတိ; မူလာပတ္တိဉှိ ဝိဝရန္တော ဒေသနာဂါမိနိံ ဒေသေတွာ ဝုဋ္ဌာနဂါမိနိတော ဝုဋ္ဌဟိတွာ သုဒ္ဓန္တေ ပတိဋ္ဌာတိ. အာယတိံ သံဝရန္တော အညံ အာပတ္တိံ နာပဇ္ဇတိ. တသ္မာ ဆန္နံ ဝိဝရေထာတိ တေန ကာရဏေန ဒေသနာဂါမိနိံ ဒေသေန္တော ဝုဋ္ဌာနဂါမိနိတော စ ဝုဋ္ဌဟန္တော ဆန္နံ ဝိဝရေထ. ဧဝံ တံ နာတိဝဿတီတိ ဧဝဉ္စေတံ ဝိဝဋံ နာတိဝဿတီတိ အတ္ထော.

In the verse beginning 'It leaks when covered,' this same method applies. There, regarding 'it leaks when covered': first, a house uncovered with grass and so forth leaks. But this house called an offense leaks when covered; for a monk covering up a root offense incurs another new offense. Regarding 'it does not leak when open': first, a house that is not open and is well-covered does not leak. But this house called an offense does not leak when open; for a monk revealing a root offense, having confessed a confessable offense and having emerged from an offense requiring emergence, is established in the state of purity. By restraining himself in the future, he does not incur another offense. Therefore, 'one should open the covered': for that reason, while confessing a confessable offense and emerging from an offense requiring emergence, one should open what is covered. 'Thus it does not leak' means: and so this, being open, does not leak—this is the meaning.

ဂတိ မိဂါနံ ပဝနန္တိ အဇ္ဈောကာသေ ဗျဂ္ဃာဒီဟိ ပရိပါတိယမာနာနံ မိဂါနံ ပဝနံ ရုက္ခာဒိဂဟနံ အရညံ ဂတိ ပဋိသရဏံ ဟောတိ, တံ ပတွာ တေ အဿာသန္တိ. ဧတေနေဝ နယေန အာကာသော ပက္ခီနံ ဂတိ. အဝဿံ ဥပဂမနဋ္ဌေန ပန ဝိဘဝေါ ဂတိ ဓမ္မာနံ, သဗ္ဗေသမ္ပိ သင်္ခတဓမ္မာနံ ဝိနာသောဝ တေသံ ဂတိ. န ဟိ တေ ဝိနာသံ အဂစ္ဆန္တာ ဌာတုံ သက္ကောန္တိ. သုစိရမ္ပိ ဌတွာ ပန နိဗ္ဗာနံ အရဟတော ဂတိ, ခီဏာသဝဿ အရဟတော အနုပါဒိသေသနိဗ္ဗာနဓာတု ဧကံသေန ဂတီတိ အတ္ထော.

“The forest is the destination for deer” means that for deer being pursued by tigers and so forth in the open, the forest—a thicket of trees and so forth, a wilderness—is their destination and refuge; having reached it, they find relief. In this same way, the sky is the destination for birds. But, in the sense of being inevitably approached, cessation is the destination for phenomena; indeed, the destruction of all conditioned phenomena is their destination. For they cannot endure without going to destruction. But, having endured even for a very long time, Nibbāna is the destination for the Arahant; for the Arahant whose taints are destroyed, the Nibbāna-element without residue remaining is certainly the destination—this is the meaning.

ပဌမဂါထာသင်္ဂဏိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the first collection of verses is concluded.

အဓိကရဏဘေဒံ

The Division of Legal Issues

ဥက္ကောဋနဘေဒါဒိဝဏ္ဏနာ

Explanation of the Divisions of Overturning and so forth

၃၄၀. အဓိကရဏဘေဒေ [Pg.194] ဣမေ ဒသ ဥက္ကောဋာတိ အဓိကရဏာနံ ဥက္ကောဋေတွာ ပုန အဓိကရဏဥက္ကောဋေန သမထာနံ ဥက္ကောဋံ ဒဿေတုံ ‘‘ဝိဝါဒါဓိကရဏံ ဥက္ကောဋေန္တော ကတိ သမထေ ဥက္ကောဋေတီ’’တိအာဒိမာဟ. တတ္ထ ဝိဝါဒါဓိကရဏံ ဥက္ကောဋေန္တော ဒွေ သမထေ ဥက္ကောဋေတီတိ သမ္မုခါဝိနယဉ္စ ယေဘုယျသိကဉ္စ ဣမေ ဒွေ ဥက္ကောဋေတိ, ပဋိသေဓေတိ; ပဋိက္ကောသတီတိ အတ္ထော. အနုဝါဒါဓိကရဏံ ဥက္ကောဋေန္တော စတ္တာရောတိ သမ္မုခါဝိနယံ, သတိဝိနယံ, အမူဠှဝိနယံ, တဿပါပိယသိကန္တိ ဣမေ စတ္တာရော သမထေ ဥက္ကောဋေတိ. အာပတ္တာဓိကရဏံ ဥက္ကောဋေန္တော တယောတိ သမ္မုခါဝိနယံ, ပဋိညာတကရဏံ, တိဏဝတ္ထာရကန္တိ ဣမေ တယော သမထေ ဥက္ကောဋေတိ. ကိစ္စာဓိကရဏံ ဥက္ကောဋေန္တော ဧကန္တိ သမ္မုခါဝိနယံ ဣမံ ဧကံ သမထံ ဥက္ကောဋေတိ.

340. In the section on the division of legal issues, having shown the ten types of overturning of legal issues with the words, 'these ten are overturnings,' in order to show again the overturning of settlements by means of overturning legal issues, he spoke the passage beginning with: “When overturning a legal issue of dispute, how many settlements does one overturn?” Therein, regarding “When overturning a legal issue of dispute, one overturns two settlements”: one overturns these two, the procedure in the presence and the majority decision. The meaning is that one prohibits, one objects. Regarding “When overturning a legal issue of accusation, four”: one overturns these four settlements: the procedure in the presence, the resolution by mindfulness, the resolution of non-delusion, and the procedure for one of bad character. Regarding “When overturning a legal issue of an offense, three”: one overturns these three settlements: the procedure in the presence, the procedure on acknowledgement, and the covering over with grass. Regarding “When overturning a legal issue of duties, one”: one overturns this one settlement, the procedure in the presence.

၃၄၁. ကတိ ဥက္ကောဋာတိအာဒိပုစ္ဆာနံ ဝိဿဇ္ဇနေ ပန ဒွါဒသသု ဥက္ကောဋေသု အကတံ ကမ္မန္တိအာဒယော တာဝ တယော ဥက္ကောဋာ ဝိသေသတော ဒုတိယေ အနုဝါဒါဓိကရဏေ လဗ္ဘန္တိ. အနိဟတံ ကမ္မန္တိအာဒယော တယော ပဌမေ ဝိဝါဒါဓိကရဏေ လဗ္ဘန္တိ. အဝိနိစ္ဆိတန္တိအာဒယော တယော တတိယေ အာပတ္တာဓိကရဏေ လဗ္ဘန္တိ. အဝူပသန္တန္တိအာဒယော တယော စတုတ္ထေ ကိစ္စာဓိကရဏေ လဗ္ဘန္တိ; အပိစ ဒွါဒသာပိ စ ဧကေကသ္မိံ အဓိကရဏေ လဗ္ဘန္တိယေဝ.

341. Now, in the answer to the questions beginning with, “How many overturnings?”, among the twelve overturnings, first, the three overturnings beginning with “the act was not done” are found specifically in the second, the legal issue of accusation. The three beginning with “the act was not refuted” are found in the first, the legal issue of dispute. The three beginning with “it was not decided” are found in the third, the legal issue of an offense. The three beginning with “it was not settled” are found in the fourth, the legal issue of duties. Moreover, all twelve are indeed found in each and every legal issue.

တတ္ထဇာတကံ အဓိကရဏံ ဥက္ကောဋေတီတိ ယသ္မိံ ဝိဟာရေ ‘‘မယှံ ဣမိနာ ပတ္တော ဂဟိတော, စီဝရံ ဂဟိတ’’န္တိအာဒိနာ နယေန ပတ္တစီဝရာဒီနံ အတ္ထာယ အဓိကရဏံ ဥပ္ပန္နံ ဟောတိ, တသ္မိံယေဝ စ နံ ဝိဟာရေ အာဝါသိကာ သန္နိပတိတွာ ‘‘အလံ အာဝုသော’’တိ အတ္တပစ္စတ္ထိကေ သညာပေတွာ ပါဠိမုတ္တကဝိနိစ္ဆယေနေဝ ဝူပသမေန္တိ, ဣဒံ တတ္ထဇာတကံ အဓိကရဏံ နာမ. ယေနာပိ ဝိနိစ္ဆယေန သမိတံ, သောပိ ဧကော သမထောယေဝ. ဣမံ ဥက္ကောဋေန္တဿာပိ ပါစိတ္တိယံ.

Regarding one who overturns a legal issue that arose in that place: In whatever monastery a legal issue of accusation has arisen for the sake of a bowl, robe, or the like, in the manner of, “My bowl was taken by this one; my robe was taken,” and in that very monastery the resident monks, having assembled and made the adversaries understand by saying, “Enough, venerable sirs,” settle it solely by a decision independent of the Pāḷi Canon—this is called a legal issue that arose in that place. The decision by which it is settled is also a single type of settlement. For one who overturns this, there is a pācittiya offense.

တတ္ထဇာတကံ ဝူပသန္တန္တိ သစေ ပန တံ အဓိကရဏံ နေဝါသိကာ ဝူပသမေတုံ န သက္ကောန္တိ, အထညော ဝိနယဓရော အာဂန္တွာ ‘‘ကိံ အာဝုသော ဣမသ္မိံ [Pg.195] ဝိဟာရေ ဥပေါသထော ဝါ ပဝါရဏာ ဝါ ဌိတာ’’တိ ပုစ္ဆတိ, တေဟိ စ တသ္မိံ ကာရဏေ ကထိတေ တံ အဓိကရဏံ ခန္ဓကတော စ ပရိဝါရတော စ သုတ္တေန ဝိနိစ္ဆိနိတွာ ဝူပသမေတိ, ဣဒံ တတ္ထဇာတကံ ဝူပသန္တံ နာမ အဓိကရဏံ. ဧတံ ဥက္ကောဋေန္တဿာပိ ပါစိတ္တိယမေဝ.

Regarding a legal issue that arose there and was settled: If, however, the resident monks are unable to settle that legal issue, then another Vinaya-expert comes and asks, “Venerable sirs, has the Uposatha or the Pavāraṇā been suspended in this monastery?” And when the reason is told by them, he settles that legal issue, having decided it by the Pāḷi text from the Khandhakas and the Parivāra. This is called a legal issue that arose there and was settled. For one who overturns this, there is also a pācittiya offense.

အန္တရာမဂ္ဂေတိ တေ အတ္တပစ္စတ္ထိကာ ‘‘န မယံ ဧတဿ ဝိနိစ္ဆယေ တိဋ္ဌာမ, နာယံ ဝိနယေ ကုသလော, အသုကသ္မိံ နာမ ဂါမေ ဝိနယဓရာ ထေရာ ဝသန္တိ, တတ္ထ ဂန္တွာ ဝိနိစ္ဆိနိဿာမာ’’တိ ဂစ္ဆန္တာ အန္တရာမဂ္ဂေယေဝ ကာရဏံ သလ္လက္ခေတွာ အညမညံ ဝါ သညာပေန္တိ, အညေ ဝါ တေ ဘိက္ခူ နိဇ္ဈာပေန္တိ, ဣဒမ္ပိ ဝူပသန္တမေဝ ဟောတိ. ဧဝံ ဝူပသန္တံ အန္တရာမဂ္ဂေ အဓိကရဏံ ဥက္ကောဋေတိ ယော, တဿာပိ ပါစိတ္တိယမေဝ.

Regarding a legal issue settled on the way: Those adversaries say, “We do not stand by this one’s decision; this one is not skilled in the Vinaya. In such-and-such village dwell elders who are Vinaya-experts; having gone there, we will have it decided.” While they are going, on the way itself, having considered the reason, they either make each other understand, or other monks cause them to reflect. This, too, is indeed settled. Whoever overturns a legal issue thus settled on the way, for him too there is a pācittiya offense.

အန္တရာမဂ္ဂေ ဝူပသန္တန္တိ န ဟေဝ ခေါ ပန အညမညံ သညတ္တိယာ ဝါ သဘာဂဘိက္ခုနိဇ္ဈာပနေန ဝါ ဝူပသန္တံ ဟောတိ; အပိစ ခေါ ပဋိပထံ အာဂစ္ဆန္တော ဧကော ဝိနယဓရော ဒိသွာ ‘‘ကတ္ထ အာဝုသော ဂစ္ဆထာ’’တိ ပုစ္ဆိတွာ ‘‘အသုကံ နာမ ဂါမံ, ဣမိနာ နာမ ကာရဏေနာ’’တိ ဝုတ္တေ ‘‘အလံ, အာဝုသော, ကိံ တတ္ထ ဂတေနာ’’တိ တတ္ထေဝ ဓမ္မေန ဝိနယေန တံ အဓိကရဏံ ဝူပသမေတိ, ဣဒံ အန္တရာမဂ္ဂေ ဝူပသန္တံ နာမ. ဧတံ ဥက္ကောဋေန္တဿာပိ ပါစိတ္တိယမေဝ.

Regarding a legal issue settled on the way: It is not, however, settled by making each other understand or by the contemplation caused by like-minded monks. But rather, a certain Vinaya-expert coming along the path sees them and, having asked, “Venerable sirs, where are you going?” and when it is said, “To such-and-such village, for such-and-such reason,” he says, “Enough, venerable sirs. What is the use of having gone there?” and right there he settles that legal issue by the Dhamma and the Vinaya. This is called a legal issue settled on the way. For one who overturns this, there is also a pācittiya offense.

တတ္ထ ဂတန္တိ သစေ ပန ‘‘အလံ, အာဝုသော, ကိံ တတ္ထ ဂတေနာ’’တိ ဝုစ္စမာနာပိ ‘‘မယံ တတ္ထေဝ ဂန္တွာ ဝိနိစ္ဆယံ ပါပေဿာမာ’’တိ ဝိနယဓရဿ ဝစနံ အနာဒိယိတွာ ဂစ္ဆန္တိယေဝ, ဂန္တွာ သဘာဂါနံ ဘိက္ခူနံ ဧတမတ္ထံ အာရောစေန္တိ. သဘာဂါ ဘိက္ခူ ‘‘အလံ, အာဝုသော, သံဃသန္နိပါတံ နာမ ဂရုက’’န္တိ တတ္ထေဝ နိသီဒါပေတွာ ဝိနိစ္ဆိနိတွာ သညာပေန္တိ, ဣဒမ္ပိ ဝူပသန္တမေဝ ဟောတိ. ဧဝံ ဝူပသန္တံ တတ္ထ ဂတံ အဓိကရဏံ ဥက္ကောဋေတိ ယော, တဿာပိ ပါစိတ္တိယမေဝ.

Regarding a legal issue settled after having gone there: If, however, although being told, “Enough, venerable sirs, what is the use of having gone there?” they, not accepting the word of the Vinaya-expert, just keep going, saying, “We, having gone right there, will cause a decision to be reached.” Having gone, they inform the like-minded monks of this matter. The like-minded monks, saying, “Enough, venerable sirs, a gathering of the Saṅgha is a heavy burden,” having made them sit right there and having decided the matter, make them understand. This, too, is indeed settled. Whoever overturns a legal issue that, having gone there, was settled in this way, for him too there is a pācittiya offense.

တတ္ထ ဂတံ ဝူပသန္တန္တိ န ဟေဝ ခေါ ပန သဘာဂဘိက္ခူနံ သညတ္တိယာ ဝူပသန္တံ ဟောတိ; အပိစ ခေါ သံဃံ သန္နိပါတေတွာ အာရောစိတံ သံဃမဇ္ဈေ ဝိနယဓရာ ဝူပသမေန္တိ, ဣဒံ တတ္ထ ဂတံ ဝူပသန္တံ နာမ. ဧတံ ဥက္ကောဋေန္တဿာပိ ပါစိတ္တိယမေဝ.

Regarding a legal issue that, having gone there, was settled: It is not, however, settled by the understanding caused by like-minded monks. But rather, having caused the Saṅgha to assemble, the Vinaya-experts settle the announced legal issue in the midst of the Saṅgha. This is called a legal issue that, having gone there, was settled. For one who overturns this, there is also a pācittiya offense.

သတိဝိနယန္တိ ခီဏာသဝဿ ဒိန္နံ သတိဝိနယံ ဥက္ကောဋေတိ, ပါစိတ္တိယမေဝ. ဥမ္မတ္တကဿ ဒိန္နေ အမူဠှဝိနယေ ပါပုဿန္နဿ ဒိန္နာယ တဿပါပိယသိကာယပိ ဧသေဝ နယော.

Regarding the resolution by mindfulness: If one overturns the resolution by mindfulness given to one whose taints are destroyed, there is a pācittiya offense. This is also the rule for the resolution of non-delusion given to an insane person, and for the procedure for one of bad character given to one who abounds in evil.

တိဏဝတ္ထာရကံ [Pg.196] ဥက္ကောဋေတီတိ သံဃေန တိဏဝတ္ထာရကသမထေန ဝူပသမိတေ အဓိကရဏေ ‘‘အာပတ္တိ နာမ ဧကံ ဘိက္ခုံ ဥပသင်္ကမိတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ဒေသိယမာနာ ဝုဋ္ဌာတိ, ယံ ပနေတံ နိဒ္ဒါယန္တဿာပိ အာပတ္တိဝုဋ္ဌာနံ နာမ, ဧတံ မယှံ န ခမတီ’’တိ ဧဝံ ဝဒန္တောပိ တိဏဝတ္ထာရကံ ဥက္ကောဋေတိ နာမ, တဿာပိ ပါစိတ္တိယမေဝ.

Regarding one who overturns the covering over with grass: When a legal issue has been settled by the Saṅgha with the settlement of covering over with grass, if one says, “One rises from an offense, it is said, when, having approached a single monk, having sat squatting, and having raised the joined palms, it is confessed. But as for this so-called ‘rising from an offense,’ which occurs even for one who is drowsy, this is not agreeable to me”—one who speaks thus is called one who overturns the covering over with grass. For him too, there is a pācittiya offense.

ဆန္ဒာဂတိံ ဂစ္ဆန္တော အဓိကရဏံ ဥက္ကောဋေတီတိ ဝိနယဓရော ဟုတွာ အတ္တနော ဥပဇ္ဈာယာဒီနံ အတ္ထာယ ‘‘အဓမ္မံ ဓမ္မော’’တိအာဒီနိ ဒီပေတွာ ပုဗ္ဗေ ဝိနိစ္ဆိတံ အဓိကရဏံ ဒွါဒသသု ဥက္ကောဋေသု ယေန ကေနစိ ဥက္ကောဋေန္တော ဆန္ဒာဂတိံ ဂစ္ဆန္တော အဓိကရဏံ ဥက္ကောဋေတိ နာမ. ဒွီသု ပန အတ္တပစ္စတ္ထိကေသု ဧကသ္မိံ ‘‘အနတ္ထံ မေ အစရီ’’တိအာဒိနာ နယေန သမုပ္ပန္နာဃာတော, တဿ ပရာဇယံ အာရောပနတ္ထံ ‘‘အဓမ္မံ ဓမ္မော’’တိအာဒီနိ ဒီပေတွာ ပုဗ္ဗေ ဝိနိစ္ဆိတံ အဓိကရဏံ ဒွါဒသသု ဥက္ကောဋေသု ယေန ကေနစိ ဥက္ကောဋေန္တော ဒေါသာဂတိံ ဂစ္ဆန္တော အဓိကရဏံ ဥက္ကောဋေတိ နာမ. မန္ဒော ပန မောမူဟော မောမူဟတ္တာ ဧဝ ‘‘အဓမ္မံ ဓမ္မော’’တိအာဒီနိ ဒီပေတွာ ဝုတ္တနယေနေဝ ဥက္ကောဋေန္တော မောဟာဂတိံ ဂစ္ဆန္တော အဓိကရဏံ ဥက္ကောဋေတိ နာမ. သစေ ပန ဒွီသု အတ္တပစ္စတ္ထိကေသု ဧကော ဝိသမာနိ ကာယကမ္မာဒီနိ ဂဟနမိစ္ဆာဒိဋ္ဌိံ ဗလဝန္တေ စ ပက္ခန္တရိယေ အဘိညာတေ ဘိက္ခူ နိဿိတတ္တာ ဝိသမနိဿိတော ဂဟနနိဿိတော ဗလဝနိဿိတော စ ဟောတိ, တဿ ဘယေန ‘‘အယံ မေ ဇီဝိတန္တရာယံ ဝါ ဗြဟ္မစရိယန္တရာယံ ဝါ ကရေယျာ’’တိ ‘‘အဓမ္မံ ဓမ္မော’’တိအာဒီနိ ဒီပေတွာ ဝုတ္တနယေနေဝ ဥက္ကောဋေန္တော ဘယာဂတိံ ဂစ္ဆန္တော အဓိကရဏံ ဥက္ကောဋေတိ နာမ.

Regarding 'overturning a legal issue by going to partiality': A Vinaya-expert who, for the sake of his own preceptor and others, shows that 'what is not Dhamma is Dhamma,' etc., and overturns a previously decided legal issue by any of the twelve methods of overturning—this is called overturning a legal issue by going to partiality. Furthermore, if, among two personal enemies, hatred arises in one of them with the thought, 'He has done me harm,' etc., and in order to bring about his defeat, he shows that 'what is not Dhamma is Dhamma,' etc., and overturns a previously decided legal issue by any of the twelve methods of overturning—this is called overturning a legal issue by going to aversion. A dull, utterly bewildered person who, simply due to being utterly bewildered, shows that 'what is not Dhamma is Dhamma,' etc., and overturns in the manner stated above—this is called overturning a legal issue by going to delusion. But if, among two personal enemies, one is supported by monks who are known for unrighteous bodily actions etc., who hold a tangled wrong view, and who are powerful and belong to another faction, thus being supported by the unrighteous, supported by the tangled, and supported by the powerful—then, out of fear, thinking, 'This one might create a danger to my life or to my holy life,' he shows that 'what is not Dhamma is Dhamma,' etc., and overturns in the manner stated above—this is called overturning a legal issue by going to fear.

တဒဟုပသမ္ပန္နောတိ ဧကော သာမဏေရော ဗျတ္တော ဟောတိ ဗဟုဿုတော, သော ဝိနိစ္ဆယေ ပရာဇယံ ပတွာ မင်္ကုဘူတေ ဘိက္ခူ ဒိသွာ ပုစ္ဆတိ ‘‘ကသ္မာ မင်္ကုဘူတာတ္ထာ’’တိ? တေ တဿ တံ အဓိကရဏံ အာရောစေန္တိ. သော တေ ဧဝံ ဝဒေတိ ‘‘ဟောတု, ဘန္တေ, မံ ဥပသမ္ပာဒေထ, အဟံ တံ အဓိကရဏံ ဝူပသမေဿာမီ’’တိ. တေ တံ ဥပသမ္ပာဒေန္တိ. သော ဒုတိယဒိဝသေ ဘေရိံ ပဟရိတွာ သံဃံ သန္နိပါတေတိ. တတော ဘိက္ခူဟိ ‘‘ကေန သံဃော သန္နိပါတိတော’’တိ ဝုတ္တေ ‘‘မယာ’’တိ ဝဒတိ. ‘‘ကသ္မာ သန္နိပါတိတော’’တိ? ‘‘ဟိယျော အဓိကရဏံ ဒုဗ္ဗိနိစ္ဆိတံ, တမဟံ ဝိနိစ္ဆိနိဿာမီ’’တိ. ‘‘တွံ ပန ဟိယျော ကုဟိံ ဂတော’’တိ? ‘‘အနုပသမ္ပန္နောမှိ, ဘန္တေ, အဇ္ဇ ပန ဥပသမ္ပန္နောမှီ’’တိ. သော ဝတ္တဗ္ဗော ‘‘ဣဒံ အာဝုသော တုမှာဒိသာနံ ဘဂဝတာ သိက္ခာပဒံ ပညတ္တံ, ‘တဒဟုပသမ္ပန္နော [Pg.197] ဥက္ကောဋေတိ, ဥက္ကောဋနကံ ပါစိတ္တိယ’န္တိ, ဂစ္ဆ အာပတ္တိံ ဒေသေဟီ’’တိ. အာဂန္တုကေပိ ဧသေဝ နယော.

Regarding 'one ordained on that day': A certain novice was clever and very learned. Seeing the monks who had become dejected upon being defeated in a decision, he asked, 'Why are you dejected?' They explained the legal issue to him. He said to them, 'Let it be, venerable sirs. Ordain me, and I will settle that legal issue.' They ordained him. On the second day, he beat the drum and assembled the Saṅgha. When the monks asked, 'By whom has the Saṅgha been assembled?' he replied, 'By me.' 'For what reason has it been assembled?' 'Yesterday the legal issue was badly decided; I will decide it.' 'But where were you yesterday?' 'I was unordained, venerable sirs, but today I am ordained.' He should be told: 'Friend, for those like you the Blessed One has laid down this training rule: "One ordained on that day overturns; for overturning, it is a pācittiya offense." Go, confess your offense.' The same principle applies to a newcomer.

ကာရကောတိ ဧကံ သံဃေန သဒ္ဓိံ အဓိကရဏံ ဝိနိစ္ဆိနိတွာ ပရိဝေဏဂတံ ပရာဇိတာ ဘိက္ခူ ဝဒန္တိ ‘‘ကိဿ, ဘန္တေ, တုမှေဟိ ဧဝံ ဝိနိစ္ဆိတံ အဓိကရဏံ, နနု ဧဝံ ဝိနိစ္ဆိနိတဗ္ဗ’’န္တိ. သော ‘‘ကသ္မာ ပဌမံယေဝ ဧဝံ န ဝဒိတ္ထာ’’တိ တံ အဓိကရဏံ ဥက္ကောဋေတိ. ဧဝံ ယော ကာရကော ဥက္ကောဋေတိ, တဿာပိ ဥက္ကောဋနကံ ပါစိတ္တိယံ. ဆန္ဒဒါယကောတိ ဧကော အဓိကရဏဝိနိစ္ဆယေ ဆန္ဒံ ဒတွာ သဘာဂေ ဘိက္ခူ ပရာဇယံ ပတွာ အာဂတေ မင်္ကုဘူတေ ဒိသွာ ‘‘သွေ ဒါနိ အဟံ ဝိနိစ္ဆိနိဿာမီ’’တိ သံဃံ သန္နိပါတေတွာ ‘‘ကသ္မာ သန္နိပါတေသီ’’တိ ဝုတ္တေ ‘‘ဟိယျော အဓိကရဏံ ဒုဗ္ဗိနိစ္ဆိတံ, တမဟံ အဇ္ဇ ဝိနိစ္ဆိနိဿာမီ’’တိ. ‘‘ဟိယျော ပန တွံ ကတ္ထ ဂတော’’တိ. ‘‘ဆန္ဒံ ဒတွာ နိသိန္နောမှီ’’တိ. သော ဝတ္တဗ္ဗော ‘‘ဣဒံ အာဝုသော တုမှာဒိသာနံ ဘဂဝတာ သိက္ခာပဒံ ပညတ္တံ, ‘ဆန္ဒဒါယကော ဥက္ကောဋေတိ, ဥက္ကောဋနကံ ပါစိတ္တိယ’န္တိ, ဂစ္ဆ အာပတ္တိံ ဒေသေဟီ’’တိ.

Regarding 'the participant': The defeated monks say to a certain monk who, having decided a legal issue together with the Saṅgha, had gone to his monastic dwelling, 'Venerable sir, why did you decide the legal issue in this way? Should it not have been decided thus?' He replies, 'Why did you not speak thus right from the beginning?' and overturns that legal issue. Thus, for whichever participant overturns it, the overturning is a pācittiya offense. Regarding 'the one who gives consent': A certain monk, having given his consent in the decision of a legal issue, sees his fellow monks who have returned defeated and dejected, and says, 'Now, tomorrow I will decide it.' He assembles the Saṅgha. When asked, 'Why have you assembled the Saṅgha?' he replies, 'Yesterday the legal issue was badly decided; today I will decide it.' 'But where were you yesterday?' 'Having given my consent, I remained apart.' He should be told: 'Friend, for those like you the Blessed One has laid down this training rule: "The one who gives consent overturns; for overturning, it is a pācittiya offense." Go, confess your offense.'

အဓိကရဏနိဒါနာဒိဝဏ္ဏနာ

The Explanation of the Source of Legal Issues, and so on

၃၄၂. ဝိဝါဒါဓိကရဏံ ကိံနိဒါနန္တိအာဒီသု ကိံ နိဒါနမဿာတိ ကိံနိဒါနံ. ကော သမုဒယော အဿာတိ ကိံသမုဒယံ. ကာ ဇာတိ အဿာတိ ကိံဇာတိကံ. ကော ပဘဝေါ အဿာတိ ကိံပဘဝံ. ကော သမ္ဘာရော အဿာတိ ကိံသမ္ဘာရံ. ကိံ သမုဋ္ဌာနံ အဿာတိ ကိံသမုဋ္ဌာနံ. သဗ္ဗာနေတာနိ ကာရဏဝေဝစနာနိယေဝ.

342. In such phrases as 'Of what source is a legal issue of dispute?': 'What is its source?' means 'what-sourced'. 'What is its origin?' means 'what-originated'. 'What is its birth?' means 'what-born'. 'What is its provenance?' means 'what-provenanced'. 'What is its constituent?' means 'what-constituted'. 'What is its arising?' means 'what-arisen'. All these are just synonyms for 'cause'.

ဝိဝါဒနိဒါနန္တိအာဒီသုပိ အဋ္ဌာရသဘေဒကရဝတ္ထုသင်္ခါတော ဝိဝါဒေါ နိဒါနမေတဿာတိ ဝိဝါဒနိဒါနံ. ဝိဝါဒံ နိဿာယ ဥပ္ပဇ္ဇနကဝိဝါဒဝသေနေတံ ဝုတ္တံ. အနုဝါဒေါ နိဒါနံ အဿာတိ အနုဝါဒနိဒါနံ. ဣဒမ္ပိ အနုဝါဒံ နိဿာယ ဥပ္ပဇ္ဇနကအနုဝါဒဝသေန ဝုတ္တံ. အာပတ္တိ နိဒါနံ အဿာတိ အာပတ္တိနိဒါနံ. အာပတ္တာဓိကရဏပစ္စယာ စတဿော အာပတ္တိယော အာပဇ္ဇတီတိ ဧဝံ အာပတ္တိံ နိဿာယ ဥပ္ပဇ္ဇနကအာပတ္တိဝသေနေတံ ဝုတ္တံ. ကိစ္စယံ နိဒါနမဿာတိ ကိစ္စယနိဒါနံ; စတုဗ္ဗိဓံ သံဃကမ္မံ ကာရဏမဿာတိ အတ္ထော. ဥက္ခိတ္တာနုဝတ္တိကာယ ဘိက္ခုနိယာ ယာဝတတိယံ သမနုဘာသနာဒီနံ ကိစ္စံ နိဿာယ ဥပ္ပဇ္ဇနကကိစ္စာနံ ဝသေနေတံ ဝုတ္တံ. အယံ စတုန္နမ္ပိ အဓိကရဏာနံ ဝိဿဇ္ဇနပက္ခေ ဧကပဒယောဇနာ. ဧတေနာနုသာရေန သဗ္ဗပဒါနိ ယောဇေတဗ္ဗာနိ.

In 'source-of-dispute' (vivādanidāna) and so on: 'dispute' (vivāda), which is reckoned as the eighteen grounds for contention, is its source, hence 'source-of-dispute'. This is stated in the sense of a future dispute arising dependent on a previous dispute. 'Reproach' (anuvāda) is its source, hence 'source-of-reproach' (anuvādanidāna). This too is stated in the sense of a future reproach arising dependent on a previous reproach. 'Offense' (āpatti) is its source, hence 'source-of-offense' (āpattinidāna). Since, with a legal issue concerning an offense as the condition, one falls into the four kinds of offenses, this is stated in the sense of a future offense arising dependent on a previous offense. 'Duty' (kiccaya) is its source, hence 'source-of-duty' (kiccayanidāna); the meaning is that the fourfold Saṅgha-act is its cause. This is stated in the sense of future duties arising dependent on the duty of admonishing up to the third time, etc., a nun who follows a suspended monk. This is the application of a single word in the section of answering for all four legal issues. According to this method, all the words should be connected.

ဒုတိယပုစ္ဆာယ [Pg.198] ဟေတုနိဒါနန္တိအာဒိမှိ ဝိဿဇ္ဇနေ နဝန္နံ ကုသလာကုသလာဗျာကတဟေတူနံ ဝသေန ဟေတုနိဒါနာဒိတာ ဝေဒိတဗ္ဗာ. တတိယပုစ္ဆာယ ဝိဿဇ္ဇနေ ဗျဉ္ဇနမတ္တံ နာနံ. ဟေတုယေဝ ဟိ ဧတ္ထ ပစ္စယောတိ ဝုတ္တော.

In the answer to the second question, regarding 'cause-sourced' (hetunidāna) and so on, the state of being 'cause-sourced', etc., should be understood by way of the nine causes—wholesome, unwholesome, and indeterminate. In the answer to the third question, there is merely a difference in wording. For here, cause itself is said to be 'condition'.

၃၄၃. မူလပုစ္ဆာယ ဝိဿဇ္ဇနေ ဒွါဒသ မူလာနီတိ ကောဓဥပနာဟယုဂဠကာဒီနိ ဆ ဝိဝါဒါမူလာနိ, လောဘဒေါသမောဟာ တယော, အလောဘာဒေါသာမောဟာ တယောတိ ဣမာနိ အဇ္ဈတ္တသန္တာနပ္ပဝတ္တာနိ ဒွါဒသ မူလာနိ. စုဒ္ဒသ မူလာနီတိ တာနေဝ ဒွါဒသ ကာယဝါစာဟိ သဒ္ဓိံ စုဒ္ဒသ ဟောန္တိ. ဆ မူလာနီတိ ကာယာဒီနိ ဆ သမုဋ္ဌာနာနိ.

343. In the answer to the question on roots: 'twelve roots' means the six roots of disputes, such as the pair of anger and hostility; the three which are greed, hatred, and delusion; and the three which are non-greed, non-hatred, and non-delusion. These are the twelve roots that arise within the internal continuum. 'Fourteen roots' means that those same twelve, together with body and speech, become fourteen. 'Six roots' means the six origins, such as the body.

သမုဋ္ဌာနပုစ္ဆာယ ဝိဿဇ္ဇနေ အဋ္ဌာရသ ဘေဒကရဝတ္ထူနိ သမုဋ္ဌာနာနိ, တဉှိ ဧတေသု အဋ္ဌာရသသု ဘေဒကရဝတ္ထူသု သမုဋ္ဌာတိ, ဧတေဟိ ဝါ ကာရဏဘူတေဟိ သမုဋ္ဌာတိ. တေနဿေတာနိ သမုဋ္ဌာနာနိ ဝုစ္စန္တိ. ဧသ နယော သဗ္ဗတ္ထ.

In the answer to the question on origins, the eighteen grounds for creating division are the origins. For that legal question concerning disputes arises in these eighteen grounds for creating division, or it arises due to these which have become causes. Therefore, these are called its origins. This is the method in all cases.

၃၄၄. ဝိဝါဒါဓိကရဏံ အာပတ္တီတိအာဒိဘေဒေ ဧကေန အဓိကရဏေန ကိစ္စာဓိကရဏေနာတိ ဣဒံ ယေန အဓိကရဏေန သမ္မန္တိ, တံ ဒဿေတုံ ဝုတ္တံ, န ပနေတာနိ ဧကံသတော ကိစ္စာဓိကရဏေနေဝ သမ္မန္တိ. န ဟိ ပုဂ္ဂလဿ သန္တိကေ ဒေသေန္တဿ ကိစ္စာဓိကရဏံ နာမ အတ္ထိ.

344. In the classification of legal questions concerning disputes, offenses, and so on, the statement 'by one legal question, by the legal question concerning duties' was said to show by which legal question they are settled. However, these legal questions are not settled exclusively by the legal question concerning duties alone. For indeed, for a monk confessing in the presence of an individual, there is no such thing as a legal question concerning duties.

န ကတမေန သမထေနာတိ သာဝသေသာပတ္တိ ဝိယ န သမ္မတိ. န ဟိ သက္ကာ သာ ဒေသေတုံ, န တတော ဝုဋ္ဌာယ သုဒ္ဓန္တေ ပတိဋ္ဌာတုံ.

Regarding 'not by any settlement': like an offense with a remainder, it is not settled. For indeed, it is not possible to confess it, nor is it possible to rise from it and be established in a state of purity.

၃၄၈. ဝိဝါဒါဓိကရဏံ ဟောတိ အနုဝါဒါဓိကရဏန္တိအာဒိ နယော ဥတ္တာနောယေဝ.

348. The method beginning with 'a legal question concerning disputes becomes a legal question concerning reproaches' and so on, is simply clear.

၃၄၉. တတော ပရံ ယတ္ထ သတိဝိနယောတိအာဒိကာ သမ္မုခါဝိနယံ အမုဉ္စိတွာ ဆ ယမကပုစ္ဆာ ဝုတ္တာ, တာသံ ဝိဿဇ္ဇနေနေဝ အတ္ထော ပကာသိတော.

349. After that, the six paired questions beginning with 'where there is a settlement by mindfulness' were stated without abandoning the settlement in the presence of both parties. The meaning of these is made clear by their very answers.

၃၅၁. သံသဋ္ဌာဒိပုစ္ဆာနံ ဝိဿဇ္ဇနေ သံသဋ္ဌာတိ သတိဝိနယကမ္မဝါစာက္ခဏသ္မိံယေဝ ဒွိန္နမ္ပိ သမထာနံ သိဒ္ဓတ္တာ သမ္မုခါဝိနယောတိ ဝါ သတိဝိနယောတိ ဝါ ဣမေ ဓမ္မာ သံသဋ္ဌာ, နော ဝိသံသဋ္ဌာ. ယသ္မာ ပန ကဒလိက္ခန္ဓေ ပတ္တဝဋ္ဋီနံ ဝိယ န သက္ကာ တေသံ ဝိနိဗ္ဘုဇိတွာ နာနာကရဏံ ဒဿေတုံ, တေန ဝုတ္တံ [Pg.199] ‘‘န စ လဗ္ဘာ ဣမေသံ ဓမ္မာနံ ဝိနိဗ္ဘုဇိတွာ ဝိနိဗ္ဘုဇိတွာ နာနာကရဏံ ပညာပေတု’’န္တိ. ဧသ နယော သဗ္ဗတ္ထ.

351. In the answer to the questions beginning with 'connected': 'connected' means that since both settlements—namely, settlement in the presence of both parties and settlement by mindfulness—are accomplished at the very moment of the formal act of settlement by mindfulness, these principles are connected, not disconnected. However, because it is not possible to separate these principles and demonstrate their distinctness in the way that one can separate the sheaths of a banana trunk, it was therefore said, 'And it is not possible to make known a distinction for these principles by separating them again and again.' This is the method in all cases.

သတ္တသမထနိဒါနဝဏ္ဏနာ

The Explanation of the Origin of the Seven Settlements

၃၅၂. ကိံနိဒါနောတိ ပုစ္ဆာဝိဿဇ္ဇနေ နိဒါနံ နိဒါနမဿာတိ နိဒါနနိဒါနော. တတ္ထ သံဃသမ္မုခတာ, ဓမ္မသမ္မုခတာ, ဝိနယသမ္မုခတာ, ပုဂ္ဂလသမ္မုခတာတိ ဣဒံ သမ္မုခါဝိနယဿ နိဒါနံ. သတိဝေပုလ္လပတ္တော ခီဏာသဝေါ လဒ္ဓုပဝါဒေါ သတိဝိနယဿ နိဒါနံ. ဥမ္မတ္တကော ဘိက္ခု အမူဠှဝိနယဿ နိဒါနံ. ယော စ ဒေသေတိ, ယဿ စ ဒေသေတိ, ဥဘိန္နံ သမ္မုခီဘာဝေါ ပဋိညာတကရဏဿ နိဒါနံ. ဘဏ္ဍနဇာတာနံ အဓိကရဏံ ဝူပသမေတုံ အသက္ကုဏေယျတာ ယေဘုယျသိကာယ နိဒါနံ. ပါပုဿန္နော ပုဂ္ဂလော တဿပါပိယသိကာယ နိဒါနံ. ဘဏ္ဍနဇာတာနံ ဗဟု အဿာမဏကအဇ္ဈာစာရော တိဏဝတ္ထာရကဿ နိဒါနံ. ဟေတုပစ္စယဝါရာ ဝုတ္တနယာ ဧဝ.

352. In the answer to the question 'What is its origin?': It is called 'caused-by-an-origin' because it has a cause which is its origin. Therein, the presence of the Sangha, the presence of the Dhamma, the presence of the Vinaya, and the presence of the individual—this is the origin of the settlement in the presence of both parties. An Arahant who has attained fullness of mindfulness and has received an accusation is the origin of the settlement by mindfulness. An insane monk is the origin of the settlement for one who is not out of his mind. The presence of both the one who confesses and the one to whom he confesses is the origin of the settlement by confession. The inability to settle a legal question that has arisen among those who are quarreling is the origin of the settlement by majority vote. A person with much evil is the origin of the settlement for one's further depravity. The many unmonastic transgressions of those who are quarreling is the origin of the settlement of covering over with grass. The sections on cause and condition are just as has been stated.

၃၅၃. မူလပုစ္ဆာယ ဝိဿဇ္ဇနံ ဥတ္တာနမေဝ. သမုဋ္ဌာနပုစ္ဆာယ ကိဉ္စာပိ ‘‘သတ္တန္နံ သမထာနံ ကတမေ ဆတ္တိံသ သမုဋ္ဌာနာ’’တိ ဝုတ္တံ, သမ္မုခါဝိနယဿ ပန ကမ္မသင်္ဂဟာဘာဝေန သမုဋ္ဌာနာဘာဝတော ဆန္နံယေဝ သမထာနံ ဆ သမုဋ္ဌာနာနိ ဝိဘတ္တာနိ. တတ္ထ ကမ္မဿ ကိရိယာတိ ဉတ္တိ ဝေဒိတဗ္ဗာ. ကရဏန္တိ တဿာယေဝ ဉတ္တိယာ ဌပေတဗ္ဗကာလေ ဌပနံ. ဥပဂမနန္တိ သယံ ဥပဂမနံ; အတ္တနာယေဝ တဿ ကမ္မဿ ကရဏန္တိ အတ္ထော. အဇ္ဈုပဂမနန္တိ အဇ္ဈေသနုပဂမနံ; အညံ သဒ္ဓိဝိဟာရိကာဒိကံ ‘‘ဣဒံ ကမ္မံ ကရောဟီ’’တိ အဇ္ဈေသနန္တိ အတ္ထော. အဓိဝါသနာတိ ‘‘ရုစ္စတိ မေ ဧတံ, ကရောတု သံဃော’’တိ ဧဝံ အဓိဝါသနာ; ဆန္ဒဒါနန္တိ အတ္ထော. အပ္ပဋိက္ကောသနာတိ ‘‘န မေတံ ခမတိ, မာ ဧဝံ ကရောထာ’’တိ အပ္ပဋိသေဓနာ. ဣတိ ဆန္နံ ဆက္ကာနံ ဝသေန ဆတ္တိံသ သမုဋ္ဌာနာ ဝေဒိတဗ္ဗာ.

353. The answer to the root question is straightforward. In the question on origins, although it was said, “Of the seven settlements, what are the thirty-six origins?”, because the settlement in the presence of both parties is not included in a formal act and thus has no origins, the six origins for only six of the settlements have been analyzed. Therein, by 'performance of the act' (kammassa kiriyā), the motion (ñatti) should be understood. By 'execution' (karaṇa), the placing of that very motion at the time it should be placed should be understood. By 'approach' (upagamana), approaching oneself should be understood; the meaning is performing that act by oneself. By 'approaching by request' (ajjhupagamana), approaching through exhortation should be understood; the meaning is exhorting another, such as a co-resident, saying, “Perform this act.” By 'assent' (adhivāsanā), assenting thus, “This is agreeable to me, let the Sangha do it,” should be understood; the meaning is giving consent (chanda). By 'non-rejection' (appaṭikkosanā), not forbidding thus, “This is not agreeable to me, do not do this,” should be understood. Thus, by way of six groups of six, the thirty-six origins should be understood.

သတ္တသမထနာနာတ္ထာဒိဝဏ္ဏနာ

Explanation of the Various Meanings, etc., of the Seven Settlements

၃၅၄. နာနာတ္ထပုစ္ဆာဝိဿဇ္ဇနံ ဥတ္တာနမေဝ. အဓိကရဏပုစ္ဆာဝိဿဇ္ဇနေ အယံ ဝိဝါဒေါ နော အဓိကရဏန္တိ အယံ မာတာပုတ္တာဒီနံ ဝိဝါဒေါ ဝိရုဒ္ဓဝါဒတ္တာ ဝိဝါဒေါ နာမ ဟောတိ, သမထေဟိ ပန အဓိကရဏီယတာယ အဘာဝတော အဓိကရဏံ န ဟောတိ. အနုဝါဒါဒီသုပိ ဧသေဝ နယော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

354. The answer to the question on various meanings is straightforward. In the answer to the question on legal questions, this—‘this is a dispute, not a legal question’—is called a dispute because it involves conflicting statements, such as between mother and son. However, since it lacks the quality of being a matter to be settled by the formal procedures, it is not a legal question. The same method applies to reproaches and the like. The rest is straightforward in all instances.

အဓိကရဏဘေဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Classifications of Legal Questions is Concluded.

ဒုတိယဂါထာသင်္ဂဏိကံ

Section on the Second Verse

စောဒနာဒိပုစ္ဆာဝိဿဇ္ဇနာဝဏ္ဏနာ

Explanation of the Questions and Answers regarding Accusation, etc.

၃၅၉. ဒုတိယဂါထာသင်္ဂဏိယံ [Pg.200] စောဒနာတိ ဝတ္ထုဉ္စ အာပတ္တိဉ္စ ဒဿေတွာ စောဒနာ. သာရဏာတိ ဒေါသသာရဏာ. သံဃော ကိမတ္ထာယာတိ သံဃသန္နိပါတော ကိမတ္ထာယ. မတိကမ္မံ ပန ကိဿ ကာရဏာတိ မတိကမ္မံ ဝုစ္စတိ မန္တဂ္ဂဟဏံ; တံ ကိဿ ကာရဏာတိ အတ္ထော.

359. In the Section on the Second Verse, “accusation” is the pointing out of the matter and the offense. “Reminder” is reminding of the fault. “For what purpose is the Sangha?” means for what purpose is the assembly of the Sangha. In “But for what reason is the deliberation?,” “deliberation” refers to the taking of counsel; the meaning is, for what reason is that taking of counsel done?

စောဒနာ သာရဏတ္ထာယာတိ ဝုတ္တပ္ပကာရာ စောဒနာ, တေန စုဒိတကပုဂ္ဂလေန စောဒကဒေါသသာရဏတ္ထာယ. နိဂ္ဂဟတ္ထာယ သာရဏာတိ ဒေါသသာရဏာ ပန တဿ ပုဂ္ဂလဿ နိဂ္ဂဟတ္ထာယ. သံဃော ပရိဂ္ဂဟတ္ထာယာတိ တတ္ထ သန္နိပတိတော သံဃော ဝိနိစ္ဆယပရိဂ္ဂဟဏတ္ထာယ; ဓမ္မာဓမ္မံ တုလနတ္ထာယ သုဝိနိစ္ဆိတဒုဗ္ဗိနိစ္ဆိတံ ဇာနနတ္ထာယာတိ အတ္ထော. မတိကမ္မံ ပန ပါဋိယေက္ကန္တိ သုတ္တန္တိကတ္ထေရာနဉ္စ ဝိနယဓရတ္ထေရာနဉ္စ မန္တဂ္ဂဟဏံ ပါဋေက္ကံ ပါဋေက္ကံ ဝိနိစ္ဆယသန္နိဋ္ဌာပနတ္ထံ.

“An accusation is for the purpose of reminding”—the accusation of the type mentioned is for the purpose of reminding the accused person of the fault. “A reminder is for the purpose of restraint”—the reminder of the fault, however, is for the purpose of restraining that person. “The Sangha is for the purpose of grasping”—here, the assembled Sangha is for the purpose of grasping the decision; the meaning is for the purpose of weighing what is Dhamma and what is not Dhamma, and for the purpose of knowing what is well-decided and what is poorly-decided. “But the deliberation is individual”—the taking of counsel by the Suttanta elders and the Vinaya elders is done individually, each one, for the purpose of bringing the decision to a conclusion.

မာ ခေါ ပဋိဃန္တိ စုဒိတကေ ဝါ စောဒကေ ဝါ ကောပံ မာ ဇနယိ. သစေ အနုဝိဇ္ဇကော တုဝန္တိ သစေ တွံ သံဃမဇ္ဈေ ဩတိဏ္ဏံ အဓိကရဏံ ဝိနိစ္ဆိတုံ နိသိန္နော ဝိနယဓရော.

“Do not be resentful”—do not generate anger in the accused or the accuser. “If you are an investigator”—if you are a Vinaya-holder seated in the midst of the Sangha to decide a formal case that has arisen.

ဝိဂ္ဂါဟိကန္တိ ‘‘န တွံ ဣမံ ဓမ္မဝိနယံ အာဇာနာသီ’’တိအာဒိနယပ္ပဝတ္တံ. အနတ္ထသံဟိတန္တိ ယာ အနတ္ထံ ဇနယတိ, ပရိသံ ခေါဘေတွာ ဥဋ္ဌာပေတိ, ဧဝရူပိံ ကထံ မာ အဘဏိ. သုတ္တေ ဝိနယေ ဝါတိအာဒီသု သုတ္တံ နာမ ဥဘတောဝိဘင်္ဂေါ. ဝိနယော နာမ ခန္ဓကော. အနုလောမော နာမ ပရိဝါရော. ပညတ္တံ နာမ သကလံ ဝိနယပိဋကံ. အနုလောမိကံ နာမ စတ္တာရော မဟာပဒေသာ.

“Contentious” means that which proceeds in the manner of “you do not understand this Dhamma and Vinaya,” and so forth. “Unconnected with benefit” means talk that produces what is not beneficial, that agitates the assembly and causes them to get up and leave—do not speak such talk. In “in the Sutta or Vinaya,” etc., Sutta means the Ubhatovibhaṅga. Vinaya means the Khandhakas. Anuloma means the Parivāra. Paññatta means the entire Vinayapiṭaka. Anulomika means the four Mahāpadesas.

အနုယောဂဝတ္တံ နိသာမယာတိ အနုယုဉ္ဇနဝတ္တံ နိသာမေဟိ. ကုသလေန ဗုဒ္ဓိမတာ ကတန္တိ ဆေကေန ပဏ္ဍိတေန ဉာဏပါရမိပ္ပတ္တေန ဘဂဝတာ နီဟရိတွာ ဌပိတံ. သုဝုတ္တန္တိ သုပညာပိတံ. သိက္ခာပဒါနုလောမိကန္တိ သိက္ခာပဒါနံ အနုလောမံ. အယံ တာဝ ပဒတ္ထော, အယံ ပနေတ္ထ သာဓိပ္ပာယသင်္ခေပဝဏ္ဏနာ – ‘‘သစေ တွံ အနုဝိဇ္ဇကော, မာ သဟသာ ဘဏိ, မာ အနတ္ထသံဟိတံ ဝိဂ္ဂါဟိကကထံ [Pg.201] ဘဏိ. ယံ ပန ကုသလေန ဗုဒ္ဓိမတာ လောကနာထေန ဧတေသု သုတ္တာဒီသု အနုယောဂဝတ္တံ ကထံ သုပညတ္တံ သဗ္ဗသိက္ခာပဒါနံ အနုလောမံ, တံ နိသာမယ တံ ဥပဓာရေဟီ’’တိ. ဂတိံ န နာသေန္တော သမ္ပရာယိကန္တိ အတ္တနော သမ္ပရာယေ သုဂတိနိဗ္ဗတ္တိံ အနာသေန္တော အနုယောဂဝတ္တံ နိသာမယ. ယော ဟိ တံ အနိသာမေတွာ အနုယုဉ္ဇတိ, သော သမ္ပရာယိကံ အတ္တနော ဂတိံ နာသေတိ, တသ္မာ တွံ အနာသေန္တော နိသာမယာတိ အတ္ထော. ဣဒါနိ တံ အနုယောဂဝတ္တံ ဒဿေတုံ ဟိတေသီတိအာဒိမာဟ. တတ္ထ ဟိတေသီတိ ဟိတံ ဧသန္တော ဂဝေသန္တော; မေတ္တဉ္စ မေတ္တာပုဗ္ဗဘာဂဉ္စ ဥပဋ္ဌပေတွာတိ အတ္ထော. ကာလေနာတိ ယုတ္တပတ္တကာလေန; အဇ္ဈေသိတကာလေယေဝ တဝ ဘာရေ ကတေ အနုယုဉ္ဇာတိ အတ္ထော.

“Observe the practice of inquiry” means: observe the procedure of inquiry. “Made by the skillful and wise” means: brought forth and established by the Blessed One, who is skilled, truly wise, and has reached the perfection of knowledge. “Well-spoken” means: well-proclaimed. “In accordance with the training rules” means: conforming to the training rules. This, firstly, is the meaning of the words. Herein, this is the concise explanation with the intended meaning: “If you are an investigator, do not speak hastily; do not speak contentious talk that is unconnected with benefit. But as for the practice of inquiry in these Suttas, etc., which was made and well-proclaimed by the skillful, wise Lord of the World to be in conformity with all the training rules—observe that, reflect on that.” “Not destroying one’s future destiny” means: not destroying rebirth in a good destination in one’s future life, observe the practice of inquiry. For whoever inquires without observing it destroys their own future destiny; therefore, the meaning is, you should observe it without destroying your destiny. Now, to show that practice of inquiry, the Venerable Upāli said, “desiring welfare,” etc. Therein, “desiring welfare” means: seeking and searching for what is beneficial; the meaning is, having established both loving-kindness and the preliminary stage of loving-kindness. “At the proper time” means: at a suitable and appropriate time; the meaning is, you should inquire only at the time you are requested, when the responsibility has been placed upon you.

သဟသာ ဝေါဟာရံ မာ ပဓာရေသီတိ ယော ဧတေသံ သဟသာ ဝေါဟာရော ဟောတိ, သဟသာ ဘာသိတံ, တံ မာ ပဓာရေသိ, မာ ဂဏှိတ္ထ.

“Do not hastily accept the statement” means: whatever hasty statement is made by these, what is spoken hastily—do not take note of that statement, do not take it as conclusive.

ပဋိညာနုသန္ဓိတေန ကာရယေတိ ဧတ္ထ အနုသန္ဓိတန္တိ ကထာနုသန္ဓိ ဝုစ္စတိ, တသ္မာ ပဋိညာနုသန္ဓိနာ ကာရယေ; ကထာနုသန္ဓိံ သလ္လက္ခေတွာ ပဋိညာယ ကာရယေတိ အတ္ထော. အထ ဝါ ပဋိညာယ စ အနုသန္ဓိတေန စ ကာရယေ, လဇ္ဇိံ ပဋိညာယ ကာရယေ; အလဇ္ဇိံ ဝတ္တာနုသန္ဓိနာတိ အတ္ထော. တသ္မာ ဧဝ ပဋိညာ လဇ္ဇီသူတိ ဂါထမာဟ. တတ္ထ ဝတ္တာနုသန္ဓိတေန ကာရယေတိ ဝတ္တာနုသန္ဓိနာ ကာရယေ, ယာ အဿ ဝတ္တေန သဒ္ဓိံ ပဋိညာ သန္ဓိယတိ, တာယ ပဋိညာယ ကာရယေတိ အတ္ထော.

In the phrase, “One should have him proceed by means of acknowledgement and connection,” herein, “connection” refers to the coherence of the testimony. Therefore, one should have him proceed by means of the coherence of the testimony that is his acknowledgement; the meaning is that, having noted the coherence of the testimony, one should have him proceed by means of acknowledgement. Alternatively, one should have him proceed by means of acknowledgement and connection: one should have a modest person proceed by means of acknowledgement, and one should have a shameless person proceed by means of the coherence of his conduct. This is the meaning. Therefore, the Venerable Upāli spoke the verse beginning, “Acknowledgement for the modest.” Therein, “one should have him proceed by means of the coherence of his conduct” means one should have him proceed by means of the coherence of his conduct; the meaning is, one should have him proceed by means of that acknowledgement which is coherent with his conduct.

သဉ္စိစ္စာတိ ဇာနန္တော အာပဇ္ဇတိ. ပရိဂူဟတီတိ နိဂူဟတိ န ဒေသေတိ န ဝုဋ္ဌာတိ.

“Knowingly” means: knowing, one commits an offense. “Conceals” means: one hides it, does not confess it, and does not emerge from it.

သာ အဟမ္ပိ ဇာနာမီတိ ယံ တုမှေဟိ ဝုတ္တံ, တံ သစ္စံ, အဟမ္ပိ နံ ဧဝမေဝ ဇာနာမိ. အညဉ္စ တာဟန္တိ အညဉ္စ တံ အဟံ ပုစ္ဆာမိ.

“That I also know” means: what was said by you is true; I too know it in just that way. “And another I will ask you” means: I will ask you another question.

ပုဗ္ဗာပရံ န ဇာနာတီတိ ပုရေကထိတဉ္စ ပစ္ဆာကထိတဉ္စ န ဇာနာတိ. အကောဝိဒေါတိ တသ္မိံ ပုဗ္ဗာပရေ အကုသလော. အနုသန္ဓိဝစနပထံ န ဇာနာတီတိ ကထာနုသန္ဓိဝစနံ ဝိနိစ္ဆယာနုသန္ဓိဝစနဉ္စ န ဇာနာတိ.

“Does not know the sequence” means: one does not understand what was said before and what was said after. “Is not an expert” means: one is unskilled in that sequence of what was said before and after. “Does not know the path of coherent speech” means: one does not know the coherent speech of the testimony nor the coherent speech of the legal decision.

သီလဝိပတ္တိယာ စောဒေတီတိ ဒွီဟိ အာပတ္တိက္ခန္ဓေဟိ စောဒေတိ. အာစာရဒိဋ္ဌိယာတိ အာစာရဝိပတ္တိယာ စေဝ ဒိဋ္ဌိဝိပတ္တိယာ စ. အာစာရဝိပတ္တိယာ စောဒေန္တော ပဉ္စဟာပတ္တိက္ခန္ဓေဟိ စောဒေတိ, ဒိဋ္ဌိဝိပတ္တိယာ စောဒေန္တော [Pg.202] မိစ္ဆာဒိဋ္ဌိယာ စေဝ အန္တဂ္ဂါဟိကဒိဋ္ဌိယာ စ စောဒေတိ. အာဇီဝေနပိ စောဒေတီတိ အာဇီဝဟေတုပညတ္တေဟိ ဆဟိ သိက္ခာပဒေဟိ စောဒေတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

“One accuses of a failure in virtue” means: one accuses by means of the two groups of offenses. “By conduct and view” means: by a failure in conduct and a failure in view. One who accuses of a failure in conduct accuses by means of the five groups of offenses. One who accuses of a failure in view accuses by means of wrong view and by means of a view that grasps at extremes. “One also accuses regarding livelihood” means: one accuses by means of the six training rules laid down on account of livelihood. The remainder is clear everywhere.

ဒုတိယဂါထာသင်္ဂဏိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The Explanation of the Section on the Second Verse is concluded.

စောဒနာကဏ္ဍံ

The Section on Accusation

အနုဝိဇ္ဇကကိစ္စဝဏ္ဏနာ

The Exposition on the Investigator's Duty

၃၆၀-၃၆၁. ဣဒါနိ [Pg.203] ဧဝံ ဥပ္ပန္နာယ စောဒနာယ ဝိနယဓရေန ကတ္တဗ္ဗကိစ္စံ ဒဿေတုံ အနုဝိဇ္ဇကေနာတိအာဒိ အာရဒ္ဓံ. တတ္ထ ဒိဋ္ဌံ ဒိဋ္ဌေနာတိ ဂါထာယ အယမတ္ထော – ဧကေနေကော မာတုဂါမေန သဒ္ဓိံ ဧကဋ္ဌာနတော နိက္ခမန္တော ဝါ ပဝိသန္တော ဝါ ဒိဋ္ဌော, သော တံ ပါရာဇိကေန စောဒေတိ, ဣတရော တဿ ဒဿနံ အနုဇာနာတိ. တံ ပန ဒဿနံ ပဋိစ္စ ပါရာဇိကံ န ဥပေတိ, န ပဋိဇာနာတိ. ဧဝမေတ္ထ ယံ တေန ဒိဋ္ဌံ, တံ တဿ ‘‘ဒိဋ္ဌော မယာ’’တိ ဣမိနာ ဒိဋ္ဌဝစနေန သမေတိ. ယသ္မာ ပန ဣတရော တံ ဒဿနံ ပဋိစ္စ ဒေါသံ န ပဋိဇာနာတိ, တသ္မာ အသုဒ္ဓပရိသင်္ကိတော ဟောတိ; အမူလကပရိသင်္ကိတောတိ အတ္ထော. တဿ ပုဂ္ဂလဿ ‘‘သုဒ္ဓေါ အဟ’’န္တိ ပဋိညာယ တေန သဒ္ဓိံ ဥပေါသထော ကာတဗ္ဗော. သေသဂါထာဒွယေပိ ဧသေဝ နယော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

360-361. Now, to show the duty to be performed by a Vinaya-holder regarding an accusation that has arisen in this way, the Elder Upāli began with the phrase 'by the investigator' and so on. Herein, this is the meaning of the verse beginning 'What is seen, by the seen': One monk is seen by another monk coming out from or entering into the same place together with a woman. The former accuses the latter of a pārājika offense, while the latter admits to the seeing. However, based on that seeing, he does not approach a pārājika offense, nor does he confess to it. Thus, herein, what was seen by the former is consistent with his statement, 'He was seen by me.' But because the latter does not confess to a fault based on that seeing, he becomes one suspected of impurity; the meaning is, he becomes one suspected without basis. Because of that person's declaration, 'I am pure,' the Uposatha should be performed with him. In the remaining two verses also, this is the same method. The rest is clear throughout.

အနုဝိဇ္ဇကကိစ္စဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition on the Investigator's Duty is concluded.

စောဒကပုစ္ဆာဝိဿဇ္ဇနာဝဏ္ဏနာ

The Exposition on the Answers to the Accuser's Questions

၃၆၂-၃၆၃. စောဒနာယ ကော အာဒီတိအာဒိပုစ္ဆာနံ ဝိဿဇ္ဇနေ သစ္စေ စ အကုပ္ပေ စာတိ သစ္စေ ပတိဋ္ဌာတဗ္ဗံ အကုပ္ပေ စ. ယံ ကတံ ဝါ န ကတံ ဝါ, တဒေဝ ဝတ္တဗ္ဗံ, န စ စောဒကေ ဝါ အနုဝိဇ္ဇကေ ဝါ သံဃေ ဝါ ကောပေါ ဥပ္ပာဒေတဗ္ဗော. ဩတိဏ္ဏာနောတိဏ္ဏံ ဇာနိတဗ္ဗန္တိ ဩတိဏ္ဏဉ္စ အနောတိဏ္ဏဉ္စ ဝစနံ ဇာနိတဗ္ဗံ. တတြာယံ ဇာနနဝိဓိ – ဧတ္တကာ စောဒကဿ ပုဗ္ဗကထာ, ဧတ္တကာ ပစ္ဆိမကထာ, ဧတ္တကာ စုဒိတကဿ ပုဗ္ဗကထာ, ဧတ္တကာ ပစ္ဆိမကထာတိ ဇာနိတဗ္ဗာ. စောဒကဿ ပမာဏံ ဂဏှိတဗ္ဗံ, စုဒိတကဿ ပမာဏံ ဂဏှိတဗ္ဗံ, အနုဝိဇ္ဇကဿ ပမာဏံ ဂဏှိတဗ္ဗံ, အနုဝိဇ္ဇကော အပ္ပမတ္တကမ္ပိ အဟာပေန္တော ‘‘အာဝုသော သမန္နာဟရိတွာ ဥဇုံ ကတွာ အာဟရာ’’တိ ဝတ္တဗ္ဗော, သံဃေန ဧဝံ ပဋိပဇ္ဇိတဗ္ဗံ. ယေန ဓမ္မေန ယေန ဝိနယေန ယေန သတ္ထုသာသနေန တံ အဓိကရဏံ ဝူပသမ္မတီတိ ဧတ္ထ ဓမ္မောတိ ဘူတံ ဝတ္ထု. ဝိနယောတိ စောဒနာ စေဝ သာရဏာ စ. သတ္ထုသာသနန္တိ ဉတ္တိသမ္ပဒါ စေဝ အနုဿာဝနသမ္ပဒါ [Pg.204] စ. ဧတေန ဟိ ဓမ္မေန စ ဝိနယေန စ သတ္ထုသာသနေန စ အဓိကရဏံ ဝူပသမတိ, တသ္မာ အနုဝိဇ္ဇကေန ဘူတေန ဝတ္ထုနာ စောဒေတွာ အာပတ္တိံ သာရေတွာ ဉတ္တိသမ္ပဒါယ စေဝ အနုဿာဝနသမ္ပဒါယ စ တံ အဓိကရဏံ ဝူပသမေတဗ္ဗံ, အနုဝိဇ္ဇကေန ဧဝံ ပဋိပဇ္ဇိတဗ္ဗံ. သေသမေတ္ထ ဥတ္တာနမေဝ.

362-363. In the answer to questions beginning with 'What is the beginning of an accusation?', the accused should be established in truth and in non-anger. What has been done or what has not been done, that very thing should be stated, and anger should not be produced towards the accuser, the investigator, or the Saṅgha. 'One should know what has entered and what has not entered' means one should know the statement that has entered and the statement that has not entered. Therein, this is the method of knowing: the accuser’s prior statement is of such an extent, the later statement is of such an extent; the accused’s prior statement is of such an extent, the later statement is of such an extent—thus it should be known. The measure of the accuser should be taken, the measure of the accused should be taken, the measure of the investigator should be taken. The investigator, not omitting even a little, should be told, 'Venerable sir, having paid close attention and made it straight, present it.' The Saṅgha should practice in this way. 'By which Dhamma, by which Vinaya, by which Teacher’s instruction that legal issue is settled'—herein, 'Dhamma' means the actual fact. 'Vinaya' means the accusation and the reminding. 'Teacher’s instruction' means the accomplishment of the motion and the accomplishment of the proclamation. Indeed, it is by this Dhamma, this Vinaya, and this Teacher’s instruction that the legal issue is settled. Therefore, the investigator, having accused with the actual fact and having caused the offense to be remembered, should settle that legal issue by means of the accomplishment of the motion and the accomplishment of the proclamation. The investigator should practice in this way. The rest here is clear indeed.

၃၆၄. ဥပေါသထော ကိမတ္ထာယာတိအာဒိပုစ္ဆာဝိဿဇ္ဇနမ္ပိ ဥတ္တာနမေဝ. အဝသာနဂါထာသု ထေရေ စ ပရိဘာသတီတိ အဝမညံ ကရောန္တော ‘‘ကိံ ဣမေ ဇာနန္တီ’’တိ ပရိဘာသတိ. ခတော ဥပဟတိန္ဒြိယောတိ တာယ ဆန္ဒာဒိဂါမိတာယ တေန စ ပရိဘာသနေန အတ္တနာ အတ္တနော ခတတ္တာ ခတော. သဒ္ဓါဒီနဉ္စ ဣန္ဒြိယာနံ ဥပဟတတ္တာ ဥပဟတိန္ဒြိယော. နိရယံ ဂစ္ဆတိ ဒုမ္မေဓော, န စ သိက္ခာယ ဂါရဝေါတိ သော ခတော ဥပဟတိန္ဒြိယော ပညာယ အဘာဝတော ဒုမ္မေဓော တီသု သိက္ခာသု အသိက္ခနတော န စ သိက္ခာယ ဂါရဝေါ ကာယဿ ဘေဒါ နိရယမေဝ ဥပဂစ္ဆတိ, တသ္မာ န စ အာမိသံ နိဿာယ…ပေ… ယထာ ဓမ္မော တထာ ကရေတိ. တဿတ္ထော န စ အာမိသံ နိဿာယ ကရေ, စုဒိတကစောဒကေသု ဟိ အညတရေန ဒိန္နံ စီဝရာဒိအာမိသံ ဂဏှန္တော အာမိသံ နိဿာယ ကရောတိ, ဧဝံ န ကရေယျ. န စ နိဿာယ ပုဂ္ဂလန္တိ ‘‘အယံ မေ ဥပဇ္ဈာယော ဝါ အာစရိယော ဝါ’’တိအာဒိနာ နယေန ဆန္ဒာဒီဟိ ဂစ္ဆန္တော ပုဂ္ဂလံ နိဿာယ ကရောတိ, ဧဝံ န ကရေယျ. အထ ခေါ ဥဘောပေတေ ဝိဝဇ္ဇေတွာ ယထာ ဓမ္မော ဌိတော, တထေဝ ကရေယျာတိ.

364. The answer to the questions beginning with 'For what purpose is the Uposatha?' is also clear indeed. In the concluding verses, 'and he scolds the elders' means: acting with contempt, he scolds them, saying, 'What do these elders know?'. 'Ruined, with destroyed faculties' means: by that going into bias, etc., and by that scolding, because he has ruined himself by himself, he is 'ruined'. And because his faculties beginning with faith have been destroyed, he is 'one with destroyed faculties'. 'The one of little wisdom goes to hell, and has no reverence for the training' means: that person who is ruined, with destroyed faculties, being of little wisdom due to the absence of wisdom, and having no reverence for the training because of not training in the three trainings, at the breaking up of the body, approaches hell indeed. Therefore, it was said by the venerable Elder Upāli: 'And not relying on material gain... one should act as the Dhamma is.' The meaning of this is: one should not act relying on material gain. For one who accepts robes or other material things given by either the accused or the accuser acts relying on material gain; one should not act in this way. 'And not relying on a person' means: one who proceeds with bias, etc., by the method beginning with 'This is my preceptor or my teacher,' acts relying on a person; one should not act in this way. Rather, having avoided both of these, just as the Dhamma stands, so should one act.

ဥပကဏ္ဏကံ ဇပ္ပတီတိ ‘‘ဧဝံ ကထေဟိ, မာ ဧဝံ ကထယိတ္ထာ’’တိ ကဏ္ဏမူလေ မန္တေတိ. ဇိမှံ ပေက္ခတီတိ ဒေါသမေဝ ဂဝေသတိ. ဝီတိဟရတီတိ ဝိနိစ္ဆယံ ဟာပေတိ. ကုမ္မဂ္ဂံ ပဋိသေဝတီတိ အာပတ္တိံ ဒီပေတိ.

'He whispers into the ear' means: he consults at the base of the ear, saying, "Speak like this, do not speak like that." 'He looks askance' means: he seeks only for a fault. 'He causes deviation' means: he causes a judgment to be lost. 'He follows a wrong path' means: he points out an offense.

အကာလေန စ စောဒေတီတိ အနောကာသေ အနဇ္ဈိဋ္ဌောဝ စောဒေတိ. ပုဗ္ဗာပရံ န ဇာနာတီတိ ပုရိမကထဉ္စ ပစ္ဆိမကထဉ္စ န ဇာနာတိ.

'And he accuses at an improper time' means: he accuses at an improper occasion, being uninvited. 'He does not know the prior and the subsequent' means: he does not know the prior discourse and the subsequent discourse.

အနုသန္ဓိဝစနပထံ န ဇာနာတီတိ ကထာနုသန္ဓိဝိနိစ္ဆယာနုသန္ဓိဝသေန ဝစနံ န ဇာနာတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

'He does not know the path of connected speech' means: he does not know the speech by way of the connection of the narrative and the connection of the judgment. The rest is clear throughout.

စောဒနာကဏ္ဍဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition on the Section on Accusation is concluded.

စူဠသင်္ဂါမော

The Minor Battle

အနုဝိဇ္ဇကဿ ပဋိပတ္တိဝဏ္ဏနာ

An Explanation of the Practice of an Investigator

၃၆၅. စူဠသင်္ဂါမေ [Pg.205] သင်္ဂါမာဝစရေန ဘိက္ခုနာတိ သင်္ဂါမော ဝုစ္စတိ အဓိကရဏဝိနိစ္ဆယတ္ထာယ သံဃသန္နိပါတော. တတြ ဟိ အတ္တပစ္စတ္ထိကာ စေဝ သာသနပစ္စတ္ထိကာ စ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ သတ္ထု သာသနံ ဒီပေန္တာ သမောသရန္တိ ဝေသာလိကာ ဝဇ္ဇိပုတ္တကာ ဝိယ. ယော ဘိက္ခု တေသံ ပစ္စတ္ထိကာနံ လဒ္ဓိံ မဒ္ဒိတွာ သကဝါဒဒီပနတ္ထာယ တတ္ထ အဝစရတိ, အဇ္ဈောဂါဟေတွာ ဝိနိစ္ဆယံ ပဝတ္တေတိ, သော သင်္ဂါမာဝစရော နာမ ယသတ္ထေရော ဝိယ. တေန သင်္ဂါမာဝစရေန ဘိက္ခုနာ သံဃံ ဥပသင်္ကမန္တေန နီစစိတ္တေန သံဃော ဥပသင်္ကမိတဗ္ဗော. နီစစိတ္တေနာတိ မာနဒ္ဓဇံ နိပါတေတွာ နိဟတမာနစိတ္တေန. ရဇောဟရဏသမေနာတိ ပါဒပုဉ္ဆနသမေန; ယထာ ရဇောဟရဏဿ သံကိလိဋ္ဌေ ဝါ အသံကိလိဋ္ဌေ ဝါ ပါဒေ ပုဉ္ဆိယမာနေ နေဝ ရာဂေါ န ဒေါသော; ဧဝံ ဣဋ္ဌာနိဋ္ဌေသု အရဇ္ဇန္တေန အဒုဿန္တေနာတိ အတ္ထော. ယထာပတိရူပေ အာသနေတိ ယထာပတိရူပံ အာသနံ ဉတွာ အတ္တနော ပါပုဏနဋ္ဌာနေ ထေရာနံ ဘိက္ခူနံ ပိဋ္ဌိံ အဒဿေတွာ နိသီဒိတဗ္ဗံ. အနာနာကထိကေနာတိ နာနာဝိဓံ တံ တံ အနတ္ထကထံ အကထေန္တေန. အတိရစ္ဆာနကထိကေနာတိ ဒိဋ္ဌသုတမုတမ္ပိ ရာဇကထာဒိကံ တိရစ္ဆာနကထံ အကထေန္တေန. သာမံ ဝါ ဓမ္မော ဘာသိတဗ္ဗောတိ သံဃသန္နိပါတဋ္ဌာနေ ကပ္ပိယာကပ္ပိယနိဿိတာ ဝါ ရူပါရူပပရိစ္ဆေဒသမထာစာရဝိပဿနာစာရဋ္ဌာနနိသဇ္ဇဝတ္တာဒိနိဿိတာ ဝါ ကထာ ဓမ္မော နာမ. ဧဝရူပေါ ဓမ္မော သယံ ဝါ ဘာသိတဗ္ဗော, ပရော ဝါ အဇ္ဈေသိတဗ္ဗော. ယော ဘိက္ခု တထာရူပိံ ကထံ ကထေတုံ ပဟောတိ, သော ဝတ္တဗ္ဗော – ‘‘အာဝုသော သံဃမဇ္ဈမှိ ပဉှေ ဥပ္ပန္နေ တွံ ကထေယျာသီ’’တိ. အရိယော ဝါ တုဏှီဘာဝေါ နာတိမညိတဗ္ဗောတိ အရိယာ တုဏှီ နိသီဒန္တာ န ဗာလပုထုဇ္ဇနာ ဝိယ နိသီဒန္တိ. အညတရံ ကမ္မဋ္ဌာနံ ဂဟေတွာဝ နိသီဒန္တိ. ဣတိ ကမ္မဋ္ဌာနမနသိကာရဝသေန တုဏှီဘာဝေါ အရိယော တုဏှီဘာဝေါ နာမ, သော နာတိမညိတဗ္ဗော, ကိံ ကမ္မဋ္ဌာနာနုယောဂေနာတိ နာဝဇာနိတဗ္ဗော; အတ္တနော ပတိရူပံ ကမ္မဋ္ဌာနံ ဂဟေတွာဝ နိသီဒိတဗ္ဗန္တိ အတ္ထော.

365. In the Cūḷasaṅgāma, regarding 'by a monk who frequents the battleground': an assembly of the Saṅgha for the purpose of deciding a legal issue is called a 'battle'. For in that assembly, both personal adversaries and adversaries of the Dispensation gather, presenting the Teacher's Dispensation as non-Dhamma and non-Vinaya, like the Vajjiputtaka monks of Vesālī. A monk who, having crushed the views of those adversaries, frequents that assembly to clarify his own doctrine, and having entered into it, brings about a decision, is called a 'battle-goer', like the Elder Yasa. When such a battle-goer monk approaches the Saṅgha, he should approach the Saṅgha with a humble mind. 'With a humble mind' means having felled the banner of pride, with a mind of humbled pride. 'Like a dust-remover' means like a foot-wiping cloth; just as for a dust-remover, when a soiled or unsoiled foot is being wiped, there is neither lust nor hatred, so too, one should be without attachment and aversion towards desirable and undesirable objects—this is the meaning. 'In a suitable seat' means that having known a suitable seat, one should sit in the place one has reached without showing one's back to the elder monks. 'Not by one who speaks various kinds of talk' means not speaking various kinds of useless talk. 'Not by one who speaks animal-talk' means not speaking animal-talk, such as talk about kings, etc., even if it is based on what is seen, heard, or cognized. 'Or the Dhamma should be spoken by oneself' means that in the assembly of the Saṅgha, talk based on what is allowable and unallowable, or based on the distinction of materiality and mentality, the practice of serenity, the practice of insight, standing, sitting, the duties of the Khandhakas, and so on, is called Dhamma. One should either speak such Dhamma oneself, or request another to speak. A monk who is able to speak such talk should be requested: 'Friend, when a question has arisen in the midst of the Saṅgha, you should speak.' 'Or noble silence should not be despised' means that when noble ones sit in silence, they do not sit like foolish worldlings. They sit only after having taken up a meditation subject. Thus, silence by way of attending to a meditation subject is called 'noble silence'. It should not be despised, nor should it be disdained by thinking, 'What is the use of applying oneself to a meditation subject?' The meaning is: one should sit only after having taken up a meditation subject suitable for oneself.

န ဥပဇ္ဈာယော ပုစ္ဆိတဗ္ဗောတိ ‘‘ကော နာမော တုယှံ ဥပဇ္ဈာယော’’တိ န ပုစ္ဆိတဗ္ဗော. ဧသ နယော သဗ္ဗတ္ထ. န ဇာတီတိ ‘‘ခတ္တိယဇာတိယော တွံ ဗြာဟ္မဏဇာတိယော’’တိ [Pg.206] ဧဝံ ဇာတိ န ပုစ္ဆိတဗ္ဗာ. န အာဂမောတိ ‘‘ဒီဃဘာဏကောသိ တွံ မဇ္ဈိမဘာဏကော’’တိ ဧဝံ အာဂမော န ပုစ္ဆိတဗ္ဗော. ကုလပဒေသောတိ ခတ္တိယကုလာဒိဝသေနေဝ ဝေဒိတဗ္ဗော. အတြဿ ပေမံ ဝါ ဒေါသော ဝါတိ အတြ ပုဂ္ဂလေ ဧတေသံ ကာရဏာနံ အညတရဝသေန ပေမံ ဝါ ဘဝေယျ ဒေါသော ဝါ.

'The preceptor should not be asked' means one should not ask, 'What is the name of your preceptor?' This is the method in all cases. 'Not the birth' means the birth should not be asked, thus: 'Are you of the khattiya birth or the brāhmaṇa birth?' 'Not the textual tradition' means the textual tradition should not be asked, thus: 'Are you a reciter of the Dīgha Nikāya or a reciter of the Majjhima Nikāya?' 'The indication of family' should be understood by way of the khattiya family and so on. 'Towards this one there might be affection or aversion' means that towards this person, on account of one or another of these reasons, there might be affection or there might be aversion.

နော ပရိသကပ္ပိကေနာတိ ပရိသကပ္ပကေန ပရိသာနုဝိဓာယကေန န ဘဝိတဗ္ဗံ; ယံ ပရိသာယ ရုစ္စတိ, တဒေဝ စေတေတွာ ကပ္ပေတွာ န ကထေတဗ္ဗန္တိ အတ္ထော. န ဟတ္ထမုဒ္ဒါ ဒဿေတဗ္ဗာတိ ကထေတဗ္ဗေ စ အကထေတဗ္ဗေ စ သညာဇနနတ္ထံ ဟတ္ထဝိကာရော န ကာတဗ္ဗော.

'Not by one who schemes for the assembly' means one should not be a schemer for the assembly or one who acts in accordance with the assembly. The meaning is that one should not speak only what is agreeable to the assembly, having intended and contrived it. 'Hand gestures should not be shown' means that whether in what should be said or what should not be said, an unusual movement of the hand should not be made for the purpose of giving a sign.

အတ္ထံ အနုဝိဓိယန္တေနာတိ ဝိနိစ္ဆယပဋိဝေဓမေဝ သလ္လက္ခေန္တေန ‘‘ဣဒံ သုတ္တံ ဥပလဗ္ဘတိ, ဣမသ္မိံ ဝိနိစ္ဆယေ ဣဒံ ဝက္ခာမီ’’တိ ဧဝံ ပရိတုလယန္တေန နိသီဒိတဗ္ဗန္တိ အတ္ထော. န စ အာသနာ ဝုဋ္ဌာတဗ္ဗန္တိ န အာသနာ ဝုဋ္ဌာယ သန္နိပါတမဏ္ဍလေ ဝိစရိတဗ္ဗံ, ဝိနယဓရေ ဥဋ္ဌိတေ သဗ္ဗာ ပရိသာ ဥဋ္ဌဟတိ. န ဝီတိဟာတဗ္ဗန္တိ န ဝိနိစ္ဆယော ဟာပေတဗ္ဗော. န ကုမ္မဂ္ဂေါ သေဝိတဗ္ဗောတိ န အာပတ္တိ ဒီပေတဗ္ဗာ. အသာဟသိကေန ဘဝိတဗ္ဗန္တိ န သဟသာကာရိနာ ဘဝိတဗ္ဗံ; သဟသာ ဒုရုတ္တဝစနံ န ကထေတဗ္ဗန္တိ အတ္ထော. ဝစနက္ခမေနာတိ ဒုရုတ္တဝါစံ ခမနသီလေန. ဟိတပရိသက္ကိနာတိ ဟိတေသိနာ ဟိတဂဝေသိနာ ကရုဏာ စ ကရုဏာပုဗ္ဗဘာဂေါ စ ဥပဋ္ဌာပေတဗ္ဗောတိ အယံ ပဒဒွယေပိ အဓိပ္ပာယော. အနသုရုတ္တေနာတိ န အသုရုတ္တေန. အသုရုတ္တံ ဝုစ္စတိ ဝိဂ္ဂါဟိကကထာသင်္ခါတံ အသုန္ဒရဝစနံ; တံ န ကထေတဗ္ဗန္တိ အတ္ထော. အတ္တာ ပရိဂ္ဂဟေတဗ္ဗောတိ ‘‘ဝိနိစ္ဆိနိတုံ ဝူပသမေတုံ သက္ခိဿာမိ နု ခေါ နော’’တိ ဧဝံ အတ္တာ ပရိဂ္ဂဟေတဗ္ဗော; အတ္တနော ပမာဏံ ဇာနိတဗ္ဗန္တိ အတ္ထော. ပရော ပရိဂ္ဂဟေတဗ္ဗောတိ ‘‘လဇ္ဇိယာ နု ခေါ အယံ ပရိသာ, သက္ကာ သညာပေတုံ ဥဒါဟု နော’’တိ ဧဝံ ပရော ပရိဂ္ဂဟေတဗ္ဗော.

'By one who conforms to the meaning' means that one should sit, marking only the penetration of the decision, weighing and considering thus: 'This Sutta is available; in this decision I will say this.' This is the meaning. 'And one should not rise from the seat' means one should not rise from one's seat and wander about in the assembly circle; when the Vinaya-expert rises, the entire assembly rises. 'It should not be passed over' means the decision should not be allowed to lapse. 'A wrong path should not be followed' means an offense should not be revealed. 'One should not be reckless' means one should not act hastily; a harsh word should not be spoken hastily. This is the meaning. 'By one who is patient with speech' means by one who has the nature of enduring harsh speech. 'By one who seeks the welfare of the assembly' means by one who desires and seeks welfare; both compassion that has reached absorption and its preliminary stage should be established. This is the intention in this pair of words. 'By one who avoids ill-spoken words' means that ill-spoken speech, which is un-beautiful speech designated as contentious talk, should not be spoken. This is the meaning. 'Oneself should be assessed' means one should assess oneself thus: 'Will I be able to decide and to appease, or not?' One should know one's own measure. This is the meaning. 'The other should be assessed' means the other should be assessed thus: 'Is this assembly conscientious? Can they be made to understand, or not?'

စောဒကော ပရိဂ္ဂဟေတဗ္ဗောတိ ‘‘ဓမ္မစောဒကော နု ခေါ နော’’တိ ဧဝံ ပရိဂ္ဂဟေတဗ္ဗော. စုဒိတကော ပရိဂ္ဂဟေတဗ္ဗောတိ ‘‘ဓမ္မစုဒိတကော နု ခေါ နော’’တိ ဧဝံ ပရိဂ္ဂဟေတဗ္ဗော. အဓမ္မစောဒကော ပရိဂ္ဂဟေတဗ္ဗောတိ တဿ ပမာဏံ ဇာနိတဗ္ဗံ. သေသေသုပိ ဧသေဝ နယော. ဝုတ္တံ [Pg.207] အဟာပေန္တေနာတိ စောဒကစုဒိတကေဟိ ဝုတ္တဝစနံ အဟာပေန္တေန. အဝုတ္တံ အပကာသေန္တေနာတိ အနောသဋံ ဝတ္ထုံ အပ္ပကာသေန္တေန. မန္ဒော ဟာသေတဗ္ဗောတိ မန္ဒော မောမူဟော ပဂ္ဂဏှိတဗ္ဗော, ‘‘နနု တွံ ကုလပုတ္တော’’တိ ဥတ္တေဇေတွာ အနုယောဂဝတ္တံ ကထာပေတွာ တဿ အနုယောဂေါ ဂဏှိတဗ္ဗော. ဘီရူ အဿာသေတဗ္ဗောတိ ယဿ သံဃမဇ္ဈံ ဝါ ဂဏမဇ္ဈံ ဝါ အနောသဋပုဗ္ဗတ္တာ သာရဇ္ဇံ ဥပ္ပဇ္ဇတိ, တာဒိသော ‘‘မာ ဘာယိ, ဝိဿဋ္ဌော ကထေဟိ, မယံ တေ ဥပတ္ထမ္ဘာ ဘဝိဿာမာ’’တိ ဝတွာပိ အနုယောဂဝတ္တံ ကထာပေတဗ္ဗော. စဏ္ဍော နိသေဓေတဗ္ဗောတိ အပသာဒေတဗ္ဗော တဇ္ဇေတဗ္ဗော. အသုစိ ဝိဘာဝေတဗ္ဗောတိ အလဇ္ဇိံ ပကာသေတွာ အာပတ္တိံ ဒေသာပေတဗ္ဗော. ဥဇုမဒ္ဒဝေနာတိ ယော ဘိက္ခု ဥဇု သီလဝါ ကာယဝင်္ကာဒိရဟိတော, သော မဒ္ဒဝေနေဝ ဥပစရိတဗ္ဗော. ဓမ္မေသု စ ပုဂ္ဂလေသု စာတိ ဧတ္ထ ယော ဓမ္မဂရုကော ဟောတိ န ပုဂ္ဂလဂရုကော, အယမေဝ ဓမ္မေသု စ ပုဂ္ဂလေသု စ မဇ္ဈတ္တောတိ ဝေဒိတဗ္ဗော.

The accuser should be examined thus: 'Is he an accuser according to the Dhamma or not?' The accused should be examined thus: 'Is he one accused according to the Dhamma or not?' Regarding an accuser not according to the Dhamma, his measure should be known. This same method applies in the remaining cases. 'Not diminishing what was said' means not diminishing the words spoken by the accuser and the accused. 'Not revealing what was unsaid' means not disclosing a matter that has not been introduced. A dull person should be encouraged—a dull, greatly bewildered person should be supported; having roused him by saying, 'Are you not a clansman?', and having made him state the procedure of interrogation, his statement should be accepted. A timid person should be reassured—if for someone timidity arises because of never before having entered the midst of the Saṅgha or a group, such a person should be told, 'Do not be afraid, speak confidently, we will be your support,' and then he should be made to state the procedure of interrogation. A harsh person should be restrained—he should be rebuked and threatened. An impure person should be exposed—the shameless one should be revealed, and he should be made to confess his offense. 'With straightforward gentleness'—a monk who is straightforward, virtuous, and free from bodily crookedness and the like should be treated only with gentleness. 'With regard to both the Dhamma and persons'—here, one who respects the Dhamma and not persons should be understood as being impartial with regard to both the Dhamma and persons.

၃၆၆. သုတ္တံ သံသန္ဒနတ္ထာယာတိအာဒီသု တေန စ ပန ဧဝံ သဗြဟ္မစာရီနံ ပိယမနာပဂရုဘာဝနီယေန အနုဝိဇ္ဇကေန သမုဒါဟဋေသု သုတ္တာဒီသု သုတ္တံ သံသန္ဒနတ္ထာယ; အာပတ္တာနာပတ္တီနံ သံသန္ဒနတ္ထန္တိ ဝေဒိတဗ္ဗံ. ဩပမ္မံ နိဒဿနတ္ထာယာတိ ဩပမ္မံ အတ္ထဒဿနတ္ထာယ. အတ္ထော ဝိညာပနတ္ထာယာတိ အတ္ထော ဇာနာပနတ္ထာယ. ပဋိပုစ္ဆာ ဌပနတ္ထာယာတိ ပုစ္ဆာ ပုဂ္ဂလဿ ဌပနတ္ထာယ. ဩကာသကမ္မံ စောဒနတ္ထာယာတိ ဝတ္ထုနာ ဝါ အာပတ္တိယာ ဝါ စောဒနတ္ထာယ. စောဒနာ သာရဏတ္ထာယာတိ ဒေါသာဒေါသံ သရာပနတ္ထာယ. သာရဏာ သဝစနီယတ္ထာယာတိ ဒေါသာဒေါသသာရဏာ သဝစနီယကရဏတ္ထာယ. သဝစနီယံ ပလိဗောဓတ္ထာယာတိ သဝစနီယံ ‘‘ဣမမှာ အာဝါသာ ပရံ မာ ပက္ကမီ’’တိ ဧဝံ ပလိဗောဓတ္ထာယ. ပလိဗောဓော ဝိနိစ္ဆယတ္ထာယာတိ ဝိနိစ္ဆယံ ပါပနတ္ထာယ. ဝိနိစ္ဆယော သန္တီရဏတ္ထာယာတိ ဒေါသာဒေါသံ သန္တီရဏတ္ထာယ တုလနတ္ထာယ. သန္တီရဏံ ဌာနာဋ္ဌာနဂမနတ္ထာယာတိ အာပတ္တိအနာပတ္တိဂရုကလဟုကာပတ္တိဇာနနတ္ထာယ. သံဃော သမ္ပရိဂ္ဂဟသမ္ပဋိစ္ဆနတ္ထာယာတိ ဝိနိစ္ဆယသမ္ပဋိဂ္ဂဟဏတ္ထာယ စ; သုဝိနိစ္ဆိတဒုဗ္ဗိနိစ္ဆိတဘာဝဇာနနတ္ထာယ စာတိ အတ္ထော. ပစ္စေကဋ္ဌာယိနော အဝိသံဝါဒကဋ္ဌာယိနောတိ ဣဿရိယာဓိပစ္စဇေဋ္ဌကဋ္ဌာနေ [Pg.208] စ အဝိသံဝါဒကဋ္ဌာနေ စ ဌိတာ; န တေ အပသာဒေတဗ္ဗာတိ အတ္ထော.

366. In the phrases such as 'The Sutta is for the purpose of comparison': Furthermore, among the Suttas and so on brought forth in this way by that investigator who is dear, agreeable, respected, and esteemed by his companions in the holy life, the Sutta is for the purpose of comparison; it should be known that it is for comparing offenses and non-offenses. 'A simile is for the purpose of illustration' means a simile is for the purpose of showing the meaning. 'The meaning is for the purpose of making known' means the meaning is for the purpose of informing. 'A counter-question is for the purpose of establishing' means a question is for the purpose of establishing a person in one's decision. 'The act of asking for leave is for the purpose of accusation' means for the purpose of accusing by way of a matter or an offense. 'Accusation is for the purpose of reminding' means for the purpose of causing one to remember what is a fault and what is not a fault. 'Reminding is for the purpose of making one open to admonition' means causing one to remember faults and non-faults is for the purpose of making one liable to be spoken to. 'Being open to admonition is for the purpose of obstruction' means being liable to be spoken to is for the purpose of obstruction, thus: 'Do not go from this monastery to another.' 'Obstruction is for the purpose of a decision' means for the purpose of reaching a decision. 'A decision is for the purpose of investigation' means for the purpose of investigating and weighing what is a fault and what is not a fault. 'Investigation is for the purpose of arriving at what is and is not a proper case' means for the purpose of knowing an offense, a non-offense, a grave offense, and a light offense. 'The Saṅgha is for the purpose of complete acceptance and reception' means for the purpose of accepting the decision and for knowing the state of being well-decided or badly-decided. This is the meaning. 'Those standing apart, those standing without disagreement' means those standing in positions of authority, lordship, and seniority, and in positions of being undeceiving; they should not be rebuked. This is the meaning.

ဣဒါနိ ယေ မန္ဒာ မန္ဒဗုဒ္ဓိနော ဧဝံ ဝဒေယျုံ ‘‘ဝိနယော နာမ ကိမတ္ထာယာ’’တိ တေသံ ဝစနောကာသပိဒဟနတ္ထမတ္တံ ဒဿေတုံ ဝိနယော သံဝရတ္ထာယာတိအာဒိမာဟ. တတ္ထ ဝိနယော သံဝရတ္ထာယာတိ သကလာပိ ဝိနယပညတ္တိ ကာယဝစီဒွါရသံဝရတ္ထာယ. အာဇီဝဝိသုဒ္ဓိပရိယောသာနဿ သီလဿ ဥပနိဿယော ဟောတိ; ပစ္စယော ဟောတီတိ အတ္ထော. ဧသ နယော သဗ္ဗတ္ထ. အပိစေတ္ထ အဝိပ္ပဋိသာရောတိ ပါပပုညာနံ ကတာကတဝသေန စိတ္တဝိပ္ပဋိသာရာဘာဝေါ. ပါမုဇ္ဇန္တိ ဒုဗ္ဗလာ တရုဏပီတိ. ပီတီတိ ဗလဝါ ဗဟလပီတိ. ပဿဒ္ဓီတိ ကာယစိတ္တဒရထပဋိပ္ပဿဒ္ဓိ. သုခန္တိ ကာယိကစေတသိကသုခံ. တဉှိ ဒုဝိဓမ္ပိ သမာဓိဿ ဥပနိဿယပစ္စယော ဟောတိ. သမာဓီတိ စိတ္တေကဂ္ဂတာ. ယထာဘူတဉာဏဒဿနန္တိ တရုဏဝိပဿနာ; ဥဒယဗ္ဗယဉာဏဿေတံ အဓိဝစနံ. စိတ္တေကဂ္ဂတာ ဟိ တရုဏဝိပဿနာယ ဥပနိဿယပစ္စယော ဟောတိ. နိဗ္ဗိဒါတိ သိခါပတ္တာ ဝုဋ္ဌာနဂါမိနိဗလဝဝိပဿနာ. ဝိရာဂေါတိ အရိယမဂ္ဂေါ. ဝိမုတ္တီတိ အရဟတ္တဖလံ. စတုဗ္ဗိဓောပိ ဟိ အရိယမဂ္ဂေါ အရဟတ္တဖလဿ ဥပနိဿယပစ္စယော ဟောတိ. ဝိမုတ္တိဉာဏဒဿနန္တိ ပစ္စဝေက္ခဏာဉာဏံ. ဝိမုတ္တိဉာဏဒဿနံ အနုပါဒါပရိနိဗ္ဗာနတ္ထာယာတိ အပစ္စယပရိနိဗ္ဗာနတ္ထာယ. အပစ္စယပရိနိဗ္ဗာနဿ ဟိ တံ ပစ္စယော ဟောတိ, တသ္မိံ အနုပ္ပတ္တေ အဝဿံ ပရိနိဗ္ဗာယိတဗ္ဗတောတိ. ဧတဒတ္ထာ ကထာတိ အယံ ဝိနယကထာ နာမ ဧတဒတ္ထာ. မန္တနာတိ ဝိနယမန္တနာ ဧဝ. ဥပနိသာတိ အယံ ‘‘ဝိနယော သံဝရတ္ထာယာ’’တိအာဒိကာ ပရမ္ပရပစ္စယတာပိ ဧတဒတ္ထာယ. သောတာဝဓာနန္တိ ဣမိဿာ ပရမ္ပရပစ္စယကထာယ သောတာဝဓာနံ. ဣမံ ကထံ သုတွာ ယံ ဥပ္ပဇ္ဇတိ ဉာဏံ, တမ္ပိ ဧတဒတ္ထာယ. ယဒိဒံ အနုပါဒါ စိတ္တဿ ဝိမောက္ခောတိ ယော အယံ စတူဟိ ဥပါဒါနေဟိ အနုပါဒိယိတွာ စိတ္တဿ အရဟတ္တဖလသင်္ခါတော ဝိမောက္ခော, သောပိ ဧတဒတ္ထာယ; အပစ္စယပရိနိဗ္ဗာနတ္ထာယ ဧဝါတိ အတ္ထော.

Now, for those who, being dull and of feeble intellect, might say, 'For what purpose is the Vinaya?', to close off their opportunity for speech, the Venerable Upāli said, 'The Vinaya is for the sake of restraint,' and so on. Herein, 'The Vinaya is for the sake of restraint' means the entire Vinaya ruling is for the sake of restraint of the doors of body and speech. It is a strong supporting condition for virtue that culminates in purity of livelihood; this is the meaning. This is the method everywhere. Moreover, here 'non-regret' means the absence of mental regret by way of wholesome and unwholesome deeds done and not done. 'Gladness' is weak, tender rapture. 'Rapture' is strong, abundant rapture. 'Tranquility' is the calming of bodily and mental agitation. 'Happiness' is bodily and mental happiness. Indeed, both kinds are a strong supporting condition for concentration. 'Concentration' is one-pointedness of mind. 'Knowledge and vision of things as they really are' is tender insight; this is a designation for the knowledge of arising and passing away. Indeed, one-pointedness of mind is a strong supporting condition for tender insight. 'Disenchantment' is strong insight that has reached its peak and leads to emergence. 'Dispassion' is the Noble Path. 'Liberation' is the fruit of Arahantship. Indeed, the fourfold Noble Path is a strong supporting condition for the fruit of Arahantship. 'Knowledge and vision of liberation' is reviewing knowledge. 'Knowledge and vision of liberation is for the sake of final Nibbāna without clinging' means for the sake of Nibbāna without condition. Indeed, it is a condition for Nibbāna without condition, because upon having attained it, one must certainly attain final Nibbāna. 'This is the purpose of the discourse' means this discourse on the Vinaya has this purpose. 'Deliberation' is precisely the deliberation on the Vinaya. 'Foundation' means this state of being a sequential condition, beginning with 'The Vinaya is for the sake of restraint,' is also for this purpose. 'Attentive listening' is listening to this discourse on sequential conditions. The knowledge that arises upon hearing this discourse is also for this purpose. 'That which is the liberation of the mind without clinging' means: whatever liberation of the mind, called the fruit of Arahantship, there is, through not clinging with the four kinds of clinging, that too is for this purpose; it is only for the purpose of Nibbāna without condition. This is the meaning.

၃၆၇. အနုယောဂဝတ္တဂါထာသု ပဌမဂါထာ ဝုတ္တတ္ထာ ဧဝ.

367. Among the verses on the procedure of interrogation, the first verse has the meaning already stated.

ဝတ္ထုံ ဝိပတ္တိံ အာပတ္တိံ, နိဒါနံ အာကာရအကောဝိဒေါ ပုဗ္ဗာပရံ န ဇာနာတီတိ ‘‘ဝတ္ထု’’န္တိအာဒီနိ ‘‘န ဇာနာတီ’’တိ ပဒေန သမ္ဗန္ဓော. ‘‘အကောဝိဒေါ’’တိ [Pg.209] ပဒဿ ‘‘သ ဝေ တာဒိသကော’’တိ ဣမိနာ သမ္ဗန္ဓော. တသ္မာ အယမေတ္ထ ယောဇနာ – ယော ဘိက္ခု ပါရာဇိကာဒီနံ ဝတ္ထုံ န ဇာနာတိ, စတုဗ္ဗိဓံ ဝိပတ္တိံ န ဇာနာတိ, သတ္တဝိဓံ အာပတ္တိံ န ဇာနာတိ, ‘‘ဣဒံ သိက္ခာပဒံ အသုကသ္မိံ နာမ နဂရေ ပညတ္တ’’န္တိ ဧဝံ နိဒါနံ န ဇာနာတိ, ‘‘ဣဒံ ပုရိမဝစနံ ဣဒံ ပစ္ဆိမဝစန’’န္တိ ပုဗ္ဗာပရံ န ဇာနာတိ, ‘‘ဣဒံ ကတံ ဣဒံ အကတ’’န္တိ ကတာကတံ န ဇာနာတိ. သမေန စာတိ တေနေဝ ပုဗ္ဗာပရံ အဇာနနဿ သမေန အညာဏေန, ‘‘ကတာကတံ န ဇာနာတီ’’တိ ဝုတ္တံ ဟောတိ; ဧဝံ တာဝ နဇာနာတိ-ပဒေန သဒ္ဓိံ သမ္ဗန္ဓော ဝေဒိတဗ္ဗော. ယံ ပနေတံ ‘‘အာကာရအကောဝိဒေါ’’တိ ဝုတ္တံ, တတ္ထ အာကာရအကောဝိဒေါတိ ကာရဏာကာရဏေ အကောဝိဒေါ. ဣတိ ယွာယံ ဝတ္ထုအာဒီနိပိ န ဇာနာတိ, အာကာရဿ စ အကောဝိဒေါ, သ ဝေ တာဒိသကော ဘိက္ခု အပဋိက္ခောတိ ဝုစ္စတိ.

Regarding the text: 'He does not know the basis, the failure, the offense, the origin; being unskilled in the cause, he does not know what came before and after.' Herein, the words beginning with 'basis' are connected with the word 'he does not know.' The word 'unskilled' is connected with 'such a one indeed...' Therefore, this is the construction here: A monk who does not know the basis of the offenses beginning with Pārājika; who does not know the fourfold failure; who does not know the sevenfold offense; who does not know the origin, such as 'this training rule was laid down in such-and-such a city'; who does not know what came before and after, such as 'this is the earlier statement, this is the later statement'; who does not know what was done and what was not done, such as 'this was done, this was not done.' And by 'with the same,' it is said that 'he does not know what was done and what was not done' due to that same ignorance of not knowing what came before and after. Thus, the connection with the word 'he does not know' should be understood first. As for what is stated as 'unskilled in the cause,' herein 'unskilled in the cause' means one who is unskilled in what is a cause and what is not a cause. Thus, this monk who does not know the basis and so on, and is also unskilled in the cause—such a monk is indeed called 'one who is to be rejected.'

ကမ္မဉ္စ အဓိကရဏဉ္စာတိ ဣမေသမ္ပိ ပဒါနံ ‘‘န ဇာနာတီ’’တိ ပဒေနေဝ သမ္ဗန္ဓော. အယံ ပနေတ္ထ ယောဇနာ – တထေဝ ဣတိ ယွာယံ ကမ္မဉ္စ န ဇာနာတိ, အဓိကရဏဉ္စ န ဇာနာတိ, သတ္တပ္ပကာရေ သမထေ စာပိ အကောဝိဒေါ, ရာဂါဒီဟိ ပန ရတ္တော ဒုဋ္ဌော စ မူဠှော စ, ဘယေန ဘယာ ဂစ္ဆတိ, သမ္မောဟေန မောဟာ ဂစ္ဆတိ, ရတ္တတ္တာ ပန ဒုဋ္ဌတ္တာ စ ဆန္ဒာ ဒေါသာ စ ဂစ္ဆတိ, ပရံ သညာပေတုံ အသမတ္ထတာယ န စ သညတ္တိကုသလော, ကာရဏာကာရဏဒဿနေ အသမတ္ထတာယ နိဇ္ဈတ္တိယာ စ အကောဝိဒေါ အတ္တနော သဒိသာယ ပရိသာယ လဒ္ဓတ္တာ လဒ္ဓပက္ခော, ဟိရိယာ ပရိဗာဟိရတ္တာ အဟိရိကော, ကာဠကေဟိ ကမ္မေဟိ သမန္နာဂတတ္တာ ကဏှကမ္မော, ဓမ္မာဒရိယပုဂ္ဂလာဒရိယာနံ အဘာဝတော အနာဒရော, သ ဝေ တာဒိသကော ဘိက္ခု အပဋိက္ခောတိ ဝုစ္စတိ, န ပဋိက္ခိတဗ္ဗော န ဩလောကေတဗ္ဗော, န သမ္မန္နိတွာ ဣဿရိယာဓိပစ္စဇေဋ္ဌကဋ္ဌာနေ ဌပေတဗ္ဗောတိ အတ္ထော. သုက္ကပက္ခဂါထာနမ္ပိ ယောဇနာနယော ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗောတိ.

For the words 'And action and legal issue,' the connection is also with the word 'he does not know.' This is the construction here: In the same way, this monk who does not know action, does not know legal issue, and is also unskilled in the seven kinds of settlements; who, moreover, is impassioned, corrupted, and deluded by lust and so on; who goes astray out of fear, goes astray out of delusion; who, moreover, goes astray out of desire and ill will due to being impassioned and corrupted; who, being unable to make another understand, is not skilled in persuasion; who, being unable to demonstrate what is a cause and what is not a cause, is also unskilled in clarification; who, having obtained a following similar to himself, has gained a faction; who, being external to shame, is shameless; who, being endowed with dark deeds, is of dark deeds; who, due to the absence of regard for the Dhamma and for individuals, is disrespectful—such a monk is indeed called 'one who is to be rejected.' He is not to be accepted, not to be regarded; he is not to be appointed and established in a position of authority, lordship, or seniority. This is the meaning. The method of construction for the verses of the bright faction should also be understood in the way that has been stated.

စူဠသင်္ဂါမဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Cūḷasaṅgāma is concluded.

မဟာသင်္ဂါမော

The Mahāsaṅgāma

ဝေါဟရန္တေန ဇာနိတဗ္ဗာဒိဝဏ္ဏနာ

Commentary on what is to be known by one engaged in a legal proceeding, and so forth.

၃၆၈-၃၇၄. မဟာသင်္ဂါမေ [Pg.210] – ဝတ္ထုတော ဝါ ဝတ္ထုံ သင်္ကမတီတိ ‘‘ပဌမပါရာဇိကဝတ္ထု မယာ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’တိ ဝတွာ ပုန ပုစ္ဆိယမာနော နိဃံသိယမာနော ‘‘န မယာ ပဌမပါရာဇိကဿ ဝတ္ထု ဒိဋ္ဌံ, န သုတံ; ဒုတိယပါရာဇိကဿ ဝတ္ထု ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’တိ ဝဒတိ. ဧတေနေဝ နယေန သေသဝတ္ထုသင်္ကမနံ, ဝိပတ္တိတော ဝိပတ္တိသင်္ကမနံ အာပတ္တိတော အာပတ္တိသင်္ကမနဉ္စ ဝေဒိတဗ္ဗံ. ယော ပန ‘‘နေဝ မယာ ဒိဋ္ဌံ, န သုတ’’န္တိ ဝတွာ ပစ္ဆာ ‘‘မယာပေတံ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’တိ ဝဒတိ, ‘‘ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’တိ ဝတွာ ပစ္ဆာ ‘‘န ဒိဋ္ဌံ ဝါ န သုတံ ဝါ’’တိ ဝဒတိ, အယံ အဝဇာနိတွာ ပဋိဇာနာတိ, ပဋိဇာနိတွာ အဝဇာနာတီတိ ဝေဒိတဗ္ဗော. ဧသေဝ အညေနညံ ပဋိစရတိ နာမ.

368-374. In the Mahāsaṅgāma, the decision should be understood thus. 'He shifts from one basis to another basis' means this: having said, 'I have seen or heard the basis of the first pārājika offense,' when questioned again and pressed, he says, 'I have not seen the basis of the first pārājika, nor heard it; I have seen or heard the basis of the second pārājika.' In this same way, shifting to other bases, shifting from one failure to another failure, and shifting from one offense to another offense should be understood. Furthermore, one who, having said, 'I have neither seen nor heard,' later says, 'I too have seen or heard this,' or who, having said, 'I have seen or heard,' later says, 'I have not seen nor heard,' this one should be known as 'one who acknowledges after denying, and one who denies after acknowledging.' This very one is called 'one who conceals one thing with another.'

၃၇၅. ဝဏ္ဏာဝဏ္ဏောတိ နီလာဒိဝဏ္ဏာဝဏ္ဏဝသေန သုက္ကဝိဿဋ္ဌိသိက္ခာပဒံ ဝုတ္တံ. ဝစနမနုပ္ပဒါနန္တိ သဉ္စရိတ္တံ ဝုတ္တံ. ကာယသံသဂ္ဂါဒိတ္တယံ သရူပေနေဝ ဝုတ္တံ. ဣတိ ဣမာနိ ပဉ္စ မေထုနဓမ္မဿ ပုဗ္ဗဘာဂေါ ပုဗ္ဗပယောဂေါတိ ဝေဒိတဗ္ဗာနိ.

375. By 'of various colors,' the training rule on the emission of semen is stated by way of various colors such as blue, etc. By 'giving a message word by word,' the training rule on acting as a go-between is stated. The triad beginning with bodily contact is stated in its own form. Thus, these five should be known as the preliminary part and the preliminary effort for the pārājika offense of sexual intercourse.

၃၇၆. စတ္တာရိ အပလောကနကမ္မာနီတိ အဓမ္မေနဝဂ္ဂါဒီနိ. သေသေသုပိ ဧသေဝ နယော. ဣတိ စတ္တာရိ စတုက္ကာနိ သောဠသ ဟောန္တိ.

376. 'The four formal acts of proclamation' are those acts beginning with 'unrighteously, as a faction.' The same method applies to the remaining cases as well. Thus, the four tetrads become sixteen acts.

အဂတိအဂန္တဗ္ဗဝဏ္ဏနာ

Commentary on the Improper Courses Not to Be Gone To

၃၇၉. ဗဟုဇနအဟိတာယ ပဋိပန္နော ဟောတီတိ ဝိနယဓရေန ဟိ ဧဝံ ဆန္ဒာဒိဂတိယာ အဓိကရဏေ ဝိနိစ္ဆိတေ တသ္မိံ ဝိဟာရေ သံဃော ဒွိဓာ ဘိဇ္ဇတိ. ဩဝါဒူပဇီဝိနိယော ဘိက္ခုနိယောပိ ဒွေ ဘာဂါ ဟောန္တိ. ဥပါသကာပိ ဥပါသိကာယောပိ ဒါရကာပိ ဒါရိကာယောပိ တေသံ အာရက္ခဒေဝတာပိ တထေဝ ဒွိဓာ ဘိဇ္ဇန္တိ. တတော ဘုမ္မဒေဝတာ အာဒိံ ကတွာ ယာဝ အကနိဋ္ဌဗြဟ္မာနော ဒွိဓာဝ ဟောန္တိ. တေန ဝုတ္တံ – ‘‘ဗဟုဇနအဟိတာယ ပဋိပန္နော ဟောတိ…ပေ… ဒုက္ခာယ ဒေဝမနုဿာန’’န္တိ.

379. Regarding 'He is practicing for the harm of many people': when a legal issue is decided by a Vinaya expert in such a manner, following the improper courses of desire and so forth, the Saṅgha in that monastery splits into two. The nuns who live by their instruction also become two groups. The male and female lay followers, the boys and girls, and even their guardian deities likewise split into two. Because of that, beginning with the earth-deities up to the Akaniṭṭha Brahmās, they also become divided into two. Therefore it was said: 'He is practicing for the harm of many people... for the suffering of devas and humans.'

၃၈၂. ဝိသမနိဿိတောတိ [Pg.211] ဝိသမာနိ ကာယကမ္မာဒီနိ နိဿိတော. ဂဟနနိဿိတောတိ မိစ္ဆာဒိဋ္ဌိအန္တဂ္ဂါဟိကဒိဋ္ဌိသင်္ခါတံ ဂဟနံ နိဿိတော. ဗလဝနိဿိတောတိ ဗလဝန္တေ အဘိညာတေ ဘိက္ခူ နိဿိတော.

382. 'One who relies on the uneven' means: one who relies on uneven bodily actions and so forth. 'One who relies on the thicket' means: one who relies on the thicket called wrong view and extremist view. 'One who relies on the powerful' means: one who relies on powerful, renowned monks.

၃၉၃. တဿ အဝဇာနန္တောတိ တဿ ဝစနံ အဝဇာနန္တော. ဥပယောဂတ္ထေ ဝါ သာမိဝစနံ, တံ အဝဇာနန္တောတိ အတ္ထော.

393. 'Disdaining him' means disdaining his words. Or, the genitive word is used in the sense of the accusative; the meaning is 'disdaining him.'

၃၉၄. ယံ အတ္ထာယာတိ ယဒတ္ထာယ. တံ အတ္ထန္တိ သော အတ္ထော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

394. 'Yaṃ atthāya' means 'for which purpose.' 'Taṃ atthaṃ' means 'that purpose.' The rest is clear everywhere.

မဟာသင်္ဂါမဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Mahāsaṅgāma is concluded.

ကထိနဘေဒံ

The Dissolution of the Kathina

ကထိနအတ္ထတာဒိဝဏ္ဏနာ

Commentary on the Spreading of the Kathina and so forth

၄၀၃. ကထိနေ [Pg.212] – အဋ္ဌ မာတိကာတိ ခန္ဓကေ ဝုတ္တာ ပက္ကမနန္တိကာဒိကာ အဋ္ဌ. ပလိဗောဓာနိသံသာပိ ပုဗ္ဗေ ဝုတ္တာ ဧဝ.

403. Regarding the Kathina: the eight matrices are the eight, beginning with the pakkamanantikā, that were stated in the Khandhaka. The impediments and benefits have also been stated previously.

၄၀၄. ပယောဂဿာတိ စီဝရဓောဝနာဒိနော သတ္တဝိဓဿ ပုဗ္ဗကရဏဿတ္ထာယ ယော ဥဒကာဟရဏာဒိကော ပယောဂေါ ကယိရတိ, တဿ ပယောဂဿ. ကတမေ ဓမ္မာ အနန္တရပစ္စယေန ပစ္စယောတိ အနာဂတဝသေန အနန္တရာ ဟုတွာ ကတမေ ဓမ္မာ ပစ္စယာ ဟောန္တီတိ အတ္ထော. သမနန္တရပစ္စယေနာတိ သုဋ္ဌု အနန္တရပစ္စယေန, အနန္တရပစ္စယမေဝ အာသန္နတရံ ကတွာ ပုစ္ဆတိ. နိဿယပစ္စယေနာတိ ဥပ္ပဇ္ဇမာနဿ ပယောဂဿ နိဿယံ အာဓာရဘာဝံ ဥပဂတာ ဝိယ ဟုတွာ ကတမေ ဓမ္မာ ပစ္စယာ ဟောန္တီတိ အတ္ထော. ဥပနိဿယပစ္စယေနာတိ ဥပေတေန နိဿယပစ္စယေန; နိဿယပစ္စယမေဝ ဥပဂတတရံ ကတွာ ပုစ္ဆတိ. ပုရေဇာတပစ္စယေနာတိ ဣမိနာ ပဌမံ ဥပ္ပန္နဿ ပစ္စယဘာဝံ ပုစ္ဆတိ. ပစ္ဆာဇာတပစ္စယေနာတိ ဣမိနာ ပစ္ဆာ ဥပ္ပဇ္ဇနကဿ ပစ္စယဘာဝံ ပုစ္ဆတိ. သဟဇာတပစ္စယေနာတိ ဣမိနာ အပုဗ္ဗံ အစရိမံ ဥပ္ပဇ္ဇမာနာနံ ပစ္စယဘာဝံ ပုစ္ဆတိ. ပုဗ္ဗကရဏဿာတိ ဓောဝနာဒိနော ပုဗ္ဗကရဏဿ. ပစ္စုဒ္ဓါရဿာတိ ပုရာဏသံဃာဋိအာဒီနံ ပစ္စုဒ္ဓရဏဿ. အဓိဋ္ဌာနဿာတိ ကထိနစီဝရာဓိဋ္ဌာနဿ. အတ္ထာရဿာတိ ကထိနတ္ထာရဿ. မာတိကာနဉ္စ ပလိဗောဓာနဉ္စာတိ အဋ္ဌန္နံ မာတိကာနံ ဒွိန္နဉ္စ ပလိဗောဓာနံ. ဝတ္ထုဿာတိ သံဃာဋိအာဒိနော ကထိနဝတ္ထုဿ; သေသံ ဝုတ္တနယမေဝ.

404. As for payogassa, it means: for that effort, such as the fetching of water, which is undertaken for the sake of the sevenfold preliminary work, such as the washing of the robe-cloth. 'Which phenomena are conditions by way of the proximity condition?'—the meaning is: which phenomena, having become proximate in terms of the future, are conditions? 'By way of the immediate contiguity condition' means: thoroughly by the proximity condition; it asks by making the proximity condition even closer. 'By way of the dependence condition'—the meaning is: which phenomena are conditions by being, as it were, a foundation, having approached the state of being a support for the arising effort? 'By way of the decisive support condition' means: with an approached dependence condition; it asks by making the dependence condition even more approached. By 'by way of the prenascent condition,' it asks about the conditionality of what has arisen first. By 'by way of the postnascent condition,' it asks about the conditionality of what is to arise later. By 'by way of the conascent condition,' it asks about the conditionality of things arising neither before nor after. As for pubbakaraṇassa, it means: for the preliminary work of washing and so on. As for paccuddhārassa, it means: for the removal of the old outer robe and so on. As for adhiṭṭhānassa, it means: for the determination of the Kathina robe. As for atthārassa, it means: for the spreading of the Kathina. As for mātikānañca palibodhānañca, it means: of the eight matrices and of the two impediments. As for vatthussa, it means: of the Kathina material, such as the outer robe; the rest is in the same way as has been stated.

ဧဝံ ယဉ္စ လဗ္ဘတိ ယဉ္စ န လဗ္ဘတိ, သဗ္ဗံ ပုစ္ဆိတွာ ဣဒါနိ ယံ ယဿ လဗ္ဘတိ, တဒေဝ ဒဿေန္တော ပုဗ္ဗကရဏံ ပယောဂဿာတိအာဒိနာ နယေန ဝိဿဇ္ဇနမာဟ. တဿတ္ထော – ယံ ဝုတ္တံ ‘‘ပယောဂဿ ကတမေ ဓမ္မာ’’တိအာဒိ, တတ္ထ ဝုစ္စတေ, ပုဗ္ဗကရဏံ ပယောဂဿ အနန္တရပစ္စယေန ပစ္စယော, သမနန္တရနိဿယဥပနိဿယပစ္စယေန ပစ္စယော. ပယောဂဿ ဟိ သတ္တဝိဓမ္ပိ ပုဗ္ဗကရဏံ ယသ္မာ တေန ပယောဂေန နိပ္ဖာဒေတဗ္ဗဿ ပုဗ္ဗကရဏဿတ္ထာယ သော ပယောဂေါ ကယိရတိ, တသ္မာ ဣမေဟိ စတူဟိ ပစ္စယေဟိ ပစ္စယော ဟောတိ. ပုရေဇာတပစ္စယေ ပနေသ ဥဒ္ဒိဋ္ဌဓမ္မေသု ဧကဓမ္မမ္ပိ န [Pg.213] လဘတိ, အညဒတ္ထု ပုဗ္ဗကရဏဿ သယံ ပုရေဇာတပစ္စယော ဟောတိ, ပယောဂေ သတိ ပုဗ္ဗကရဏဿ နိပ္ဖဇ္ဇနတော. တေန ဝုတ္တံ – ‘‘ပယောဂေါ ပုဗ္ဗကရဏဿ ပုရေဇာတပစ္စယေန ပစ္စယော’’တိ. ပစ္ဆာဇာတပစ္စယံ ပန လဘတိ, တေန ဝုတ္တံ – ‘‘ပုဗ္ဗကရဏံ ပယောဂဿ ပစ္ဆာဇာတပစ္စယေန ပစ္စယော’’တိ. ပစ္ဆာ ဥပ္ပဇ္ဇနကဿ ဟိ ပုဗ္ဗကရဏဿ အတ္ထာယ သော ပယောဂေါ ကယိရတိ. သဟဇာတပစ္စယံ ပန မာတိကာပလိဗောဓာနိသံသသင်္ခါတေ ပန္နရသ ဓမ္မေ ဌပေတွာ အညော ပယောဂါဒီသု ဧကောပိ ဓမ္မော န လဘတိ, တေ ဧဝ ဟိ ပန္နရသ ဓမ္မာ သဟ ကထိနတ္ထာရေန ဧကတော နိပ္ဖဇ္ဇန္တီတိ အညမညံ သဟဇာတပစ္စယာ ဟောန္တိ. တေန ဝုတ္တံ – ‘‘ပန္နရသ ဓမ္မာ သဟဇာတပစ္စယေန ပစ္စယော’’တိ. ဧတေနုပါယေန သဗ္ဗပဒဝိဿဇ္ဇနာနိ ဝေဒိတဗ္ဗာနိ.

Thus, having asked about everything—both what is obtainable and what is not—the venerable Upāli now, showing just that which is obtainable for which, stated the answer by the method beginning, 'The preliminary work is for the effort...' and so on. The meaning of that is: regarding what was said, 'Which phenomena are for the effort?' and so on, the answer is stated there. The preliminary work is a condition for the effort by way of the proximity condition; it is a condition by way of the immediate contiguity, dependence, and decisive support conditions. Indeed, regarding the effort, since that effort is undertaken for the sake of the sevenfold preliminary work which is to be accomplished by that very effort, it is therefore a condition by way of these four conditions. But in the case of the prenascent condition, this effort does not obtain even one phenomenon among the phenomena pointed out. On the contrary, it is itself a prenascent condition for the preliminary work, because the preliminary work is accomplished only when the effort exists. Therefore it was said by the venerable elder Upāli: 'The effort is a condition for the preliminary work by way of the prenascent condition.' But it does obtain the postnascent condition. Therefore it was said: 'The preliminary work is a condition for the effort by way of the postnascent condition.' For that effort is undertaken for the sake of the preliminary work that is to arise later. As for the conascent condition, setting aside the fifteen phenomena reckoned as the matrices, impediments, and benefits, no other single phenomenon among the effort, etc., obtains it. Indeed, those very fifteen phenomena arise together at the same time with the spreading of the Kathina, and thus they are conditions for one another by way of conascence. Therefore it was said: 'The fifteen phenomena are a condition by way of the conascent condition.' By this method, all the explanations of the terms should be understood.

ပုဗ္ဗကရဏနိဒါနာဒိဝိဘာဂဝဏ္ဏနာ

The Commentary on the Division of Preliminary Actions, their Origins, and so forth.

၄၀၅. ပုဗ္ဗကရဏံ ကိံနိဒါနန္တိအာဒိပုစ္ဆာဝိဿဇ္ဇနံ ဥတ္တာနမေဝ.

405. The answer to the question, 'What is the origin of the preliminary action?' and so forth, is self-evident.

၄၀၆-၇. ‘‘ပယောဂေါ ကိံနိဒါနော’’တိအာဒီသု ပုစ္ဆာဒွယဝိဿဇ္ဇနေသု ဟေတုနိဒါနော ပစ္စယနိဒါနောတိ ဧတ္ထ ဆ စီဝရာနိ ဟေတု စေဝ ပစ္စယော စာတိ ဝေဒိတဗ္ဗာနိ. ပုဗ္ဗပယောဂါဒီနဉှိ သဗ္ဗေသံ တာနိယေဝ ဟေတု, တာနိ ပစ္စယော. န ဟိ ဆဗ္ဗိဓေ စီဝရေ အသတိ ပယောဂေါ အတ္ထိ, န ပုဗ္ဗကရဏာဒီနိ, တသ္မာ ‘‘ပယောဂေါ ဟေတုနိဒါနော’’တိအာဒိ ဝုတ္တံ.

In the answers to the pair of questions, such as 'What is the origin of the application?' and so forth, in the text 'cause-originated' and 'condition-originated,' here the six robes should be understood as both cause and condition. For indeed, of all preliminary applications and the like, these very robes are the cause, and they are the condition. Because when the six kinds of robes are absent, there is no application, and there are no preliminary actions and the like. Therefore, it was said, 'The application is cause-originated,' and so forth.

၄၀၈. သင်္ဂဟဝါရေ – ဝစီဘေဒေနာတိ ‘‘ဣမာယ သံဃာဋိယာ, ဣမိနာ ဥတ္တရာသင်္ဂေန, ဣမိနာ အန္တရဝါသကေန ကထိနံ အတ္ထရာမီ’’တိ ဧတေန ဝစီဘေဒေန. ကတိမူလာဒိပုစ္ဆာဝိဿဇ္ဇနေ – ကိရိယာ မဇ္ဈေတိ ပစ္စုဒ္ဓါရော စေဝ အဓိဋ္ဌာနဉ္စ.

408. In the section on inclusion—'by this distinction of speech' means: by this distinction of speech, namely, 'With this double-layered robe, with this upper robe, with this inner robe, I spread the Kathina.' In the answer to the questions beginning with 'How many roots?'—'the action in the middle' means: the action in the middle is both the revocation and the determination.

၄၁၁. ဝတ္ထုဝိပန္နံ ဟောတီတိ အကပ္ပိယဒုဿံ ဟောတိ. ကာလဝိပန္နံ နာမ အဇ္ဇ ဒါယကေဟိ ဒိန္နံ သွေ သံဃော ကထိနတ္ထာရကဿ ဒေတိ. ကရဏဝိပန္နံ နာမ တဒဟေဝ ဆိန္ဒိတွာ အကတံ.

411. 'It is defective in regard to the material' means: it is unsuitable cloth. 'Defective in regard to time' means: what is given by donors today, the Saṅgha gives tomorrow to the one who is to spread the Kathina. 'Defective in regard to making' means: having been cut on that very day, it is not made.

ကထိနာဒိဇာနိတဗ္ဗဝိဘာဂဝဏ္ဏနာ

The Commentary on the Division of What Should Be Known Regarding the Kathina, and so forth.

၄၁၂. ကထိနံ [Pg.214] ဇာနိတဗ္ဗန္တိအာဒိပုစ္ဆာယ ဝိဿဇ္ဇနေ – တေသညေဝ ဓမ္မာနန္တိ ယေသု ရူပါဒိဓမ္မေသု သတိ ကထိနံ နာမ ဟောတိ, တေသံ သမောဓာနံ မိဿီဘာဝေါ. နာမံ နာမကမ္မန္တိအာဒိနာ ပန ‘‘ကထိန’’န္တိ ဣဒံ ဗဟူသု ဓမ္မေသု နာမမတ္တံ, န ပရမတ္ထတော ဧကော ဓမ္မော အတ္ထီတိ ဒဿေတိ.

412. In the answer to the question beginning, 'How is the Kathina to be known?'—'of those very phenomena' means: the combination, the state of being mixed, of those very phenomena, such as form and so forth, in the presence of which the name 'Kathina' comes to be. But by the phrase beginning, 'Name, the act of naming,' it shows that this word 'Kathina' is merely a designation among many phenomena, and that in an ultimate sense, there is not one single phenomenon.

စတုဝီသတိယာ အာကာရေဟီတိ ‘‘န ဥလ္လိခိတမတ္တေနာ’’တိအာဒီဟိ ပုဗ္ဗေ ဝုတ္တကာရဏေဟိ. သတ္တရသဟိ အာကာရေဟီတိ ‘‘အဟတေန အတ္ထတံ ဟောတိ ကထိန’’န္တိအာဒီဟိ ပုဗ္ဗေ ဝုတ္တကာရဏေဟိ. နိမိတ္တကမ္မာဒီသု ယံ ဝတ္တဗ္ဗံ သဗ္ဗံ ကထိနက္ခန္ဓကဝဏ္ဏနာယံ ဝုတ္တံ.

'By twenty-four modes' means: by the twenty-four reasons previously stated, beginning with 'not merely by scratching.' 'By seventeen modes' means: by the seventeen reasons previously stated, beginning with 'the Kathina is spread with new cloth.' Whatever should be said regarding signs, actions, and so forth, all of that has been stated by me in the Commentary on the Kathina Section.

၄၁၆. ဧကုပ္ပာဒါ ဧကနိရောဓာတိ ဥပ္ပဇ္ဇမာနာပိ ဧကတော ဥပ္ပဇ္ဇန္တိ, နိရုဇ္ဈမာနာပိ ဧကတော နိရုဇ္ဈန္တိ. ဧကုပ္ပာဒါ နာနာနိရောဓာတိ ဥပ္ပဇ္ဇမာနာ ဧကတော ဥပ္ပဇ္ဇန္တိ, နိရုဇ္ဈမာနာ နာနာ နိရုဇ္ဈန္တိ. ကိံ ဝုတ္တံ ဟောတိ? သဗ္ဗေပိ အတ္ထာရေန သဒ္ဓိံ ဧကတော ဥပ္ပဇ္ဇန္တိ, အတ္ထာရေ ဟိ သတိ ဥဒ္ဓါရော နာမ. နိရုဇ္ဈမာနာ ပနေတ္ထ ပုရိမာ ဒွေ အတ္ထာရေန သဒ္ဓိံ ဧကတော နိရုဇ္ဈန္တိ, ဥဒ္ဓါရဘာဝံ ပါပုဏန္တိ. အတ္ထာရဿ ဟိ နိရောဓော ဧတေသဉ္စ ဥဒ္ဓါရဘာဝေါ ဧကက္ခဏေ ဟောတိ, ဣတရေ နာနာ နိရုဇ္ဈန္တိ. တေသု ဥဒ္ဓါရဘာဝံ ပတ္တေသုပိ အတ္ထာရော တိဋ္ဌတိယေဝ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

416. `Of single arising, of single cessation` means: when arising, they arise together; when ceasing, they cease together. `Of single arising, of various cessations` means: when arising, they arise together; when ceasing, they cease separately. What is meant by this? All removals arise together with the spreading, for indeed, when the spreading exists, there is what is called a removal. But when ceasing, among these, the first two cease together with the spreading; they reach the state of having been removed. Indeed, the cessation of the spreading and their state of having been removed occur in a single moment. The others cease separately. Even when those have reached the state of having been removed, the spreading still remains. The rest is self-evident everywhere.

သမန္တပါသာဒိကာယ ဝိနယသံဝဏ္ဏနာယ

In the Samantapāsādikā, the Commentary on the Vinaya,

ကထိနဘေဒဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Divisions of the Kathina is finished.

ပညတ္တိဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Paññatti Section is finished.

ဥပါလိပဉ္စကံ

The Upāli Pentad

အနိဿိတဝဂ္ဂဝဏ္ဏနာ

Commentary on the Chapter on the Unattached

၄၁၇. ဥပါလိပဉှေသု [Pg.215] ကတိဟိ နု ခေါ ဘန္တေတိ ပုစ္ဆာယ အယံ သမ္ဗန္ဓော. ထေရော ကိရ ရဟောဂတော သဗ္ဗာနိ ဣမာနိ ပဉ္စကာနိ အာဝဇ္ဇေတွာ ‘‘ဘဂဝန္တံ ဒါနိ ပုစ္ဆိတွာ ဣမေသံ နိဿာယ ဝသနကာဒီနံ အတ္ထာယ တန္တိံ ဌပေဿာမီ’’တိ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘ကတိဟိ နု ခေါ ဘန္တေ’’တိအာဒိနာ နယေန ပဉှေ ပုစ္ဆိ. တေသံ ဝိဿဇ္ဇနေ ဥပေါသထံ န ဇာနာတီတိ နဝဝိဓံ ဥပေါသထံ န ဇာနာတိ. ဥပေါသထကမ္မံ န ဇာနာတီတိ အဓမ္မေနဝဂ္ဂါဒိဘေဒံ စတုဗ္ဗိဓံ ဥပေါသထကမ္မံ န ဇာနာတိ. ပါတိမောက္ခံ န ဇာနာတီတိ ဒွေ မာတိကာ န ဇာနာတိ. ပါတိမောက္ခုဒ္ဒေသံ န ဇာနာတီတိ ဘိက္ခူနံ ပဉ္စဝိဓံ ဘိက္ခုနီနံ စတုဗ္ဗိဓန္တိ နဝဝိဓံ ပါတိမောက္ခုဒ္ဒေသံ န ဇာနာတိ.

417. In the Upāli Pentads, this is the connection to the question beginning, 'Venerable sir, by how many...?' It is said that the Elder, having gone to a secluded place and reflected upon all these pentads, thought, 'Having now asked the Blessed One, I will establish the textual lineage for the benefit of those who dwell in dependence on these, and so on.' Having approached the Blessed One, he asked the questions by the method beginning, 'Venerable sir, by how many...?' In the answer to those questions, 'does not know the Uposatha' means one does not know the ninefold Uposatha. 'Does not know the Uposatha act' means one does not know the fourfold Uposatha act, which is differentiated as that done unlawfully by an incomplete group, and so on. 'Does not know the Pātimokkha' means one does not know the two matrices. 'Does not know the recitation of the Pātimokkha' means one does not know the ninefold recitation of the Pātimokkha: the fivefold for bhikkhus and the fourfold for bhikkhunīs.

ပဝါရဏံ န ဇာနာတီတိ နဝဝိဓံ ပဝါရဏံ န ဇာနာတိ. ပဝါရဏာကမ္မံ န ဇာနာတီတိ အဓမ္မေနဝဂ္ဂါဒိဘေဒံ စတုဗ္ဗိဓံ ပဝါရဏာကမ္မံ န ဇာနာတိ.

'Does not know the Pavāraṇā' means one does not know the ninefold Pavāraṇā. 'Does not know the Pavāraṇā act' means one does not know the fourfold Pavāraṇā act, which is differentiated as that done unlawfully by an incomplete group, and so on.

အာပတ္တာနာပတ္တိံ န ဇာနာတီတိ တသ္မိံ တသ္မိံ သိက္ခာပဒေ နိဒ္ဒိဋ္ဌံ အာပတ္တိဉ္စ အနာပတ္တိဉ္စ န ဇာနာတိ.

'Does not know offense and non-offense' means one does not know the offense and the non-offense that is pointed out in each and every training rule.

အာပန္နော ကမ္မကတောတိ အာပတ္တိံ အာပန္နော တပ္ပစ္စယာဝ သံဃေန ကမ္မံ ကတံ ဟောတိ.

'One who has fallen [into an offense] and has had an act performed [against him]' means that having fallen into an offense, an act has been performed against him by the Sangha precisely on account of that.

နပ္ပဋိပ္ပဿမ္ဘနဝဂ္ဂဝဏ္ဏနာ

Commentary on the Chapter on Not Revoking

၄၂၀. ကမ္မံ နပ္ပဋိပ္ပဿမ္ဘေတဗ္ဗန္တိ အယံ ယသ္မာ အနုလောမဝတ္တေ န ဝတ္တတိ, တသ္မာ နာဿ ကမ္မံ ပဋိပ္ပဿမ္ဘေတဗ္ဗံ; သရဇ္ဇုကောဝ ဝိဿဇ္ဇေတဗ္ဗောတိ အတ္ထော.

420. 'The act should not be revoked' means: because this monk does not conduct himself in accordance with the proper conduct, therefore the act against him should not be revoked. The meaning is that he should be released only while still with the rope.

၄၂၁. သစေ ဥပါလိ သံဃော သမဂ္ဂကရဏီယာနိ ကမ္မာနိ ကရောတီတိ သစေ သမဂ္ဂေဟိ ကရဏီယာနိ ဥပေါသထာဒီနိ ကမ္မာနိ ကရောတိ, ဥပေါသထပဝါရဏာဒီသု ဟိ ဌိတာသု ဥပတ္ထမ္ဘော န ဒါတဗ္ဗော. သစေ ဟိ သံဃော အစ္စယံ ဒေသာပေတွာ သံဃသာမဂ္ဂိံ ကရောတိ, တိဏဝတ္ထာရကသမထံ ဝါ ကတွာ ဥပေါသထပဝါရဏံ ကရောတိ, ဧဝရူပံ သမဂ္ဂကရဏီယံ နာမ ကမ္မံ ဟောတိ. တတြ စေတိ သစေ တာဒိသေ ကမ္မေ ဘိက္ခုနော နက္ခမတိ, ဒိဋ္ဌာဝိကမ္မမ္ပိ [Pg.216] ကတွာ တထာရူပါ သာမဂ္ဂီ ဥပေတဗ္ဗာ, ဧဝံ ဝိလောမဂ္ဂါဟော န ဂဏှိတဗ္ဗော. ယတြ ပန ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ သတ္ထု သာသနံ ဒီပေန္တိ, တတ္ထ ဒိဋ္ဌာဝိကမ္မံ န ဝဋ္ဋတိ, ပဋိဗာဟိတွာ ပက္ကမိတဗ္ဗံ.

421. 'If, Upāli, the Sangha performs acts that should be done in concord' means: if it performs acts such as the Uposatha that should be done by those in concord, for when the Uposatha, Pavāraṇā, and so on are established, support [for schism] should not be given. For if the Sangha, having caused the transgression to be confessed, creates Sangha concord, or having performed the settlement by covering with grass, performs the Uposatha and Pavāraṇā, such an act is called 'one that should be done in concord.' And in that case, if in such an act it is not agreeable to a bhikkhu, even having performed the act of making one's view known, such concord should be approached; thus, a contrary stance should not be taken. But where they explain the Teacher's Dispensation as being contrary to the Dhamma and contrary to the Vinaya, there it is not proper to perform the act of making one's view known; having obstructed [the act], one should depart.

ဥဿိတမန္တီ စာတိ လောဘဒေါသမောဟမာနုဿန္နံ ဝါစံ ဘာသိတာ ကဏှဝါစော အနတ္ထကဒီပနော. နိဿိတဇပ္ပီတိ အတ္တနော ဓမ္မတာယ ဥဿဒယုတ္တံ ဘာသိတုံ န သက္ကောတိ; အထ ခေါ ‘‘မယာ သဒ္ဓိံ ရာဇာ ဧဝံ ကထေသိ, အသုကမဟာမတ္တော ဧဝံ ကထေသိ, အသုကော နာမ မယှံ အာစရိယော ဝါ ဥပဇ္ဈာယော ဝါ တေပိဋကော မယာ သဒ္ဓိံ ဧဝံ ကထေသီ’’တိ ဧဝံ အညံ နိဿာယ ဇပ္ပတိ. န စ ဘာသာနုသန္ဓိကုသလောတိ ကထာနုသန္ဓိဝစနေ စ ဝိနိစ္ဆယာနုသန္ဓိဝစနေ စ အကုသလော ဟောတိ. န ယထာဓမ္မေ ယထာဝိနယေတိ န ဘူတေန ဝတ္ထုနာ အာပတ္တိံ သာရေတွာ စောဒေတာ ဟောတိ.

'And one who has an uplifted thought' means one who speaks words abounding in greed, hatred, delusion, and conceit; one of dark speech; one who explains what is not beneficial. 'One who mutters dependently' means that by his own nature, he is not able to speak words connected with arrogance; but rather, he mutters depending on another, saying, 'The king spoke with me thus; such-and-such a great minister spoke with me thus; such-and-such a great elder, a master of the Tipiṭaka, who is my teacher or preceptor, spoke with me thus.' 'And not skilled in the connection of speech' means he is unskilled in speech that connects a discussion and in speech that connects a legal decision. 'Not according to the Dhamma, according to the Vinaya' means he is not one who accuses by reminding one of an offense with a factual basis.

ဥဿာဒေတာ ဟောတီတိ ‘‘အမှာကံ အာစရိယော မဟာတေပိဋကော ပရမဓမ္မကထိကော’’တိအာဒိနာ နယေန ဧကစ္စံ ဥဿာဒေတိ. ဒုတိယပဒေ ‘‘အာပတ္တိံ ကိံ သော န ဇာနာတီ’’တိအာဒိနာ ဧကစ္စံ အပသာဒေတိ. အဓမ္မံ ဂဏှာတီတိ အနိယျာနိကပက္ခံ ဂဏှာတိ. ဓမ္မံ ပဋိဗာဟတီတိ နိယျာနိကပက္ခံ ပဋိဗာဟတိ. သမ္ဖဉ္စ ဗဟုံ ဘာသတီတိ ဗဟုံ နိရတ္ထကကထံ ကထေတိ.

'Is one who raises up' means he raises up a certain person by the method beginning, 'Our teacher is a great master of the Tipiṭaka, a supreme Dhamma speaker.' In the second word, he puts down a certain person by the method beginning, 'What, does that person not know the offense?' 'Grasps the non-Dhamma' means he grasps the side that is not emancipating. 'Obstructs the Dhamma' means he obstructs the side that is emancipating. 'And speaks much pointless chatter' means he speaks much useless talk.

ပသယှ ပဝတ္တာ ဟောတီတိ အနဇ္ဈိဋ္ဌော ဘာရေ အနာရောပိတေ ကေဝလံ မာနံ နိဿာယ အဇ္ဈောတ္ထရိတွာ အနဓိကာရေ ကထေတာ ဟောတိ. အနောကာသကမ္မံ ကာရေတွာတိ ဩကာသကမ္မံ အကာရေတွာ ပဝတ္တာ ဟောတိ. န ယထာဒိဋ္ဌိယာ ဗျာကတာ ဟောတီတိ ယဿ အတ္တနော ဒိဋ္ဌိ တံ ပုရက္ခတွာ န ဗျာကတာ; လဒ္ဓိံ နိက္ခိပိတွာ အယထာဘုစ္စံ အဓမ္မာဒီသု ဓမ္မာဒိလဒ္ဓိကော ဟုတွာ ကထေတာ ဟောတီတိ အတ္ထော.

'Is one who proceeds forcefully' means that, not having been requested, the burden not having been placed upon him, relying only on conceit, having dominated, he is one who speaks in a matter that is not his authority. 'Having caused an act without permission to be done' means he proceeds without having caused the act of asking for permission to be done. 'Is not one who explains according to his view' means he does not explain by putting forward that which is his own view; having set aside his tenet, not in accordance with reality, he becomes one who holds the tenet that non-Dhamma, etc., is Dhamma, etc., and so he speaks. This is the meaning.

ဝေါဟာရဝဂ္ဂဝဏ္ဏနာ

Commentary on the Chapter on Legal Procedures

၄၂၄. အာပတ္တိယာ ပယောဂံ န ဇာနာတီတိ ‘‘အယံ အာပတ္တိ ကာယပ္ပယောဂါ, အယံ ဝစီပယောဂါ’’တိ န ဇာနာတိ. အာပတ္တိယာ ဝူပသမံ န ဇာနာတီတိ ‘‘အယံ အာပတ္တိ ဒေသနာယ ဝူပသမတိ, အယံ ဝုဋ္ဌာနေန, အယံ နေဝ ဒေသနာယ န ဝုဋ္ဌာနေနာ’’တိ န ဇာနာတိ. အာပတ္တိယာ န ဝိနိစ္ဆယကုသလော [Pg.217] ဟောတီတိ ‘‘ဣမသ္မိံ ဝတ္ထုသ္မိံ အယံ အာပတ္တီ’’တိ န ဇာနာတိ, ဒေါသာနုရူပံ အာပတ္တိံ ဥဒ္ဓရိတွာ ပတိဋ္ဌာပေတုံ န သက္ကောတိ.

424. 'Does not know the effort for an offense' means he does not know: 'This offense has bodily effort; this has verbal effort.' 'Does not know the settlement of an offense' means he does not know: 'This offense is settled by confession; this by rehabilitation; this is settled neither by confession nor by rehabilitation.' 'Is not skilled in the determination of an offense' means he does not know: 'In this case, this is the offense,' and he is unable to point out and establish the offense that is appropriate to the fault.

အဓိကရဏသမုဋ္ဌာနံ န ဇာနာတီတိ ‘‘ဣဒံ အဓိကရဏံ အဋ္ဌာရသ ဘေဒကရဝတ္ထူနိ နိဿာယ သမုဋ္ဌာတိ, ဣဒံ စတဿော ဝိပတ္တိယော, ဣဒံ ပဉ္စ ဝါ သတ္တ ဝါ အာပတ္တိက္ခန္ဓေ, ဣဒံ စတ္တာရိ သံဃကိစ္စာနိ နိဿာယ သမုဋ္ဌာတီ’’တိ န ဇာနာတိ. ပယောဂံ န ဇာနာတီတိ ‘‘ဣဒံ အဓိကရဏံ ဒွါဒသမူလပ္ပယောဂံ, ဣဒံ စုဒ္ဒသမူလပ္ပယောဂံ, ဣဒံ ဆမူလပယောဂံ, ဣဒံ ဧကမူလပယောဂ’’န္တိ န ဇာနာတိ. အဓိကရဏာနဉှိ ယထာသကံမူလမေဝ ပယောဂါ နာမ ဟောန္တိ, တံ သဗ္ဗမ္ပိ န ဇာနာတီတိ အတ္ထော. ဝူပသမံ န ဇာနာတီတိ ‘‘ဣဒံ အဓိကရဏံ ဒွီဟိ သမထေဟိ ဝူပသမတိ, ဣဒံ တီဟိ, ဣဒံ စတူဟိ, ဣဒံ ဧကေန သမထေန ဝူပသမတီ’’တိ န ဇာနာတိ. န ဝိနိစ္ဆယကုသလော ဟောတီတိ အဓိကရဏံ ဝိနိစ္ဆိနိတွာ သမထံ ပါပေတုံ န ဇာနာတိ.

He does not know the origination of a legal issue, that is, he does not know: 'This legal issue arises dependent on the eighteen grounds for causing schism; this on the four failures; this on the five or seven groups of offenses; this on the four Sangha acts.' He does not know the procedure, that is, he does not know: 'This legal issue has a twelve-rooted procedure; this has a fourteen-rooted procedure; this has a six-rooted procedure; this has a one-rooted procedure.' Indeed, for legal issues, their respective roots themselves are called 'procedures'; he does not know all of that—this is the meaning. He does not know the settlement, that is, he does not know: 'This legal issue is settled by two methods of settlement; this by three; this by four; this by one method of settlement.' He is not skilled in determination, that is, he does not know how to determine a legal issue and bring it to settlement.

ကမ္မံ န ဇာနာတီတိ တဇ္ဇနီယာဒိ သတ္တဝိဓံ ကမ္မံ န ဇာနာတိ. ကမ္မဿ ကရဏံ န ဇာနာတီတိ ‘‘ဣဒံ ကမ္မံ ဣမိနာ နီဟာရေန ကာတဗ္ဗ’’န္တိ န ဇာနာတိ. ကမ္မဿ ဝတ္ထုံ န ဇာနာတီတိ ‘‘ဣဒံ တဇ္ဇနီယဿ ဝတ္ထု, ဣဒံ နိယဿာဒီန’’န္တိ န ဇာနာတိ. ဝတ္တန္တိ သတ္တသု ကမ္မေသု ဟေဋ္ဌာ စတုန္နံ ကမ္မာနံ အဋ္ဌာရသဝိဓံ တိဝိဓဿ စ ဥက္ခေပနီယကမ္မဿ တေစတ္တာလီသဝိဓံ ဝတ္တံ န ဇာနာတိ. ကမ္မဿ ဝူပသမံ န ဇာနာတီတိ ‘‘ယော ဘိက္ခု ဝတ္တေ ဝတ္တိတွာ ယာစတိ, တဿ ကမ္မံ ပဋိပ္ပဿမ္ဘေတဗ္ဗံ, အစ္စယော ဒေသာပေတဗ္ဗော’’တိ န ဇာနာတိ.

He does not know the Sangha act, that is, he does not know the seven kinds of acts beginning with the act of censure. He does not know the performance of the act, that is, he does not know: 'This act should be performed in this manner.' He does not know the ground for the act, that is, he does not know: 'This is the ground for the act of censure; this for the acts of subordination and so forth.' He does not know the duties, that is, among the seven acts, he does not know the eighteen kinds of duties for the lower four acts, and the forty-three kinds of duties for the three kinds of acts of suspension. He does not know the settlement of the act, that is, he does not know: 'For a bhikkhu who, having fulfilled the duties, requests it, the act should be revoked, and he should be made to confess his offense.'

ဝတ္ထုံ န ဇာနာတီတိ သတ္တန္နံ အာပတ္တိက္ခန္ဓာနံ ဝတ္ထုံ န ဇာနာတိ. နိဒါနံ န ဇာနာတီတိ ‘‘ဣဒံ သိက္ခာပဒံ ဣမသ္မိံ နဂရေ ပညတ္တံ, ဣဒံ ဣမသ္မိ’’န္တိ န ဇာနာတိ. ပညတ္တိံ န ဇာနာတီတိ ပညတ္တိအနုပညတ္တိအနုပ္ပန္နပညတ္တိဝသေန တိဝိဓံ ပညတ္တိံ န ဇာနာတိ. ပဒပစ္စာဘဋ္ဌံ န ဇာနာတီတိ သမ္မုခါ ကာတဗ္ဗံ ပဒံ န ဇာနာတိ. ‘‘ဗုဒ္ဓေါ ဘဂဝါ’’တိ ဝတ္တဗ္ဗေ ‘‘ဘဂဝါ ဗုဒ္ဓေါ’’တိ ဟေဋ္ဌုပရိယံ ကတွာ ပဒံ ယောဇေတိ.

He does not know the ground, that is, he does not know the ground for the seven groups of offenses. He does not know the origin, that is, he does not know: 'This training rule was laid down in this town; this one in that town.' He does not know the formulation, that is, he does not know the threefold formulation by way of original formulation, supplementary formulation, and formulation for an unarisen matter. He does not know the reversed wording, that is, he does not know the correct sequence of words. When 'The Buddha, the Blessed One' should be said, he reverses the order and says, 'The Blessed One, the Buddha.'

အကုသလော စ ဟောတိ ဝိနယေတိ ဝိနယပါဠိယဉ္စ အဋ္ဌကထာယဉ္စ အကုသလော ဟောတိ.

And he is unskilled in the Vinaya, that is, he is unskilled in both the Vinaya canon and its commentary.

ဉတ္တိံ န ဇာနာတီတိ သင်္ခေပတော ဟိ ဒုဝိဓာ ဉတ္တိ – ‘‘ဧသာ ဉတ္တီ’’တိ ဧဝံ နိဒ္ဒိဋ္ဌာ စ အနိဒ္ဒိဋ္ဌာ စ. တတ္ထ ယာ ဧဝံ အနိဒ္ဒိဋ္ဌာ, သာ ‘‘ကမ္မဉတ္တိ’’ နာမ ဟောတိ. ယာ နိဒ္ဒိဋ္ဌာ, သာ ‘‘ကမ္မပါဒဉတ္တိ’’ နာမ, တံ သဗ္ဗေန သဗ္ဗံ ဉတ္တိံ န ဇာနာတိ. ဉတ္တိယာ [Pg.218] ကရဏံ န ဇာနာတီတိ နဝသု ဌာနေသု ကမ္မဉတ္တိယာ ကရဏံ န ဇာနာတိ, ဒွီသု ဌာနေသု ကမ္မပါဒဉတ္တိယာ. ဉတ္တိယာ အနုဿာဝနန္တိ ‘‘ဣမိဿာ ဉတ္တိယာ ဧကာ အနုဿာဝနာ, ဣမိဿာ တိဿော’’တိ န ဇာနာတိ. ဉတ္တိယာ သမထံ န ဇာနာတီတိ ယွာယံ သတိဝိနယော, အမူဠှဝိနယော, တဿပါပိယသိကာ, တိဏဝတ္ထာရကောတိ စတုဗ္ဗိဓော သမထော ဉတ္တိယာ ဝိနာ န ဟောတိ, တံ ဉတ္တိယာ သမထောတိ န ဇာနာတိ. ဉတ္တိယာ ဝူပသမံ န ဇာနာတီတိ ယံ အဓိကရဏံ ဣမိနာ စတုဗ္ဗိဓေန ဉတ္တိသမထေန ဝူပသမတိ, တဿ တံ ဝူပသမံ ‘‘အယံ ဉတ္တိယာ ဝူပသမော ကတော’’တိ န ဇာနာတိ.

He does not know the motion: In brief, a motion is twofold: that which is indicated thus, 'This is the motion,' and that which is not so indicated. Therein, that which is not so indicated is called 'motion-as-act.' That which is indicated is called 'motion as the basis for an act.' He does not know that motion in its entirety. He does not know the performance of the motion: he does not know the performance of the motion-as-act in nine instances, nor that of the motion as the basis for an act in two instances. The announcement for the motion: he does not know, 'For this motion there is one announcement; for this one there are three.' He does not know the settlement by motion: he does not know that this fourfold settlement—verdict of mindfulness, verdict of innocence, verdict for past insanity, and covering over as with grass—does not occur without a motion, and he does not know this as 'settlement by motion.' He does not know the pacification by motion: when a legal issue is pacified by this fourfold settlement-by-motion, he does not know of that pacification, 'This pacification was done by a motion.'

သုတ္တံ န ဇာနာတီတိ ဥဘတောဝိဘင်္ဂံ န ဇာနာတိ. သုတ္တာနုလောမံ န ဇာနာတီတိ စတ္တာရော မဟာပဒေသေ န ဇာနာတိ. ဝိနယံ န ဇာနာတီတိ ခန္ဓကပရိဝါရံ န ဇာနာတိ. ဝိနယာနုလောမံ န ဇာနာတီတိ စတ္တာရော မဟာပဒေသေယေဝ န ဇာနာတိ. န စ ဌာနာဌာနကုသလောတိ ကာရဏာကာရဏကုသလော န ဟောတိ.

He does not know the Sutta, that is, he does not know the Ubhatovibhaṅga. He does not know what is in conformity with the Sutta, that is, he does not know the four great references. He does not know the Vinaya, that is, he does not know the Khandhaka and the Parivāra. He does not know what is in conformity with the Vinaya, that is, he does not know the very same four great references. And he is not skilled in what is possible and impossible, that is, he is not skilled in cause and non-cause.

ဓမ္မံ န ဇာနာတီတိ ဌပေတွာ ဝိနယပိဋကံ အဝသေသံ ပိဋကဒွယံ န ဇာနာတိ. ဓမ္မာနုလောမံ န ဇာနာတီတိ သုတ္တန္တိကေ စတ္တာရော မဟာပဒေသေ န ဇာနာတိ. ဝိနယံ န ဇာနာတီတိ ခန္ဓကပရိဝါရမေဝ န ဇာနာတိ. ဝိနယာနုလောမံ န ဇာနာတီတိ စတ္တာရော မဟာပဒေသေ န ဇာနာတိ. ဥဘတောဝိဘင်္ဂါ ပနေတ္ထ အသင်္ဂဟိတာ ဟောန္တိ, တသ္မာယံ ကုရုန္ဒိယံ ဝုတ္တံ – ‘‘ဝိနယန္တိ သကလံ ဝိနယပိဋကံ န ဇာနာတီ’’တိ တံ န ဂဟေတဗ္ဗံ. န စ ပုဗ္ဗာပရကုသလော ဟောတီတိ ပုရေကထာယ စ ပစ္ဆာကထာယ စ အကုသလော ဟောတိ. သေသံ သဗ္ဗတ္ထ ဝုတ္တပဋိပက္ခဝသေန ဉေယျတ္တာ ပုဗ္ဗေ ပကာသိတတ္တာ စ ဥတ္တာနမေဝါတိ.

He does not know the Dhamma, that is, setting aside the Vinaya Piṭaka, he does not know the remaining two Piṭakas. He does not know what is in conformity with the Dhamma, that is, he does not know the four great references of the Suttanta. He does not know the Vinaya, that is, he does not know just the Khandhaka and the Parivāra. He does not know what is in conformity with the Vinaya, that is, he does not know the four great references. Herein, the two Vibhaṅgas are not included; therefore, what is said in the Kurundī commentary—'By "he does not know the Vinaya" is meant he does not know the entire Vinaya Piṭaka'—should not be accepted. And he is not skilled in what is prior and posterior, that is, he is unskilled in preliminary talk and subsequent talk. The rest, in all cases, is clear, since it is to be understood by way of the opposite of what has been said and because it has been explained before.

အနိဿိတဝဂ္ဂနပ္ပဋိပ္ပဿမ္ဘနဝဂ္ဂဝေါဟာရဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Anissita Chapter, the Nappaṭippassambhana Chapter, and the Vohāra Chapter is concluded.

ဒိဋ္ဌာဝိကမ္မဝဂ္ဂဝဏ္ဏနာ

The Commentary on the Diṭṭhāvikamma Chapter

၄၂၅. ဒိဋ္ဌာဝိကမ္မဝဂ္ဂေ – ဒိဋ္ဌာဝိကမ္မာတိ ဒိဋ္ဌီနံ အာဝိကမ္မာနိ; လဒ္ဓိပ္ပကာသနာနိ အာပတ္တိဒေသနာသင်္ခါတာနံ ဝိနယကမ္မာနမေတံ အဓိဝစနံ. အနာပတ္တိယာ ဒိဋ္ဌိံ အာဝိ ကရောတီတိ အနာပတ္တိမေဝ အာပတ္တီတိ ဒေသေတီတိ အတ္ထော[Pg.219]. အဒေသနာဂါမိနိယာတိ ဂရုကာပတ္တိယာ ဒိဋ္ဌိံ အာဝိကရောတိ; သံဃာဒိသေသဉ္စ ပါရာဇိကဉ္စ ဒေသေတီတိ အတ္ထော. ဒေသိတာယာတိ လဟုကာပတ္တိယာပိ ဒေသိတာယ ဒိဋ္ဌိံ အာဝိကရောတိ; ဒေသိတံ ပုန ဒေသေတီတိ အတ္ထော.

425. In the Diṭṭhāvikamma Chapter—the term 'diṭṭhāvikamma' means the acts of making views manifest, the acts of revealing a tenet; this is a designation for the Vinaya procedures called the confession of an offense. 'One makes a view manifest regarding a non-offense' means one confesses a non-offense itself as an offense. 'Regarding that which is not subject to confession' means one makes a view manifest regarding a grave offense; meaning one confesses a Saṅghādisesa offense and a Pārājika offense. 'Regarding a confessed [offense]' means one makes a view manifest even regarding a minor offense that has been confessed; meaning one confesses again what has already been confessed.

စတူဟိ ပဉ္စဟိ ဒိဋ္ဌိန္တိ ယထာ စတူဟိ ပဉ္စဟိ ဒိဋ္ဌိ အာဝိကတာ ဟောတိ, ဧဝံ အာဝိကရောတိ; စတ္တာရော ပဉ္စ ဇနာ ဧကတော အာပတ္တိံ ဒေသေန္တီတိ အတ္ထော. မနောမာနသေနာတိ မနသင်္ခါတေန မာနသေန ဒိဋ္ဌိံ အာဝိကရောတိ; ဝစီဘေဒံ အကတွာ စိတ္တေနေဝ အာပတ္တိံ ဒေသေတီတိ အတ္ထော.

'A view by four or five' means: in such a way that a view is made manifest by four or five, so one makes it manifest; meaning four or five persons confess an offense together. 'By mind, by the mental' means: one makes a view manifest with the 'mānasa' which is called mind; meaning, without making an utterance, one confesses an offense with the mind alone.

နာနာသံဝါသကဿာတိ လဒ္ဓိနာနာသံဝါသကဿ ဝါ ကမ္မနာနာသံဝါသကဿ ဝါ သန္တိကေ ဒိဋ္ဌိံ အာဝိကရောတိ; အာပတ္တိံ ဒေသေတီတိ အတ္ထော. နာနာသီမာယာတိ သမာနသံဝါသကဿာပိ နာနာသီမာယ ဌိတဿ သန္တိကေ အာဝိကရောတိ. မာဠကသီမာယ ဟိ ဌိတေန သီမန္တရိကာယ ဌိတဿ သီမန္တရိကာယ ဝါ ဌိတေန အဝိပ္ပဝါသသီမာယ ဌိတဿာပိ အာပတ္တိံ ဒေသေတုံ န ဝဋ္ဋတိ. အပကတတ္တဿာတိ ဥက္ခိတ္တကဿ ဝါ, ယဿ ဝါ ဥပေါသထပဝါရဏာ ဌပိတာ ဟောန္တိ, တဿ သန္တိကေ ဒေသေတီတိ အတ္ထော.

'To one of different communion' means: one makes a view manifest in the presence of one of different communion due to tenet or one of different communion due to a formal act; meaning one confesses an offense. 'In a different boundary' means: one makes it manifest in the presence of one who, although of the same communion, is standing in a different boundary. Indeed, for one standing in the Māḷaka-sīmā, it is not proper to confess an offense to one standing in the sīmantarikā; or for one standing in the sīmantarikā to one standing in the avippavāsa-sīmā. 'To one not in good standing' means: one confesses in the presence of a suspended monk, or of one for whom the Uposatha and Pavāraṇā have been set aside; this is the meaning.

၄၃၀. နာလံ ဩကာသကမ္မံ ကာတုန္တိ န ပရိယတ္တံ ကာတုံ; န ကာတဗ္ဗန္တိ အတ္ထော. ဣဓာပိ အပကတတ္တော ဥက္ခိတ္တကော စ ဌပိတဥပေါသထပဝါရဏော စ. စာဝနာဓိပ္ပာယောတိ သာသနတော စာဝေတုကာမော.

430. 'Not able to perform the okāsakamma' means: not competent to perform it; meaning it should not be done. Here also, 'one not in good standing' is a suspended monk and one for whom the Uposatha and Pavāraṇā have been set aside. 'With the intention of causing to fall' means: desiring to make one fall away from the Dispensation.

၄၃၂. မန္ဒတ္တာ မောမူဟတ္တာတိ မန္ဒဘာဝေန မောမူဟဘာဝေန ဝိဿဇ္ဇိတမ္ပိ ဇာနိတုံ အသမတ္ထော, ကေဝလံ အတ္တနော မောမူဟဘာဝံ ပကာသေန္တောယေဝ ပုစ္ဆတိ ဥမ္မတ္တကော ဝိယ. ပါပိစ္ဆောတိ ‘‘ဧဝံ မံ ဇနော သမ္ဘာဝေဿတီ’’တိ ပါပိကာယ ဣစ္ဆာယ ပုစ္ဆတိ. ပရိဘဝါတိ ပရိဘဝံ အာရောပေတုကာမော ဟုတွာ ပုစ္ဆတိ. အညဗျာကရဏေသုပိ ဧသေဝ နယော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ. အတ္တာဒါနဝဂ္ဂေ စ ဓုတင်္ဂဝဂ္ဂေ စ ယံ ဝတ္တဗ္ဗံ သိယာ, တံ သဗ္ဗံ ဟေဋ္ဌာ ဝုတ္တမေဝ.

432. 'Due to dullness, due to utter delusion' means: being unable to understand even what has been explained due to a state of dullness and a state of utter delusion, one asks a question merely while revealing one's own state of utter delusion, like a madman. 'One of evil wishes' means: one asks out of an evil wish, thinking, "In this way, people will praise me." 'Out of contempt' means: one asks, desiring to impute fault. In the declarations of final knowledge also, this is the same method. The remainder is self-evident everywhere. And in the Attādānavagga and the Dhutaṅgavagga, whatever should be said, all that has already been stated below.

ဒိဋ္ဌာဝိကမ္မဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Diṭṭhāvikammavagga is concluded.

မုသာဝါဒဝဂ္ဂဝဏ္ဏနာ

The Commentary on the Section on False Speech

၄၄၄. မုသာဝါဒဝဂ္ဂေ [Pg.220] – ပါရာဇိကံ ဂစ္ဆတီတိ ပါရာဇိကဂါမီ; ပါရာဇိကာပတ္တိဘာဝံ ပါပုဏာတီတိ အတ္ထော. ဣတရေသုပိ ဧသေဝ နယော. တတ္ထ အသန္တဥတ္တရိမနုဿဓမ္မာရောစနမုသာဝါဒေါ ပါရာဇိကဂါမီ, အမူလကေန ပါရာဇိကေန အနုဒ္ဓံသနမုသာဝါဒေါ သံဃာဒိသေသဂါမီ, ‘‘ယော တေ ဝိဟာရေ ဝသတီ’’တိအာဒိနာ ပရိယာယေန ဇာနန္တဿ ဝုတ္တမုသာဝါဒေါ ထုလ္လစ္စယဂါမီ, အဇာနန္တဿ ဒုက္ကဋဂါမီ, ‘‘သမ္ပဇာနမုသာဝါဒေ ပါစိတ္တိယ’’န္တိ အာဂတော ပါစိတ္တိယဂါမီတိ ဝေဒိတဗ္ဗော.

444. In the Section on False Speech, the determination should be understood thus. Because it 'reaches pārājika' (pārājikaṃ gacchati), it is 'leading to pārājika' (pārājikagāmī); the meaning is that one reaches the state of a pārājika offense. This same method applies to the other terms as well. Among these, the false speech of announcing a non-existent superhuman state is one that leads to pārājika. The false speech of accusing with a baseless pārājika offense is one that leads to saṅghādisesa. The false speech spoken by way of circumlocution to one who understands, such as, 'He who lives in your monastery…,' is one that leads to a thullaccaya offense. The false speech spoken to one who does not understand is one that leads to a dukkaṭa offense. The false speech that is mentioned in the rule, 'In intentional false speech, there is a pācittiya offense,' should be understood as one that leads to a pācittiya offense.

အဒဿနေနာတိ ဝိနယဓရဿ အဒဿနေန. ကပ္ပိယာကပ္ပိယေသု ဟိ ကုက္ကုစ္စေ ဥပ္ပန္နေ ဝိနယဓရံ ဒိသွာ ကပ္ပိယာကပ္ပိယဘာဝံ ပဋိပုစ္ဆိတွာ အကပ္ပိယံ ပဟာယ ကပ္ပိယံ ကရေယျ, တံ အပဿန္တော ပန အကပ္ပိယမ္ပိ ကပ္ပိယန္တိ ကရောန္တော အာပဇ္ဇတိ. ဧဝံ အာပဇ္ဇိတဗ္ဗံ အာပတ္တိံ ဝိနယဓရဿ ဒဿနေန နာပဇ္ဇတိ, အဒဿနေနေဝ အာပဇ္ဇတိ, တေန ဝုတ္တံ ‘‘အဒဿနေနာ’’တိ. အဿဝနေနာတိ ဧကဝိဟာရေပိ ဝသန္တော ပန ဝိနယဓရဿ ဥပဋ္ဌာနံ ဂန္တွာ ကပ္ပိယာကပ္ပိယံ အပုစ္ဆိတွာ ဝါ အညေသဉ္စ ဝုစ္စမာနံ အသုဏန္တော အာပဇ္ဇတိယေဝ, တေန ဝုတ္တံ ‘‘အဿဝနေနာ’’တိ. ပသုတ္တကတာတိ ပသုတ္တကတာယ. သဟဂါရသေယျဉှိ ပသုတ္တကဘာဝေနပိ အာပဇ္ဇတိ. အကပ္ပိယေ ကပ္ပိယသညိတာယ အာပဇ္ဇန္တော ပန တထာသညီ အာပဇ္ဇတိ. သတိသမ္မောသာ ဧကရတ္တာတိက္ကမာဒိဝသေန အာပဇ္ဇိတဗ္ဗံ အာပဇ္ဇတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

‘By not seeing’ (adassanena) means by not seeing a Vinaya-expert. For when scrupulousness arises regarding what is allowable and unallowable, one should, having seen a Vinaya-expert and having asked about the state of being allowable or unallowable, abandon the unallowable and do the allowable. But one who does not see him incurs an offense while doing even an unallowable act, thinking it is allowable. Thus, an offense that ought to be incurred is not incurred by seeing a Vinaya-expert; it is incurred only by not seeing one. Therefore, it was said, ‘by not seeing.’ ‘By not hearing’ (assavanena) means that even while living in the same monastery, one incurs an offense either by not asking about what is allowable and unallowable, or by not hearing it being spoken to others. Therefore, it was said, ‘by not hearing.’ ‘Due to being asleep’ (pasuttakatā) means due to the state of being asleep. For one incurs the offense of sharing a sleeping place even due to the state of being asleep. But one who incurs an offense due to perceiving the unallowable as allowable, incurs it while being one with such a perception. Due to a lapse of mindfulness, one incurs an offense that ought to be incurred by way of such things as exceeding one night. The rest is clear in all cases.

မုသာဝါဒဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Section on False Speech is concluded.

ဘိက္ခုနောဝါဒဝဂ္ဂဝဏ္ဏနာ

The Commentary on the Bhikkhunovādavagga

၄၅၀. ဘိက္ခုနိဝဂ္ဂေ – အလာဘာယာတိ စတုန္နံ ပစ္စယာနံ အလာဘတ္ထာယ; ယထာ ပစ္စယေ န လဘန္တိ, တထာ ပရိသက္ကတိ ဝါယမတီတိ အတ္ထော. အနတ္ထာယာတိ အနတ္ထံ ကလိသာသနံ အာရောပေန္တော ပရိသက္ကတိ. အဝါသာယာတိ အဝါသတ္ထာယ; ယသ္မိံ ဂါမခေတ္တေ ဝသန္တိ, တတော နီဟရဏတ္ထာယ. သမ္ပယောဇေတီတိ အသဒ္ဓမ္မပဋိသေဝနတ္ထာယ သမ္ပယောဇေတိ.

450. In the Bhikkhunīvagga: ‘For lack of gain’ (alābhāya) means for the purpose of the lack of the four requisites; the meaning is that one strives and makes an effort so that the nuns do not obtain the requisites. ‘For harm’ (anatthāya) means one strives while imposing a harmful and harsh command. ‘For non-residence’ (avāsāya) means for the purpose of non-residence; for the purpose of driving them out from whatever village or field in which the nuns reside. ‘Engages’ (sampayojeti) means one engages them for the purpose of practicing the unvirtuous act of sexual intercourse.

၄၅၁. ‘‘ကတိဟိ [Pg.221] နု ခေါ ဘန္တေ အင်္ဂေဟိ သမန္နာဂတာယ ဘိက္ခုနိယာ ကမ္မံ ကာတဗ္ဗ’’န္တိ သတ္တန္နံ ကမ္မာနံ အညတရံ သန္ဓာယ ပုစ္ဆတိ.

451. ‘Venerable sir, with how many factors must a nun be endowed for a formal act to be performed upon her?’—he asks this with reference to one or another of the seven kinds of formal acts.

၄၅၄. န သာကစ္ဆာတဗ္ဗောတိ ကပ္ပိယာကပ္ပိယနာမရူပပရိစ္ဆေဒသမထဝိပဿနာဒိဘေဒေါ ကထာမဂ္ဂေါ န ကထေတဗ္ဗော. ယသ္မာ ပန ခီဏာသဝေါ ဘိက္ခု န ဝိသံဝါဒေတိ, တထာရူပဿ ကထာမဂ္ဂဿ သာမီ ဟုတွာ ကထေတိ, န ဣတရော; တသ္မာ ပဌမပဉ္စကေ ‘‘န အသေက္ခေနာ’’တိ ပဋိက္ခိပိတွာ ဒုတိယပဉ္စကေ ‘‘အသေက္ခေနာ’’တိအာဒိ ဝုတ္တံ.

454. ‘One should not converse’ means a path of discussion that has distinctions such as allowable and unallowable matters, the delimitation of name-and-form, samatha and vipassanā, and so on, should not be spoken. However, since a monk whose cankers are destroyed does not mislead, he speaks, being a master of such a path of discussion; another person does not. Therefore, in the first pentad, having rejected it with ‘not by one beyond training,’ in the second pentad it was said, ‘by one beyond training,’ etc.

န အတ္ထပဋိသမ္ဘိဒါပတ္တောတိ အဋ္ဌကထာယ ပဋိသမ္ဘိဒါပတ္တော ပဘေဒဂတဉာဏပ္ပတ္တော န ဟောတိ. န ဓမ္မပဋိသမ္ဘိဒါပတ္တောတိ ပါဠိဓမ္မေ ပဋိသမ္ဘိဒါပတ္တော န ဟောတိ. န နိရုတ္တိပဋိသမ္ဘိဒါပတ္တောတိ ဝေါဟာရနိရုတ္တိယံ ပဋိသမ္ဘိဒါပတ္တော န ဟောတိ. န ပဋိဘာနပဋိသမ္ဘိဒါပတ္တောတိ ယာနိ တာနိ ပဋိဘာနသင်္ခါတာနိ အတ္ထပဋိသမ္ဘိဒါဒီနိ ဉာဏာနိ, တေသု ပဋိသမ္ဘိဒါပတ္တော န ဟောတိ. ယထာဝိမုတ္တံ စိတ္တံ န ပစ္စဝေက္ခိတာတိ စတုန္နံ ဖလဝိမုတ္တီနံ ဝသေန ယထာဝိမုတ္တံ စိတ္တံ ဧကူနဝီသတိဘေဒါယ ပစ္စဝေက္ခဏာယ န ပစ္စဝေက္ခိတာ ဟောတိ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

‘Not having attained the discrimination of meaning’ means one has not attained discrimination in the commentary, has not attained the knowledge that has reached distinction. ‘Not having attained the discrimination of the Dhamma’ means one has not attained discrimination in the Pāli text. ‘Not having attained the discrimination of language’ means one has not attained discrimination in conventional language. ‘Not having attained the discrimination of ready wit’ means one has not attained discrimination in those knowledges, such as the discrimination of meaning, etc., which are called the knowledge of ready wit. ‘Is not one who has reviewed the mind as it is liberated’ means one is not one who has reviewed the mind, liberated by way of the four liberations of fruition, with the nineteen kinds of reviewing knowledge. The rest is clear in all cases.

ဘိက္ခုနောဝါဒဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Bhikkhunovādavagga is concluded.

ဥဗ္ဗာဟိကဝဂ္ဂဝဏ္ဏနာ

Commentary on the Ubbāhika Chapter

၄၅၅. ဥဗ္ဗာဟိကဝဂ္ဂေ – န အတ္ထကုသလောတိ န အဋ္ဌကထာကုသလော; အတ္ထုဒ္ဓါရေ ဆေကော န ဟောတိ. န ဓမ္မကုသလောတိ အာစရိယမုခတော အနုဂ္ဂဟိတတ္တာ ပါဠိယံ န ကုသလော, န ပါဠိသူရော. န နိရုတ္တိကုသလောတိ ဘာသန္တရဝေါဟာရေ န ကုသလော. န ဗျဉ္ဇနကုသလောတိ သိထိလဓနိတာဒိဝသေန ပရိမဏ္ဍလဗျဉ္ဇနာရောပနေ ကုသလော န ဟောတိ; န အက္ခရပရိစ္ဆေဒေ နိပုဏောတိ အတ္ထော. န ပုဗ္ဗာပရကုသလောတိ အတ္ထပုဗ္ဗာပရေ ဓမ္မပုဗ္ဗာပရေ နိရုတ္တိပုဗ္ဗာပရေ ဗျဉ္ဇနပုဗ္ဗာပရေ ပုရေကထာပစ္ဆာကထာသု စ န ကုသလော ဟောတိ.

455. In the Ubbāhika Chapter – 'Not skilled in the meaning' means not skilled in the commentary; one is not adept at extracting the meaning. 'Not skilled in the Dhamma' means, because of not having learned directly from a teacher, one is not skilled in the Pāḷi, not bold in the Pāḷi. 'Not skilled in language' means not skilled in the conventions of other languages. 'Not skilled in expression' means not skilled in applying well-rounded expressions by means of light and heavy sounds, etc.; that is, not proficient in the division of syllables. 'Not skilled in sequence' means not skilled in the sequence of the commentary, the sequence of the Dhamma, the sequence of language, the sequence of expression, and in what should be said before and what should be said after.

ကောဓနောတိအာဒီနိ ယသ္မာ ကောဓာဒီဟိ အဘိဘူတော ကာရဏာကာရဏံ န ဇာနာတိ, ဝိနိစ္ဆိတုံ န သက္ကောတိ, တသ္မာ ဝုတ္တာနိ. ပသာရေတာ ဟောတိ [Pg.222] နော သာရေတာတိ မောဟေတာ ဟောတိ, န သတိဥပ္ပာဒေတာ; စောဒကစုဒိတကာနံ ကထံ မောဟေတိ ပိဒဟတိ န သာရေတီတိ အတ္ထော. သေသမေတ္ထ ဥဗ္ဗာဟိကဝဂ္ဂေ ဥတ္တာနမေဝါတိ.

The words beginning with 'one who is angry' are stated because one who is overcome by anger and so on does not know cause and non-cause and is unable to decide; therefore, they were said. 'He is one who spreads out, not one who reminds' means he is one who causes confusion, not one who causes mindfulness to arise. He confuses and conceals the speech of the accuser and the accused; he does not cause it to be remembered—this is the meaning. The rest here in the Ubbāhika Chapter is self-evident.

ဥဗ္ဗာဟိကဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Ubbāhika Chapter is finished.

အဓိကရဏဝူပသမဝဂ္ဂဝဏ္ဏနာ

Commentary on the Chapter on the Settling of Legal Questions

၄၅၇. အဓိကရဏဝူပသမဝဂ္ဂေ – ပုဂ္ဂလဂရု ဟောတီတိ ‘‘အယံ မေ ဥပဇ္ဈာယော, အယံ မေ အာစရိယော’’တိအာဒီနိ စိန္တေတွာ တဿ ဇယံ အာကင်္ခမာနော ‘‘အဓမ္မံ ဓမ္မော’’တိ ဒီပေတိ. သံဃဂရု ဟောတီတိ ဓမ္မဉ္စ ဝိနယဉ္စ အမုဉ္စိတွာ ဝိနိစ္ဆိနန္တော သံဃဂရုကော နာမ ဟောတိ. စီဝရာဒီနိ ဂဟေတွာ ဝိနိစ္ဆိနန္တော အာမိသဂရုကော နာမ ဟောတိ, တာနိ အဂ္ဂဟေတွာ ယထာဓမ္မံ ဝိနိစ္ဆိနန္တော သဒ္ဓမ္မဂရုကော နာမ ဟောတိ.

457. In the Chapter on the Settling of Legal Questions – 'One who respects persons' means: having thought, 'This is my preceptor, this is my teacher,' and so on, and desiring victory for that person, one points out what is not-Dhamma as Dhamma. 'One who respects the Saṅgha' means: one who decides without abandoning the Dhamma and the Vinaya is called one who respects the Saṅgha. One who decides after taking robes and so on is called one who respects material gain; one who decides in accordance with the Dhamma without taking those things is called one who respects the good Dhamma.

၄၅၈. ပဉ္စဟုပါလိ အာကာရေဟီတိ ပဉ္စဟိ ကာရဏေဟိ သံဃော ဘိဇ္ဇတိ – ကမ္မေန, ဥဒ္ဒေသေန, ဝေါဟရန္တော, အနုဿာဝနေန, သလာကဂ္ဂါဟေနာတိ. ဧတ္ထ ကမ္မေနာတိ အပလောကနာဒီသု စတူသု ကမ္မေသု အညတရေန ကမ္မေန. ဥဒ္ဒေသေနာတိ ပဉ္စသု ပါတိမောက္ခုဒ္ဒေသေသု အညတရေန ဥဒ္ဒေသေန. ဝေါဟရန္တောတိ ကထယန္တော; တာဟိ တာဟိ ဥပပတ္တီဟိ ‘‘အဓမ္မံ ဓမ္မော’’တိအာဒီနိ အဋ္ဌာရသ ဘေဒကရဝတ္ထူနိ ဒီပေန္တော. အနုဿာဝနေနာတိ ‘‘နနု တုမှေ ဇာနာထ မယှံ ဥစ္စာကုလာ ပဗ္ဗဇိတဘာဝံ ဗဟုဿုတဘာဝဉ္စ, မာဒိသော နာမ ဥဒ္ဓမ္မံ ဥဗ္ဗိနယံ သတ္ထု သာသနံ ဂါဟေယျာတိ စိတ္တမ္ပိ ဥပ္ပာဒေတုံ တုမှာကံ ယုတ္တံ, ကိံ မယှံ အဝီစိ နီလုပ္ပလဝနမိဝ သီတလော, ကိမဟံ အပါယတော န ဘာယာမီ’’တိအာဒိနာ နယေန ကဏ္ဏမူလေ ဝစီဘေဒံ ကတွာ အနုဿာဝနေန. သလာကဂ္ဂါဟေနာတိ ဧဝံ အနုဿာဝေတွာ တေသံ စိတ္တံ ဥပတ္ထမ္ဘေတွာ အနိဝတ္တိဓမ္မေ ကတွာ ‘‘ဂဏှထ ဣမံ သလာက’’န္တိ သလာကဂ္ဂါဟေန.

458. 'Upāli, by five ways' means the Saṅgha is split by five causes: by an act, by a recitation, by a declaration, by a proclamation, and by the taking of voting-tickets. Here, 'by an act' means by any one of the four formal acts beginning with that of 'proposing a motion.' 'By a recitation' means by any one of the five recitations of the Pātimokkha. 'By a declaration' means by speaking; by pointing out with various suitable reasons the eighteen grounds for creating a schism, beginning with 'what is not-Dhamma is Dhamma.' 'By a proclamation' means by a proclamation made after creating a verbal split at their ear with words such as: 'Surely you know that I have gone forth from a high family and am very learned? Is it proper for you even to think that one such as I would take up what is not-Dhamma and not-Vinaya in the Teacher's Dispensation? Is the Avīci hell as cool as a blue lotus pond for me? Do I not fear the lower realms?' 'By the taking of voting-tickets' means, having thus proclaimed and having bolstered their minds and made them un-retreating, it is by the taking of voting-tickets, saying, 'Take this voting-ticket.'

ဧတ္ထ စ ကမ္မမေဝ ဥဒ္ဒေသော ဝါ ပမာဏံ, ဝေါဟာရာနုဿာဝနသလာကဂ္ဂါဟာ ပန ပုဗ္ဗဘာဂါ. အဋ္ဌာရသဝတ္ထုဒီပနဝသေန ဟိ ဝေါဟရန္တေ တတ္ထ ရုစိဇနနတ္ထံ [Pg.223] အနုဿာဝေတွာ သလာကာယ ဂါဟိတာယပိ အဘိန္နောဝ ဟောတိ သံဃော. ယဒါ ပန ဧဝံ စတ္တာရော ဝါ အတိရေကေ ဝါ သလာကံ ဂါဟေတွာ အာဝေဏိကံ ကမ္မံ ဝါ ဥဒ္ဒေသံ ဝါ ကရောတိ, တဒါ သံဃော ဘိန္နော နာမ ဟောတိ. ဣတိ ယံ သံဃဘေဒကက္ခန္ဓကဝဏ္ဏနာယံ အဝေါစုမှာ ‘‘ဧဝံ အဋ္ဌာရသသု ဝတ္ထူသု ယံကိဉ္စိ ဧကမ္ပိ ဝတ္ထုံ ဒီပေတွာ တေန တေန ကာရဏေန ‘ဣမံ ဂဏှထ, ဣမံ ရောစေထာ’တိ သညာပေတွာ သလာကံ ဂါဟေတွာ ဝိသုံ သံဃကမ္မေ ကတေ သံဃော ဘိန္နော ဟောတိ. ပရိဝါရေ ပန ‘ပဉ္စဟိ, ဥပါလိ, အာကာရေဟိ သံဃော ဘိဇ္ဇတီ’တိအာဒိ ဝုတ္တံ. တဿ ဣမိနာ ဣဓ ဝုတ္တေန သံဃဘေဒလက္ခဏေန အတ္ထတော နာနာကရဏံ နတ္ထိ. တံ ပနဿ နာနာကရဏာဘာဝံ တတ္ထေဝ ပကာသယိဿာမာ’’တိ, သွာယံ ပကာသိတော ဟောတိ.

And here, the formal act itself or the recitation is the standard, while the declaration, proclamation, and taking of voting-tickets are the preliminary stages. For, even when one has made a declaration by way of explaining the eighteen grounds, has made a proclamation to generate interest in it, and the voting-tickets have been taken, the Saṅgha is still not split. But when, in this way, four or more, having had the voting-tickets taken, perform a separate formal act or recitation, then the Saṅgha is called 'split.' Thus, what we said in the commentary on the Saṅghabhedakakkhandhaka: 'In this way, having pointed out any single ground among the eighteen grounds, and for this or that reason having persuaded them, saying, "Accept this, approve of this," and having had the voting-tickets taken, when a separate Saṅgha act is performed, the Saṅgha is split. But in the Parivāra it is said, "Upāli, the Saṅgha is split by five ways," etc. There is no difference in meaning between that and this characteristic of a split Saṅgha stated here. And we will clarify that absence of difference right there.' That meaning has now been clarified.

ပညတ္တေတန္တိ ပညတ္တံ ဧတံ. ကွ ပညတ္တံ? ဝတ္တက္ခန္ဓကေ. တတြ ဟိ စုဒ္ဒသ ခန္ဓကဝတ္တာနိ ပညတ္တာနိ. တေနာဟ – ‘‘ပညတ္တေတံ, ဥပါလိ, မယာ အာဂန္တုကာနံ ဘိက္ခူနံ အာဂန္တုကဝတ္တ’’န္တိအာဒိ. ဧဝမ္ပိ ခေါ ဥပါလိ သံဃရာဇိ ဟောတိ, နော စ သံဃဘေဒေါတိ ဧတ္တာဝတာ ဟိ သံဃရာဇိမတ္တမေဝ ဟောတိ, န တာဝ သံဃဘေဒေါ; အနုပုဗ္ဗေန ပန အယံ သံဃရာဇိ ဝဍ္ဎမာနာ သံဃဘေဒါယ သံဝတ္တတီတိ အတ္ထော. ယထာရတ္တန္တိ ရတ္တိပရိမာဏာနုရူပံ; ယထာထေရန္တိ အတ္ထော. အာဝေနိဘာဝံ ကရိတွာတိ ဝိသုံ ဝဝတ္ထာနံ ကရိတွာ. ကမ္မာကမ္မာနိ ကရောန္တီတိ အပရာပရံ သံဃကမ္မံ ဥပါဒါယ ခုဒ္ဒကာနိ စေဝ မဟန္တာနိ စ ကမ္မာနိ ကရောန္တိ. သေသမေတ္ထာပိ အဓိကရဏဝူပသမဝဂ္ဂေ ဥတ္တာနမေဝ.

'It was laid down' means this was laid down. Where was it laid down? In the Vattakkhandhaka. For there, fourteen duties of the Khandhakas were laid down. Therefore, he said: 'Upāli, this was laid down by me: the duty for incoming monks,' etc. 'Even so, Upāli, there is a crack in the Saṅgha, but not a split in the Saṅgha' means that by this much there is only a crack in the Saṅgha; there is not yet a split in the Saṅgha. But gradually this crack in the Saṅgha, as it grows, leads to a split in the Saṅgha—this is the meaning. 'According to the nights' means according to the number of nights; that is, according to seniority. 'Having made a separation' means having made a separate arrangement. 'They perform various acts' means, undertaking one Saṅgha act after another, they perform both minor and major acts. The rest here in the Chapter on the Settling of Legal Questions is also self-evident.

သံဃဘေဒကဝဂ္ဂဒွယဝဏ္ဏနာ

Commentary on the Two Sections on Schism in the Saṅgha

၄၅၉. သံဃဘေဒဝဂ္ဂဒွယေ – ဝိနိဓာယ ဒိဋ္ဌိံ ကမ္မေနာတိ တေသု အဓမ္မာဒီသု အဓမ္မာဒယော ဧတေတိ ဧဝံဒိဋ္ဌိကောဝ ဟုတွာ တံ ဒိဋ္ဌိံ ဝိနိဓာယ တေ ဓမ္မာဒိဝသေန ဒီပေတွာ ဝိသုံ ကမ္မံ ကရောတိ. ဣတိ ယံ ဝိနိဓာယ ဒိဋ္ဌိံ ကမ္မံ ကရောတိ, တေန ဧဝံ ကတေန ဝိနိဓာယ ဒိဋ္ဌိံ ကမ္မေန သဒ္ဓိံ ပဉ္စင်္ဂါနိ ဟောန္တိ, ‘‘ဣမေဟိ ခေါ ဥပါလိ ပဉ္စဟင်္ဂေဟီ’’တိ အယမေကသ္မိံ ပဉ္စကေ အတ္ထယောဇနာ. ဧတေန နယေန သဗ္ဗပဉ္စကာနိ ဝေဒိတဗ္ဗာနိ. ဧတ္ထာပိ စ ဝေါဟာရာဒိ အင်္ဂတ္တယံ ပုဗ္ဗဘာဂဝသေနေဝ ဝုတ္တံ. ကမ္မုဒ္ဒေသဝသေန ပန အတေကိစ္ဆတာ ဝေဒိတဗ္ဗာ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. န ဟေတ္ထ ကိဉ္စိ အတ္ထိ ယံ ပုဗ္ဗေ အဝုတ္တနယံ.

459. In the two sections on schism in the Saṅgha: The phrase 'by an act, having concealed one's view' means this: Among those non-Dhamma things, etc., having become one with the view that 'these are non-Dhamma, etc.,' one conceals that view, explains those things in terms of Dhamma, etc., and performs a separate act. Thus, with that act performed by concealing the view, there are five factors. The phrase 'Indeed, Upāli, with these five factors' is the connection of meaning in one pentad. By this method, all pentads should be understood. Here too, the three factors, such as expression, are stated only in terms of the preliminary stage. However, in terms of the formal act and recitation, its incurability should be understood. The rest is clear throughout. There is nothing here whose method has not been previously stated.

အာဝါသိကဝဂ္ဂဝဏ္ဏနာ

Commentary on the Section on Residents

၄၆၁. အာဝါသိကဝဂ္ဂေ [Pg.224] – ယထာဘတံ နိက္ခိတ္တောတိ ယထာ အာဟရိတွာ ဌပိတော.

461. In the Section on Residents: ‘Yathābhataṃ nikkhitto’ means just as one is brought and placed in hell.

၄၆၂. ဝိနယဗျာကရဏာတိ ဝိနယပဉှေ ဝိဿဇ္ဇနာ. ပရိဏာမေတီတိ နိယာမေတိ ဒီပေတိ ကထေတိ. သေသမေတ္ထ ဥတ္တာနမေဝ.

462. ‘Vinayabyākaraṇā’ means answering questions on the Vinaya. ‘Pariṇāmeti’ means establishes, explains, or states. The rest here is clear.

ကထိနတ္ထာရဝဂ္ဂဝဏ္ဏနာ

Commentary on the Section on Spreading the Kathina

၄၆၇. ကထိနတ္ထာရဝဂ္ဂေ – ဩတမသိကောတိ အန္ဓကာရဂတော; တဉှိ ဝန္ဒန္တဿ မဉ္စပါဒါဒီသုပိ နလာဋံ ပဋိဟညေယျ. အသမန္နာဟရန္တောတိ ကိစ္စယပသုတတ္တာ ဝန္ဒနံ အသမန္နာဟရန္တော. သုတ္တောတိ နိဒ္ဒံ ဩက္ကန္တော. ဧကာဝတ္တောတိ ဧကတော အာဝတ္တော သပတ္တပက္ခေ ဌိတော ဝေရီ ဝိသဘာဂပုဂ္ဂလော ဝုစ္စတိ; အယံ အဝန္ဒိယော. အယဉှိ ဝန္ဒိယမာနော ပါဒေနပိ ပဟရေယျ. အညဝိဟိတောတိ အညံ စိန္တယမာနော.

467. In the Section on Spreading the Kathina: ‘Otamasiko’ means one who has gone into darkness; indeed, for one venerating him, one's forehead might strike the legs of a couch, etc. ‘Asamannāharanto’ means one who does not pay attention to the veneration due to being engaged in some duty. ‘Sutto’ means one who has fallen asleep. ‘Ekāvatto’ refers to one who has turned to one side, standing on the side of the enemy, a hostile, discordant person; this person is not to be venerated. Indeed, if venerated, this person might even strike with his foot. ‘Aññavihito’ means one who is thinking of something else.

ခါဒန္တောတိ ပိဋ္ဌခဇ္ဇကာဒီနိ ခါဒန္တော. ဥစ္စာရဉ္စ ပဿာဝဉ္စ ကရောန္တော အနောကာသဂတတ္တာ အဝန္ဒိယော. ဥက္ခိတ္တကောတိ တိဝိဓေနပိ ဥက္ခေပနီယကမ္မေန ဥက္ခိတ္တကော အဝန္ဒိယော. တဇ္ဇနီယာဒိကမ္မကတာ ပန စတ္တာရော ဝန္ဒိတဗ္ဗာ. ဥပေါသထပဝါရဏာပိ တေဟိ သဒ္ဓိံ လဗ္ဘန္တိ. အာဒိတော ပဋ္ဌာယ စ ဝုတ္တေသု အဝန္ဒိယေသု နဂ္ဂဉ္စ ဥက္ခိတ္တကဉ္စ ဝန္ဒန္တဿေဝ အာပတ္တိ. ဣတရေသံ ပန အသာရုပ္ပဋ္ဌေန စ အန္တရာ ဝုတ္တကာရဏေန စ ဝန္ဒနာ ပဋိက္ခိတ္တာ. ဣတော ပရံ ပစ္ဆာဥပသမ္ပန္နာဒယော ဒသပိ အာပတ္တိဝတ္ထုဘာဝေနေဝ အဝန္ဒိယာ. တေ ဝန္ဒန္တဿ ဟိ နိယမေနေဝ အာပတ္တိ. ဣတိ ဣမေသု ပဉ္စသု ပဉ္စကေသု တေရသ ဇနေ ဝန္ဒန္တဿ အနာပတ္တိ, ဒွါဒသန္နံ ဝန္ဒနာယ အာပတ္တိ.

‘Khādanto’ means one eating flour-based foods and the like. One who is defecating or urinating is not to be venerated because of being in an unsuitable place. ‘Ukkhittako’ means one who has been suspended by any of the three kinds of suspension acts; such a one is not to be venerated. However, the four who are subject to acts such as censure are to be venerated. Uposatha and Pavāraṇā are also permissible with them. Among those stated from the beginning who are not to be venerated, an offense is incurred only for venerating a naked person or a suspended person. For the others, however, veneration is prohibited because of unsuitability and for the reason stated in between. Furthermore, the ten persons such as one ordained later are not to be venerated simply because it is a basis for an offense. Indeed, for one who venerates them, there is definitely an offense. Thus, in these five pentads, for one who venerates thirteen persons, there is no offense; for venerating twelve, there is an offense.

၄၆၈. အာစရိယော ဝန္ဒိယောတိ ပဗ္ဗဇ္ဇာစရိယော ဥပသမ္ပဒါစရိယော နိဿယာစရိယော ဥဒ္ဒေသာစရိယော ဩဝါဒါစရိယောတိ အယံ ပဉ္စဝိဓောပိ အာစရိယော ဝန္ဒိယော. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

468. ‘Ācariyo vandiyo’ means: the going-forth preceptor, the higher-ordination preceptor, the dependence preceptor, the recitation preceptor, and the admonition preceptor—this teacher of five kinds is to be venerated. The rest is clear throughout.

ကထိနတ္ထာရဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Section on Spreading the Kathina is concluded.

နိဋ္ဌိတာ စ ဥပါလိပဉ္စကဝဏ္ဏနာ.

And the Commentary on the Upālipañcaka is concluded.

အာပတ္တိသမုဋ္ဌာနဝဏ္ဏနာ

Exposition on the Origination of Offenses

၄၇၀. အစိတ္တကော [Pg.225] အာပဇ္ဇတီတိအာဒီသု သဟသေယျာဒိပဏ္ဏတ္တိဝဇ္ဇံ အသဉ္စိစ္စ အာပဇ္ဇန္တော အစိတ္တကော အာပဇ္ဇတိ, ဒေသေန္တော သစိတ္တကော ဝုဋ္ဌာတိ. ယံကိဉ္စိ သဉ္စိစ္စ အာပဇ္ဇန္တော သစိတ္တကော အာပဇ္ဇတိ, တိဏဝတ္ထာရကေန ဝုဋ္ဌဟန္တော အစိတ္တကော ဝုဋ္ဌာတိ. ပုဗ္ဗေ ဝုတ္တမေဝ တိဏဝတ္ထာရကေန ဝုဋ္ဌဟန္တော အစိတ္တကော အာပဇ္ဇတိ, အစိတ္တကော ဝုဋ္ဌာတိ. ဣတရံ ဒေသေန္တော သစိတ္တကော အာပဇ္ဇတိ, သစိတ္တကော ဝုဋ္ဌာတိ. ‘‘ဓမ္မဒါနံ ကရောမီ’’တိ ပဒသောဓမ္မာဒီနိ ကရောန္တော ကုသလစိတ္တော အာပဇ္ဇတိ, ‘‘ဗုဒ္ဓါနံ အနုသာသနိံ ကရောမီ’’တိ ဥဒဂ္ဂစိတ္တော ဒေသေန္တော ကုသလစိတ္တော ဝုဋ္ဌာတိ. ဒေါမနဿိကော ဟုတွာ ဒေသေန္တော အကုသလစိတ္တော ဝုဋ္ဌာတိ, တိဏဝတ္ထာရကေန နိဒ္ဒါဂတောဝ ဝုဋ္ဌဟန္တော အဗျာကတစိတ္တော ဝုဋ္ဌာတိ. ဘိံသာပနာဒီနိ ကတွာ ‘‘ဗုဒ္ဓါနံ သာသနံ ကရောမီ’’တိ သောမနဿိကော ဒေသေန္တော အကုသလစိတ္တော အာပဇ္ဇတိ, ကုသလစိတ္တော ဝုဋ္ဌာတိ. ဒေါမနဿိကောဝ ဒေသေန္တော အကုသလစိတ္တော ဝုဋ္ဌာတိ, ဝုတ္တနယေနေဝ တိဏဝတ္ထာရကေန ဝုဋ္ဌဟန္တော အဗျာကတစိတ္တော ဝုဋ္ဌာတိ. နိဒ္ဒေါက္ကန္တသမယေ သဟဂါရသေယျံ အာပဇ္ဇန္တော အဗျာကတစိတ္တော အာပဇ္ဇတိ, ဝုတ္တနယေနေဝ ပနေတ္ထ ‘‘ကုသလစိတ္တော ဝုဋ္ဌာတီ’’တိအာဒိ ဝေဒိတဗ္ဗံ.

470. In the phrases beginning with ‘Acittako āpajjati,’ the ruling should be understood thus: excluding the prescribed offenses beginning with lying down together, one who unintentionally commits an offense, does so without intention; when confessing it, one is absolved with intention. One who intentionally commits any offense whatsoever, does so with intention; when being absolved by the procedure of covering with grass, one is absolved without intention. Regarding the aforementioned offense, when being absolved by the procedure of covering with grass, one commits it without intention and is absolved without intention. Regarding the other type of offense, when confessing it, one commits it with intention and is absolved with intention. One who performs acts such as reciting the Dhamma word-by-word with the thought, ‘I am making a gift of the Dhamma,’ commits an offense with a wholesome mind. One who confesses with an uplifted mind, thinking, ‘I am carrying out the instruction of the Buddhas,’ is absolved with a wholesome mind. One who confesses while being afflicted with grief is absolved with an unwholesome mind. One who is absolved by the procedure of covering with grass while having fallen asleep is absolved with an indeterminate mind. Having performed acts such as frightening others, and then confessing with joy, thinking, ‘I am carrying out the teaching of the Buddhas,’ one commits an offense with an unwholesome mind but is absolved with a wholesome mind. If one confesses while being afflicted with grief, one is absolved with an unwholesome mind. In the way already stated, one who is absolved by the procedure of covering with grass is absolved with an indeterminate mind. At the time of falling asleep, one who commits the offense of lying down together does so with an indeterminate mind. Herein, the explanation beginning with ‘one is absolved with a wholesome mind’ should be understood in the way already stated.

ပဌမံ ပါရာဇိကံ ကတိဟိ သမုဋ္ဌာနေဟီတိအာဒိ ပုဗ္ဗေ ဝုတ္တနယတ္တာ ဥတ္တာနမေဝ.

The passage beginning, ‘Paṭhamaṃ pārājikaṃ katihi samuṭṭhānehi,’ and so on, is self-evident because the method has been stated previously.

၄၇၃. စတ္တာရော ပါရာဇိကာ ကတိဟိ သမုဋ္ဌာနေဟီတိအာဒီသု ဥက္ကဋ္ဌပရိစ္ဆေဒတော ယံ ယံ သမုဋ္ဌာနံ ယဿ ယဿ လဗ္ဘတိ, တံ သဗ္ဗံ ဝုတ္တမေဝ ဟောတိ.

473. In the passages beginning, ‘Cattāro pārājikā katihi samuṭṭhānehi,’ and so on, by way of the ultimate analysis, whichever origination is obtained for whichever training rule, all that has indeed been stated.

အာပတ္တိသမုဋ္ဌာနဝဏ္ဏနာ နိဋ္ဌိတာ.

The Exposition on the Origination of Offenses is concluded.

အပရဒုတိယဂါထာသင်္ဂဏိကံ

The Further Second Collection of Verses

(၁) ကာယိကာဒိအာပတ္တိဝဏ္ဏနာ

(1) Exposition on Bodily Offenses and so on

၄၇၄. ‘‘ကတိ [Pg.226] အာပတ္တိယော ကာယိကာ’’တိအာဒိဂါထာနံ ဝိဿဇ္ဇနေ ဆ အာပတ္တိယော ကာယိကာတိ အန္တရပေယျာလေ စတုတ္ထေန အာပတ္တိသမုဋ္ဌာနေန ဆ အာပတ္တိယော အာပဇ္ဇတိ, ‘‘ဘိက္ခု မေထုနံ ဓမ္မံ ပဋိသေဝတိ, အာပတ္တိ ပါရာဇိကဿာ’’တိအာဒိနာ နယေန ဝုတ္တာပတ္တိယော. ကာယဒွါရေ သမုဋ္ဌိတတ္တာ ဟိ ဧတာ ကာယိကာတိ ဝုစ္စန္တိ. ဆ ဝါစသိကာတိ တသ္မိံယေဝ အန္တရပေယျာလေ ပဉ္စမေန အာပတ္တိသမုဋ္ဌာနေန ဆ အာပတ္တိယော အာပဇ္ဇတိ, ‘‘ဘိက္ခု ပါပိစ္ဆော ဣစ္ဆာပကတော’’တိအာဒိနာ နယေန ဝုတ္တာပတ္တိယော. ဆာဒေန္တဿ တိဿောတိ ဝဇ္ဇပဋိစ္ဆာဒိကာယ ဘိက္ခုနိယာ ပါရာဇိကံ, ဘိက္ခုဿ သံဃာဒိသေသပဋိစ္ဆာဒနေ ပါစိတ္တိယံ, အတ္တနော ဒုဋ္ဌုလ္လာပတ္တိပဋိစ္ဆာဒနေ ဒုက္ကဋံ. ပဉ္စ သံသဂ္ဂပစ္စယာတိ ဘိက္ခုနိယာ ကာယသံသဂ္ဂေ ပါရာဇိကံ, ဘိက္ခုနော သံဃာဒိသေသော, ကာယေန ကာယပဋိဗဒ္ဓေ ထုလ္လစ္စယံ, နိဿဂ္ဂိယေန ကာယပဋိဗဒ္ဓေ ဒုက္ကဋံ, အင်္ဂုလိပတောဒကေ ပါစိတ္တိယန္တိ ဣမာ ကာယသံသဂ္ဂပစ္စယာ ပဉ္စာပတ္တိယော.

474. In the answer to the verses beginning, ‘Kati āpattiyo kāyikā’: The phrase ‘cha āpattiyo kāyikā’ means that in the intermediate elided section, by the fourth origination of offenses, one commits six offenses—the offenses spoken of in the manner beginning with, ‘If a bhikkhu engages in sexual intercourse, it is a pārājika offense.’ Indeed, because they originate through the body-door, these are called ‘bodily.’ The phrase ‘cha vācasikā’ means that in that very same intermediate elided section, by the fifth origination of offenses, one commits six offenses—the offenses spoken of in the manner beginning with, ‘If a bhikkhu of evil wishes, overcome by desire...’ The phrase ‘chādentassa tisso’ means: for a bhikkhunī who conceals a fault, it is a pārājika offense; for a bhikkhu, in the concealing of a saṅghādisesa offense, it is a pācittiya offense; in concealing one's own grave offense, it is a dukkaṭa offense. The phrase ‘pañca saṃsaggapaccayā’ means: for a bhikkhunī, in bodily contact, it is a pārājika offense; for a bhikkhu, it is a saṅghādisesa offense; contact with the body on an object connected to the body is a thullaccaya offense; contact with an item to be forfeited on an object connected to the body is a dukkaṭa offense; in poking with a finger, it is a pācittiya offense. These are the five offenses conditioned by bodily contact.

အရုဏုဂ္ဂေ တိဿောတိ ဧကရတ္တဆာရတ္တသတ္တာဟဒသာဟမာသာတိက္ကမဝသေန နိဿဂ္ဂိယံ ပါစိတ္တိယံ, ဘိက္ခုနိယာ ရတ္တိဝိပ္ပဝါသေ သံဃာဒိသေသော, ‘‘ပဌမမ္ပိ ယာမံ ဆာဒေတိ, ဒုတိယမ္ပိ တတိယမ္ပိ ယာမံ ဆာဒေတိ, ဥဒ္ဓသ္တေ အရုဏေ ဆန္နာ ဟောတိ အာပတ္တိ, ယော ဆာဒေတိ သော ဒုက္ကဋံ ဒေသာပေတဗ္ဗော’’တိ ဣမာ အရုဏုဂ္ဂေ တိဿော အာပတ္တိယော အာပဇ္ဇတိ. ဒွေ ယာဝတတိယကာတိ ဧကာဒသ ယာဝတတိယကာ နာမ, ပညတ္တိဝသေန ပန ဒွေ ဟောန္တိ ဘိက္ခူနံ ယာဝတတိယကာ ဘိက္ခုနီနံ ယာဝတတိယကာတိ. ဧကေတ္ထ အဋ္ဌဝတ္ထုကာတိ ဘိက္ခုနီနံယေဝ ဧကာ ဧတ္ထ ဣမသ္မိံ သာသနေ အဋ္ဌဝတ္ထုကာ နာမ. ဧကေန သဗ္ဗသင်္ဂဟောတိ ‘‘ယဿ သိယာ အာပတ္တိ, သော အာဝိကရေယျာ’’တိ ဣမိနာ ဧကေန နိဒါနုဒ္ဒေသေန သဗ္ဗသိက္ခာပဒါနဉ္စ သဗ္ဗပါတိမောက္ခုဒ္ဒေသာနဉ္စ သင်္ဂဟော ဟောတိ.

(The phrase) 'at dawn, there are three' (means): a Nissaggiya Pācittiya offense by way of exceeding one night, six nights, seven days, ten days, or a month; for a bhikkhunī, a Saṅghādisesa offense for spending the night separated (from companions); and (the offense described as): 'She conceals it for the first watch, she conceals it for the second and third watch; when dawn has risen, the offense is concealed. Whoever conceals it should be made to confess a Dukkaṭa offense.' These are the three offenses one commits at dawn. (The phrase) 'two "up to the third time"' (means): there are eleven (offenses) called 'up to the third time', but by way of designation, there are two: those 'up to the third time' for bhikkhus and those 'up to the third time' for bhikkhunīs. (The phrase) 'herein, one with eight grounds' (means): only for bhikkhunīs is there one (offense) in this Dispensation called 'with eight grounds'. (The phrase) 'by one, there is inclusion of all' (means): by this one introductory passage, 'Should there be an offense for anyone, he should declare it,' there is an inclusion of all training rules and all Pātimokkha recitations.

ဝိနယဿ ဒွေ မူလာနီတိ ကာယော စေဝ ဝါစာ စ. ဂရုကာ ဒွေ ဝုတ္တာတိ ပါရာဇိကသံဃာဒိသေသာ. ဒွေ ဒုဋ္ဌုလ္လစ္ဆာဒနာတိ ဝဇ္ဇပဋိစ္ဆာဒိကာယ ပါရာဇိကံ [Pg.227] သံဃာဒိသေသံ ပဋိစ္ဆာဒကဿ ပါစိတ္တိယန္တိ ဣမာ ဒွေ ဒုဋ္ဌုလ္လစ္ဆာဒနာပတ္တိယော နာမ.

(The phrase) 'the two roots of the Vinaya' (means): the body and speech. (The phrase) 'two grave (offenses) are spoken of' (means): Pārājika and Saṅghādisesa. (The phrase) 'two concealments of a grave offense' (means): for the (bhikkhunī) who conceals a fault, a Pārājika offense; and for the one who conceals a Saṅghādisesa offense, a Pācittiya offense. These are called the two offenses of concealing a grave offense.

ဂါမန္တရေ စတဿောတိ ‘‘ဘိက္ခု ဘိက္ခုနိယာ သဒ္ဓိံ သံဝိဒဟတိ, ဒုက္ကဋံ; အညဿ ဂါမဿ ဥပစာရံ ဩက္ကမတိ, ပါစိတ္တိယံ; ဘိက္ခုနိယာ ဂါမန္တရံ ဂစ္ဆန္တိယာ ပရိက္ခိတ္တေ ဂါမေ ပဌမပါဒေ ထုလ္လစ္စယံ, ဒုတိယပါဒေ သံဃာဒိသေသော; အပရိက္ခိတ္တဿ ပဌမပါဒေ ဥပစာရောက္ကမနေ ထုလ္လစ္စယံ, ဒုတိယပါဒေ သံဃာဒိသေသော’’တိ ဣမာ ဂါမန္တရေ ဒုက္ကဋပါစိတ္တိယထုလ္လစ္စယသံဃအာဒိသေသဝသေန စတဿော အာပတ္တိယော. စတဿော နဒိပါရပစ္စယာတိ ‘‘ဘိက္ခု ဘိက္ခုနိယာ သဒ္ဓိံ သံဝိဒဟတိ, ဒုက္ကဋံ; နာဝံ အဘိရုဟတိ, ပါစိတ္တိယံ; ဘိက္ခုနိယာ နဒိပါရံ ဂစ္ဆန္တိယာ ဥတ္တရဏကာလေ ပဌမပါဒေ ထုလ္လစ္စယံ, ဒုတိယပါဒေ သံဃာဒိသေသော’’တိ ဣမာ စတဿော. ဧကမံသေ ထုလ္လစ္စယန္တိ မနုဿမံသေ. နဝမံသေသု ဒုက္ကဋန္တိ သေသအကပ္ပိယမံသေသု.

(The phrase) 'in a village interval, four' (means): 'If a bhikkhu makes an arrangement with a bhikkhunī, it is a Dukkaṭa offense; if he enters the vicinity of another village, it is a Pācittiya offense; for a bhikkhunī going to another village: in an enclosed village, at the first step, it is a Thullaccaya offense, at the second step, a Saṅghādisesa offense; of an unenclosed (village), at the first step in entering the vicinity, it is a Thullaccaya offense, at the second step, a Saṅghādisesa offense.' Thus, these are the four offenses in a village interval, by way of Dukkaṭa, Pācittiya, Thullaccaya, and Saṅghādisesa. (The phrase) 'four conditioned by crossing a river' (means): 'If a bhikkhu makes an arrangement with a bhikkhunī, it is a Dukkaṭa offense; if he boards a boat, it is a Pācittiya offense; for a bhikkhunī going to the other side of a river, at the time of crossing, at the first step, it is a Thullaccaya offense, at the second step, a Saṅghādisesa offense.' These are the four. (The phrase) 'a Thullaccaya for one (kind of) flesh' (means): for human flesh. (The phrase) 'a Dukkaṭa for nine (kinds of) flesh' (means): for the remaining unsuitable kinds of flesh.

ဒွေ ဝါစသိကာ ရတ္တိန္တိ ဘိက္ခုနီ ရတ္တန္ဓကာရေ အပ္ပဒီပေ ပုရိသေန သဒ္ဓိံ ဟတ္ထပါသေ ဌိတာ သလ္လပတိ, ပါစိတ္တိယံ; ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတာ သလ္လပတိ, ဒုက္ကဋံ. ဒွေ ဝါစသိကာ ဒိဝါတိ ဘိက္ခုနီ ဒိဝါ ပဋိစ္ဆန္နေ ဩကာသေ ပုရိသေန သဒ္ဓိံ ဟတ္ထပါသေ ဌိတာ သလ္လပတိ, ပါစိတ္တိယံ; ဟတ္ထပါသံ ဝိဇဟိတွာ သလ္လပတိ, ဒုက္ကဋံ. ဒဒမာနဿ တိဿောတိ မရဏာဓိပ္ပာယော မနုဿဿ ဝိသံ ဒေတိ, သော စေ တေန မရတိ, ပါရာဇိကံ; ယက္ခပေတာနံ ဒေတိ, တေ စေ မရန္တိ, ထုလ္လစ္စယံ; တိရစ္ဆာနဂတဿ ဒေတိ, သော စေ မရတိ, ပါစိတ္တိယံ; အညာတိကာယ ဘိက္ခုနိယာ စီဝရဒါနေ ပါစိတ္တိယန္တိ ဧဝံ ဒဒမာနဿ တိဿော အာပတ္တိယော. စတ္တာရော စ ပဋိဂ္ဂဟေတိ ဟတ္ထဂ္ဂါဟ-ဝေဏိဂ္ဂါဟေသု သံဃာဒိသေသော, မုခေန အင်္ဂဇာတဂ္ဂဟဏေ ပါရာဇိကံ, အညာတိကာယ ဘိက္ခုနိယာ စီဝရပဋိဂ္ဂဟဏေ နိဿဂ္ဂိယံ ပါစိတ္တိယံ, အဝဿုတာယ အဝဿုတဿ ဟတ္ထတော ခါဒနီယံ ဘောဇနီယံ ပဋိဂ္ဂဏှန္တိယာ ထုလ္လစ္စယံ; ဧဝံ ပဋိဂ္ဂဟေ စတ္တာရော အာပတ္တိက္ခန္ဓာ ဟောန္တိ.

(The phrase) 'two verbal (offenses) at night' (means): if a bhikkhunī, at night in darkness without a lamp, stands within arm's reach of a man and converses, it is a Pācittiya offense; if she stands having gone beyond arm's reach and converses, it is a Dukkaṭa offense. (The phrase) 'two verbal (offenses) during the day' (means): if a bhikkhunī, during the day in a concealed place, stands within arm's reach of a man and converses, it is a Pācittiya offense; if she converses having gone beyond arm's reach, it is a Dukkaṭa offense. (The phrase) 'for one who gives, three' (means): if, with the intention of causing death, one gives poison to a person, and if that person dies from it, it is a Pārājika offense; if one gives it to yakkhas or petas, and they die, it is a Thullaccaya offense; if one gives it to an animal, and it dies, it is a Pācittiya offense; in the giving of a robe to a non-relative bhikkhunī, it is a Pācittiya offense. Thus, for one who gives, there are three offenses. (The phrase) 'and four in receiving' (means): in grasping the hand or grasping a braid of hair, it is a Saṅghādisesa offense; in taking the sexual organ with the mouth, it is a Pārājika offense; in receiving a robe from a non-relative bhikkhunī, it is a Nissaggiya Pācittiya offense; for a lustful bhikkhunī receiving hard or soft food from the hand of a lustful man, it is a Thullaccaya offense. Thus, in receiving, there are four classes of offenses.

(၂) ဒေသနာဂါမိနိယာဒိဝဏ္ဏနာ

(2) The Explanation of Offenses Absolved by Confession, and so on

၄၇၅. ပဉ္စ ဒေသနာဂါမိနိယောတိ လဟုကာ ပဉ္စ. ဆ သပ္ပဋိကမ္မာတိ ပါရာဇိကံ ဌပေတွာ အဝသေသာ. ဧကေတ္ထ အပ္ပဋိကမ္မာတိ ဧကာ ပါရာဇိကာပတ္တိ.

475. (The phrase) 'five offenses absolved by confession' (means): five minor offenses. (The phrase) 'six are remediable' (means): the remaining offenses, setting aside the Pārājika. (The phrase) 'one here is irremediable' (means): the one Pārājika offense.

ဝိနယဂရုကာ ဒွေ ဝုတ္တာတိ ပါရာဇိကဉ္စေဝ သံဃာဒိသေသဉ္စ. ကာယဝါစသိကာနိ စာတိ သဗ္ဗာနေဝ သိက္ခာပဒါနိ ကာယဝါစသိကာနိ, မနောဒွါရေ ပညတ္တံ [Pg.228] ဧကသိက္ခာပဒမ္ပိ နတ္ထိ. ဧကော ဝိကာလေ ဓညရသောတိ လောဏသောဝီရကံ. အယမေဝ ဟိ ဧကော ဓညရသော ဝိကာလေ ဝဋ္ဋတိ. ဧကာ ဉတ္တိစတုတ္ထေန သမ္မုတီတိ ဘိက္ခုနောဝါဒကသမ္မုတိ. အယမေဝ ဟိ ဧကာ ဉတ္တိစတုတ္ထကမ္မေန သမ္မုတိ အနုညာတာ.

(The phrase) 'two are grave in the Vinaya' (means): the Pārājika and the Saṅghādisesa. (The phrase) 'and they are bodily and verbal' (means): all training rules are bodily and verbal; there is not even one training rule laid down concerning the mind-door. (The phrase) 'one grain-juice at the wrong time' (means): salt-sour gruel. Indeed, only this one grain-juice is permissible at the wrong time. (The phrase) 'one authorization by a motion and three announcements' (means): the authorization of a bhikkhunī-admonisher. Indeed, only this one authorization is permitted by a formal act consisting of a motion and three announcements.

ပါရာဇိကာ ကာယိကာ ဒွေတိ ဘိက္ခူနံ မေထုနပါရာဇိကံ ဘိက္ခုနီနဉ္စ ကာယသံသဂ္ဂပါရာဇိကံ. ဒွေ သံဝါသဘူမိယောတိ အတ္တနာ ဝါ အတ္တာနံ သမာနသံဝါသကံ ကရောတိ, သမဂ္ဂေါ ဝါ သံဃော ဥက္ခိတ္တံ ဩသာရေတိ. ကုရုန္ဒိယံ ပန ‘‘သမာနသံဝါသကဘူမိ စ နာနာသံဝါသကဘူမိ စာ’’တိ ဧဝံ ဒွေ သံဝါသဘူမိယော ဝုတ္တာ. ဒွိန္နံ ရတ္တိစ္ဆေဒေါတိ ပါရိဝါသိကဿ စ မာနတ္တစာရိကဿ စ ပညတ္တာ. ဒွင်္ဂုလာ ဒုဝေတိ ဒွေ ဒွင်္ဂုလပညတ္တိယော, ‘‘ဒွင်္ဂုလပဗ္ဗပရမံ အာဒါတဗ္ဗ’’န္တိ အယမေကာ, ‘‘ဒွင်္ဂုလံ ဝါ ဒွေမာသံ ဝါ’’တိ အယမေကာ.

(The phrase) 'two are bodily Pārājika offenses' (means): for bhikkhus, the Pārājika for sexual intercourse, and for bhikkhunīs, the Pārājika for bodily contact. (The phrase) 'two grounds for communion' (means): one either makes oneself of the same communion, or a unified Saṅgha reinstates one who has been suspended. In the Kurundī commentary, however, two grounds for communion are stated thus: 'the ground of same communion and the ground of different communion.' (The phrase) 'the interruption of nights for two' (means): prescribed for one on probation and for one undergoing penance. (The phrase) 'two of two finger-breadths' (means): there are two regulations of two finger-breadths. 'To be taken at most a two-finger-joint length' is one; 'two finger-breadths or two months' is the other.

ဒွေ အတ္တာနံ ဝဓိတွာနာတိ ဘိက္ခုနီ အတ္တာနံ ဝဓိတွာ ဒွေ အာပတ္တိယော အာပဇ္ဇတိ; ဝဓတိ ရောဒတိ, အာပတ္တိ ပါစိတ္တိယဿ; ဝဓတိ န ရောဒတိ, အာပတ္တိ ဒုက္ကဋဿ. ဒွီဟိ သံဃော ဘိဇ္ဇတီတိ ကမ္မေန စ သလာကဂ္ဂါဟေန စ. ဒွေတ္ထ ပဌမာပတ္တိကာတိ ဧတ္ထ သကလေပိ ဝိနယေ ဒွေ ပဌမာပတ္တိကာ ဥဘိန္နံ ပညတ္တိဝသေန. ဣတရထာ ပန နဝ ဘိက္ခူနံ နဝ ဘိက္ခုနီနန္တိ အဋ္ဌာရသ ဟောန္တိ. ဉတ္တိယာ ကရဏာ ဒုဝေတိ ဒွေ ဉတ္တိကိစ္စာနိ – ကမ္မဉ္စ ကမ္မပါဒကာ စ. နဝသု ဌာနေသု ကမ္မံ ဟောတိ, ဒွီသု ကမ္မပါဒဘာဝေန တိဋ္ဌတိ.

(The phrase) 'two for having struck oneself' (means): a bhikkhunī, having struck herself, falls into two offenses; if she strikes and weeps, it is an offense of Pācittiya; if she strikes and does not weep, it is an offense of Dukkaṭa. (The phrase) 'the Saṅgha is split by two' (means): by a formal act and by the taking of voting tickets. (The phrase) 'two here are first offenses' (means): here, in the entire Vinaya, there are two first offenses by way of being laid down for both (bhikkhus and bhikkhunīs). Otherwise, however, there are nine for bhikkhus and nine for bhikkhunīs, thus making eighteen. (The phrase) 'two functions of a motion' (means): there are two duties of a motion—the formal act (kamma) and the basis of the formal act (kammapādakā). In nine instances, it is a formal act; in two, it stands as the basis of a formal act.

ပါဏာတိပါတေ တိဿောတိ ‘‘အနောဒိဿ ဩပါတံ ခဏတိ, သစေ မနုဿော မရတိ, ပါရာဇိကံ; ယက္ခပေတာနံ မရဏေ ထုလ္လစ္စယံ; တိရစ္ဆာနဂတဿ မရဏေ ပါစိတ္တိယ’’န္တိ ဣမာ တိဿော ဟောန္တိ. ဝါစာ ပါရာဇိကာ တယောတိ ဝဇ္ဇပဋိစ္ဆာဒိကာယ ဥက္ခိတ္တာနုဝတ္တိကာယ အဋ္ဌဝတ္ထုကာယာတိ. ကုရုန္ဒိယံ ပန ‘‘အာဏတ္တိယာ အဒိန္နာဒါနေ, မနုဿမရဏေ, ဥတ္တရိမနုဿဓမ္မဥလ္လပနေ စာ’’တိ ဧဝံ တယော ဝုတ္တာ. ဩဘာသနာ တယောတိ ဝစ္စမဂ္ဂံ ပဿာဝမဂ္ဂံ အာဒိဿ ဝဏ္ဏာဝဏ္ဏဘာသနေ သံဃာဒိသေသော, ဝစ္စမဂ္ဂံ ပဿာဝမဂ္ဂံ ဌပေတွာ အဓက္ခကံ ဥဗ္ဘဇာဏုမဏ္ဍလံ အာဒိဿ ဝဏ္ဏာဝဏ္ဏဘဏနေ ထုလ္လစ္စယံ, ဥဗ္ဘက္ခကံ အဓောဇာဏုမဏ္ဍလံ အာဒိဿ ဝဏ္ဏာဝဏ္ဏဘဏနေ ဒုက္ကဋံ. သဉ္စရိတ္တေန ဝါ တယောတိ ပဋိဂ္ဂဏှာတိ ဝီမံသတိ ပစ္စာဟရတိ[Pg.229], အာပတ္တိ သံဃာဒိသေသဿ; ပဋိဂ္ဂဏှာတိ ဝီမံသတိ န ပစ္စာဟရတိ, အာပတ္တိ ထုလ္လစ္စယဿ; ပဋိဂ္ဂဏှာတိ န ဝီမံသတိ န ပစ္စာဟရတိ, အာပတ္တိ ဒုက္ကဋဿာတိ ဣမေ သဉ္စရိတ္တေန ကာရဏဘူတေန တယော အာပတ္တိက္ခန္ဓာ ဟောန္တိ.

Regarding the destruction of life, there are three offenses: 'If one digs a pit without specifying a target, and if a human dies, it is a pārājika; upon the death of yakkhas or petas, it is a thullaccaya; upon the death of an animal, it is a pācittiya'—these are the three. There are three verbal pārājikas: for a bhikkhunī who conceals an offense, for one who follows a suspended bhikkhu, and for one who is subject to the eight items. In the Kurundī commentary, however, three are stated thus: 'in taking what is not given through command, in causing the death of a human, and in speaking of a superhuman state.' There are three offenses of alluding: in speaking praise or blame with reference to the path of excrement or the path of urine, it is a saṅghādisesa; setting aside the path of excrement and the path of urine, in speaking praise or blame with reference to the area below the collarbones and above the kneecaps, it is a thullaccaya; in speaking praise or blame with reference to the area above the collarbones and below the kneecaps, it is a dukkaṭa. Or, there are three offenses through acting as a go-between: if one accepts, investigates, and reports back, it is an offense of saṅghādisesa; if one accepts and investigates but does not report back, it is an offense of thullaccaya; if one accepts but does not investigate and does not report back, it is an offense of dukkaṭa. Thus, these three classes of offenses occur through the act of being a go-between.

တယော ပုဂ္ဂလာ န ဥပသမ္ပာဒေတဗ္ဗာတိ အဒ္ဓါနဟီနော အင်္ဂဟီနော ဝတ္ထုဝိပန္နော စ တေသံ နာနာကရဏံ ဝုတ္တမေဝ. အပိစေတ္ထ ယော ပတ္တစီဝရေန အပရိပူရော, ပရိပူရော စ န ယာစတိ, ဣမေပိ အင်္ဂဟီနေနေဝ သင်္ဂဟိတာ. မာတုဃာတကာဒယော စ ကရဏဒုက္ကဋကာ ပဏ္ဍကဥဘတောဗျဉ္ဇနကတိရစ္ဆာနဂတသင်္ခါတေန ဝတ္ထုဝိပန္နေနေဝ သင်္ဂဟိတာတိ ဝေဒိတဗ္ဗာ. ဧသ နယော ကုရုန္ဒိယံ ဝုတ္တော. တယော ကမ္မာနံ သင်္ဂဟာတိ ဉတ္တိကပ္ပနာ, ဝိပ္ပကတပစ္စတ္တံ, အတီတကရဏန္တိ. တတ္ထ ‘‘ဒဒေယျ ကရေယျာ’’တိအာဒိဘေဒါ ဉတ္တိကပ္ပနာ; ‘‘ဒေတိ ကရောတီ’’တိအာဒိဘေဒံ ဝိပ္ပကတပစ္စတ္တံ; ‘‘ဒိန္နံ ကတ’’န္တိအာဒိဘေဒံ အတီတကရဏံ နာမာတိ ဣမေဟိ တီဟိ ကမ္မာနိ သင်္ဂယှန္တိ. အပရေဟိပိ တီဟိ ကမ္မာနိ သင်္ဂယှန္တိ – ဝတ္ထုနာ, ဉတ္တိယာ, အနုဿာဝနာယာတိ. ဝတ္ထုသမ္ပန္နဉှိ ဉတ္တိသမ္ပန္နံ အနုဿာဝနသမ္ပန္နဉ္စ ကမ္မံ နာမ ဟောတိ, တေန ဝုတ္တံ ‘‘တယော ကမ္မာနံ သင်္ဂဟာ’’တိ. နာသိတကာ တယော နာမ မေတ္တိယံ ဘိက္ခုနိံ နာသေထ, ဒူသကော နာသေတဗ္ဗော, ဒသဟင်္ဂေဟိ သမန္နာဂတော သာမဏေရော နာသေတဗ္ဗော, ကဏ္ဋကံ သမဏုဒ္ဒေသံ နာသေထာတိ ဧဝံ လိင်္ဂသံဝါသဒဏ္ဍကမ္မနာသနာဝသေန တယော နာသိတကာ ဝေဒိတဗ္ဗာ. တိဏ္ဏန္နံ ဧကဝါစိကာတိ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ဒွေ တယော ဧကာနုဿာဝနေ ကာတု’’န္တိ ဝစနတော တိဏ္ဏံ ဇနာနံ ဧကုပဇ္ဈာယေန နာနာစရိယေန ဧကာနုဿာဝနာ ဝဋ္ဋတိ.

Three persons are not to be given the higher ordination: one deficient in age, one deficient in limbs, and one with a defective basis. The distinction among them has already been stated. Moreover, herein, one who is incomplete in bowl and robes, and one who, though complete, does not request ordination—these too are included under 'deficient in limbs.' Matricides and the like, and those who have committed a bad deed, are to be understood as included under 'defective basis' along with those classified as eunuchs, hermaphrodites, and animals. This method is stated in the Kurundī. Three are the ways of encompassing formal acts: the formulation of the motion, the present unfinished action, and the past action. Among these, the formulation of the motion is of the kind, 'He should give, he should do,' etc.; the present unfinished action is of the kind, 'He gives, he does,' etc.; and the past action is called, 'Given, done,' etc. By these three are formal acts encompassed. Formal acts are also encompassed by another three: by the basis, by the motion, and by the proclamation. For a formal act is called one that is complete in basis, complete in motion, and complete in proclamation; therefore it was said, 'Three are the ways of encompassing formal acts.' Three are those to be expelled: 'Expel the bhikkhunī Mettiyā,' 'The corrupting novice is to be expelled,' 'A novice endowed with ten factors is to be expelled,' and 'Expel the thorn-like novice under training.' Thus, three kinds of persons to be expelled are to be understood by way of expulsion of the characteristic, expulsion from co-residence, and expulsion by disciplinary act. A single proclamation for three: Because it is said, 'I allow, bhikkhus, for two or three to be ordained with a single proclamation,' it is permissible for three persons with one preceptor and different teachers to have a single proclamation.

အဒိန္နာဒါနေ တိဿောတိ ပါဒေ ဝါ အတိရေကပါဒေ ဝါ ပါရာဇိကံ, အတိရေကမာသကေ ထုလ္လစ္စယံ, မာသကေ ဝါ ဦနမာသကေ ဝါ ဒုက္ကဋံ. စတဿော မေထုနပစ္စယာတိ အက္ခယိတေ ပါရာဇိကံ, ယေဘုယျေန ခယိတေ ထုလ္လစ္စယံ, ဝိဝဋကတေ မုခေ ဒုက္ကဋံ, ဇတုမဋ္ဌကေ ပါစိတ္တိယံ. ဆိန္ဒန္တဿ တိဿောတိ ဝနပ္ပတိံ ဆိန္ဒန္တဿ ပါရာဇိကံ, ဘူတဂါမေ ပါစိတ္တိယံ, အင်္ဂဇာတေ ထုလ္လစ္စယံ. ပဉ္စ ဆဍ္ဍိတပစ္စယာတိ အနောဒိဿ ဝိသံ ဆဍ္ဍေတိ, သစေ တေန မနုဿော မရတိ, ပါရာဇိကံ; ယက္ခပေတေသု ထုလ္လစ္စယံ; တိရစ္ဆာနဂတေ ပါစိတ္တိယံ; ဝိဿဋ္ဌိဆဍ္ဍနေ သံဃာဒိသေသော; သေခိယေသု ဟရိတေ ဥစ္စာရပဿာဝဆဍ္ဍနေ ဒုက္ကဋံ – ဣမာ ဆဍ္ဍိတပစ္စယာ ပဉ္စာပတ္တိယော ဟောန္တိ.

Regarding taking what is not given, there are three offenses: for a pāda or more than a pāda, it is a pārājika; for more than a māsaka, it is a thullaccaya; for a māsaka or less than a māsaka, it is a dukkaṭa. Four are the offenses conditioned by sexual intercourse: with a corpse not eaten by wild or domestic dogs, it is a pārājika; with a corpse mostly eaten, it is a thullaccaya; in an opened mouth, it is a dukkaṭa; for inserting a smooth stick of lac into the urinary passage, it is a pācittiya. Regarding one who cuts, there are three offenses: for one who cuts down a 'lord of the forest' tree, it is a pārājika; for destroying plant-life, it is a pācittiya; for cutting the generative organ, it is a thullaccaya. Five are the offenses conditioned by discarding: one discards poison without specifying a target; if a human being dies from it, it is a pārājika; in the case of yakkhas or petas, it is a thullaccaya; in the case of an animal, it is a pācittiya; for discarding semen, it is a saṅghādisesa; in the Sekhiyas, for discarding feces or urine on green growth, it is a dukkaṭa—these are the five offenses conditioned by discarding.

ပါစိတ္တိယေန [Pg.230] ဒုက္ကဋာ ကတာတိ ဘိက္ခုနောဝါဒကဝဂ္ဂသ္မိံ ဒသသု သိက္ခာပဒေသု ပါစိတ္တိယေန သဒ္ဓိံ ဒုက္ကဋာ ကတာ ဧဝါတိ အတ္ထော. စတုရေတ္ထ နဝကာ ဝုတ္တာတိ ပဌမသိက္ခာပဒမှိယေဝ အဓမ္မကမ္မေ ဒွေ, ဓမ္မကမ္မေ ဒွေတိ ဧဝံ စတ္တာရော နဝကာ ဝုတ္တာတိ အတ္ထော. ဒွိန္နံ စီဝရေန စာတိ ဘိက္ခူနံ သန္တိကေ ဥပသမ္ပန္နာယ စီဝရံ ဒေန္တဿ ပါစိတ္တိယံ, ဘိက္ခုနီနံ သန္တိကေ ဥပသမ္ပန္နာယ ဒေန္တဿ ဒုက္ကဋန္တိ ဧဝံ ဒွိန္နံ ဘိက္ခုနီနံ စီဝရံ ဒေန္တဿ စီဝရေန ကာရဏဘူတေန အာပတ္တိ ဟောတီတိ အတ္ထော.

Regarding 'By a pācittiya, dukkaṭas are made': this means that in the ten training rules in the Bhikkhunī-instructing Chapter, dukkaṭas have been laid down together with a pācittiya. Regarding 'Herein four sets of nine are stated': this means that in the first training rule itself, two sets of nine in the case of an unlawful formal act and two in the case of a lawful formal act—thus four sets of nine are stated. Regarding 'And by a robe for two': for one who gives a robe to a bhikkhunī ordained in the presence of bhikkhus, it is a pācittiya; for one who gives a robe to a bhikkhunī ordained in the presence of bhikkhunīs, it is a dukkaṭa. Thus, for one who gives a robe to a bhikkhunī in these two cases, an offense is incurred with the robe as the cause—this is the meaning.

အဋ္ဌ ပါဋိဒေသနီယာတိ ပါဠိယံ အာဂတာ ဧဝ. ဘုဉ္ဇန္တာမကဓညေန ပါစိတ္တိယေန ဒုက္ကဋာ ကတာတိ အာမကဓညံ ဝိညာပေတွာ ဘုဉ္ဇန္တိယာ ပါစိတ္တိယေန သဒ္ဓိံ ဒုက္ကဋာ ကတာယေဝ.

There are eight pāṭidesanīya offenses, which are those that have come down in the Pāḷi itself. Regarding 'By eating raw grain, a pācittiya with a dukkaṭa is made': this means that for a bhikkhunī who, having requested raw grain, eats it, a dukkaṭa is made together with a pācittiya.

ဂစ္ဆန္တဿ စတဿောတိ ဘိက္ခုနိယာ ဝါ မာတုဂါမေန ဝါ သဒ္ဓိံ သံဝိဓာယ ဂစ္ဆန္တဿ ဒုက္ကဋံ, ဂါမူပစာရောက္ကမနေ ပါစိတ္တိယံ, ယာ ဘိက္ခုနီ ဧကာ ဂါမန္တရံ ဂစ္ဆတိ, တဿာ ဂါမူပစာရံ ဩက္ကမန္တိယာ ပဌမပါဒေ ထုလ္လစ္စယံ, ဒုတိယပါဒေ သံဃာဒိသေသောတိ ဂစ္ဆန္တဿ ဣမာ စတဿော အာပတ္တိယော ဟောန္တိ. ဌိတဿ စာပိ တတ္တကာတိ ဌိတဿပိ စတဿော ဧဝါတိ အတ္ထော. ကထံ? ဘိက္ခုနီ အန္ဓကာရေ ဝါ ပဋိစ္ဆန္နေ ဝါ ဩကာသေ မိတ္တသန္ထဝဝသေန ပုရိသဿ ဟတ္ထပါသေ တိဋ္ဌတိ, ပါစိတ္တိယံ; ဟတ္ထပါသံ ဝိဇဟိတွာ တိဋ္ဌတိ, ဒုက္ကဋံ; အရုဏုဂ္ဂမနကာလေ ဒုတိယိကာယ ဟတ္ထပါသံ ဝိဇဟန္တီ တိဋ္ဌတိ, ထုလ္လစ္စယံ; ဝိဇဟိတွာ တိဋ္ဌတိ, သံဃာဒိသေသောတိ နိသိန္နဿ စတဿော အာပတ္တိယော. နိပန္နဿာပိ တတ္တကာတိ သစေပိ ဟိ သာ နိသီဒတိ ဝါ နိပဇ္ဇတိ ဝါ, ဧတာယေဝ စတဿော အာပတ္တိယော အာပဇ္ဇတိ.

For one who is going, there are four offenses: for a bhikkhu who goes by prearrangement with a bhikkhunī or a laywoman, it is a dukkaṭa; upon entering the village precincts, it is a pācittiya. For a bhikkhunī who goes alone to another village, upon entering the village precincts, with the first step it is a thullaccaya; with the second step, it is a saṅghādisesa. Thus, for one who is going, these are the four offenses. And for one who is standing, just as many: this means that for one who is standing also, there are four offenses. How? If a bhikkhunī, on account of friendly intimacy, stands within arm's reach of a man in the dark or in a concealed place, it is a pācittiya; if she stands having gone beyond arm's reach, it is a dukkaṭa. At dawn, if she stands while leaving the arm's reach of her female companion, it is a thullaccaya; if she stands after having left it, it is a saṅghādisesa. These are the four offenses for one who is sitting. For one who is lying down, there are also just as many: for if she sits or lies down, she incurs these same four offenses.

(၃) ပါစိတ္တိယဝဏ္ဏနာ

(3) The Commentary on the Pācittiya

၄၇၆. ပဉ္စ ပါစိတ္တိယာနီတိ ပဉ္စ ဘေသဇ္ဇာနိ ပဋိဂ္ဂဟေတွာ နာနာဘာဇနေသု ဝါ ဧကဘာဇနေ ဝါ အမိဿေတွာ ဌပိတာနိ ဟောန္တိ, သတ္တာဟာတိက္ကမေ သော ဘိက္ခု ပဉ္စ ပါစိတ္တိယာနိ သဗ္ဗာနိ နာနာဝတ္ထုကာနိ ဧကက္ခဏေ အာပဇ္ဇတိ, ‘‘ဣမံ ပဌမံ အာပန္နော, ဣမံ ပစ္ဆာ’’တိ န ဝတ္တဗ္ဗော.

476. As for 'five Pācittiyas': Having received five medicines, they are kept without being mixed, either in various vessels or in one vessel. When seven days have passed, that bhikkhu incurs all five Pācittiya offenses, which have various bases, in a single moment. It should not be said, 'He incurred this one first, and this one later.'

နဝ ပါစိတ္တိယာနီတိ ယော ဘိက္ခု နဝ ပဏီတဘောဇနာနိ ဝိညာပေတွာ တေဟိ သဒ္ဓိံ ဧကတော ဧကံ ကဗဠံ ဩမဒ္ဒိတွာ မုခေ ပက္ခိပိတွာ ပရဂဠံ အတိက္ကာမေတိ, အယံ နဝ ပါစိတ္တိယာနိ သဗ္ဗာနိ နာနာဝတ္ထုကာနိ ဧကက္ခဏေ အာပဇ္ဇတိ [Pg.231] ‘‘ဣမံ ပဌမံ အာပန္နော, ဣမံ ပစ္ဆာ’’တိ န ဝတ္တဗ္ဗော. ဧကဝါစာယ ဒေသေယျာတိ ‘‘အဟံ, ဘန္တေ, ပဉ္စ ဘေသဇ္ဇာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟံ အတိက္ကာမေတွာ ပဉ္စ အာပတ္တိယော အာပန္နော, တာ တုမှမူလေ ပဋိဒေသေမီ’’တိ ဧဝံ ဧကဝါစာယ ဒေသေယျ, ဒေသိတာဝ ဟောန္တိ, ဒွီဟိ တီဟိ ဝါစာဟိ ကိစ္စံ နာမ နတ္ထိ. ဒုတိယဝိဿဇ္ဇနေပိ ‘‘အဟံ, ဘန္တေ, နဝ ပဏီတဘောဇနာနိ ဝိညာပေတွာ ဘုဉ္ဇိတွာ နဝ အာပတ္တိယော အာပန္နော, တာ တုမှမူလေ ပဋိဒေသေမီ’’တိ ဝတ္တဗ္ဗံ.

As for 'nine Pācittiyas': If a bhikkhu, having requested nine choice foods, presses them together into a single mouthful, places it in his mouth, and causes it to pass beyond the throat, this bhikkhu incurs all nine Pācittiya offenses, which have various bases, in a single moment. It should not be said, 'He incurred this one first, and this one later.' As for 'he should confess with a single statement': He should confess with a single statement thus: 'Venerable sir, having received five medicines and having let seven days pass, I have incurred five offenses. I confess them at your feet.' They are indeed confessed. There is no need for two or three statements. Also in the second answer, it should be said: 'Venerable sir, having requested and eaten nine choice foods, I have incurred nine offenses. I confess them at your feet.'

ဝတ္ထုံ ကိတ္တေတွာ ဒေသေယျာတိ ‘‘အဟံ, ဘန္တေ, ပဉ္စ ဘေသဇ္ဇာနိ ပဋိဂ္ဂဟေတွာ သတ္တာဟံ အတိက္ကာမေသိံ, ယထာဝတ္ထုကံ တံ တုမှမူလေ ပဋိဒေသေမီ’’တိ ဧဝံ ဝတ္ထုံ ကိတ္တေတွာ ဒေသေယျ, ဒေသိတာဝ ဟောန္တိ အာပတ္တိယော, အာပတ္တိယာ နာမဂ္ဂဟဏေန ကိစ္စံ နတ္ထိ. ဒုတိယဝိဿဇ္ဇနေပိ ‘‘အဟံ, ဘန္တေ, နဝ ပဏီတဘောဇနာနိ ဝိညာပေတွာ ဘုတ္တော, ယထာဝတ္ထုကံ တံ တုမှမူလေ ပဋိဒေသေမီ’’တိ ဝတ္တဗ္ဗံ.

As for 'he should confess by stating the matter': He should confess by stating the matter thus: 'Venerable sir, having received five medicines, I let seven days pass. I confess that to you at your feet according to the matter.' Thus, the offenses are indeed confessed; there is no need for mentioning the name of the offense. Also in the second answer, it should be said: 'Venerable sir, I have eaten after having requested nine choice foods. I confess that to you at your feet according to the matter.'

ယာဝတတိယကေ တိဿောတိ ဥက္ခိတ္တာနုဝတ္တိကာယ ပါရာဇိကံ ဘေဒကာနုဝတ္တကာနံ ကောကာလိကာဒီနံ သံဃာဒိသေသံ, ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ စဏ္ဍကာဠိကာယ စ ဘိက္ခုနိယာ ပါစိတ္တိယန္တိ ဣမာ ယာဝတတိယကာ တိဿော အာပတ္တိယော. ဆ ဝေါဟာရပစ္စယာတိ ပယုတ္တဝါစာပစ္စယာ ဆ အာပတ္တိယော အာပဇ္ဇတီတိ အတ္ထော. ကထံ? အာဇီဝဟေတု အာဇီဝကာရဏာ ပါပိစ္ဆော ဣစ္ဆာပကတော အသန္တံ အဘူတံ ဥတ္တရိမနုဿဓမ္မံ ဥလ္လပတိ, အာပတ္တိ ပါရာဇိကဿ. အာဇီဝဟေတု အာဇီဝကာရဏာ သဉ္စရိတ္တံ သမာပဇ္ဇတိ, အာပတ္တိ သံဃာဒိသေသဿ. အာဇီဝဟေတု အာဇီဝကာရဏာ ယော တေ ဝိဟာရေ ဝသတိ သော အရဟာတိ ဝဒတိ, အာပတ္တိ ထုလ္လစ္စယဿ. အာဇီဝဟေတု အာဇီဝကာရဏာ ဘိက္ခု ပဏီတဘောဇနာနိ အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဘုဉ္ဇတိ, အာပတ္တိ ပါစိတ္တိယဿ. အာဇီဝဟေတု အာဇီဝကာရဏာ ဘိက္ခုနီ ပဏီတဘောဇနာနိ အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဘုဉ္ဇတိ, အာပတ္တိ ပါဋိဒေသနီယဿ. အာဇီဝဟေတု အာဇီဝကာရဏာ သူပံ ဝါ ဩဒနံ ဝါ အဂိလာနော အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဘုဉ္ဇတိ, အာပတ္တိ ဒုက္ကဋဿာတိ.

As for 'the three that are up to the third time': For the bhikkhunī who is a follower of a suspended bhikkhu, a Pārājika; for the followers of a schismatic, such as Kokālika and others, a Saṅghādisesa; and for the bhikkhunī Caṇḍakāḷī on account of not abandoning a wicked view, a Pācittiya. These are the three offenses that are 'up to the third time'. As for 'six due to the condition of conduct': The meaning is that one incurs six offenses due to the condition of uttered speech. How? For the sake of livelihood, for the reason of livelihood, being one with evil desires and overcome by desire, one boasts of a non-existent, untrue superhuman state; this is an offense of Pārājika. For the sake of livelihood, for the reason of livelihood, one engages in matchmaking; this is an offense of Saṅghādisesa. For the sake of livelihood, for the reason of livelihood, one says, 'He who lives in your monastery is an Arahant'; this is an offense of Thullaccaya. For the sake of livelihood, for the reason of livelihood, a bhikkhu requests choice foods for his own sake and eats them; this is an offense of Pācittiya. For the sake of livelihood, for the reason of livelihood, a bhikkhunī requests choice foods for her own sake and eats them; this is an offense of Pāṭidesanīya. For the sake of livelihood, for the reason of livelihood, being not ill, one requests soup or rice for one's own sake and eats it; this is an offense of Dukkaṭa.

ခါဒန္တဿ တိဿောတိ မနုဿမံသေ ထုလ္လစ္စယံ, အဝသေသေသု အကပ္ပိယမံသေသု ဒုက္ကဋံ, ဘိက္ခုနိယာ လသုဏေ ပါစိတ္တိယံ. ပဉ္စ ဘောဇနပစ္စယာတိ အဝဿုတာ အဝဿုတဿ ပုရိသဿ ဟတ္ထတော ဘောဇနံ ဂဟေတွာ တတ္ထေဝ [Pg.232] မနုဿမံသံ လသုဏံ အတ္တနော အတ္ထာယ ဝိညာပေတွာ ဂဟိတပဏီတဘောဇနာနိ အဝသေသဉ္စ အကပ္ပိယမံသံ ပက္ခိပိတွာ ဝေါမိဿကံ ဩမဒ္ဒိတွာ အဇ္ဈောဟရမာနာ သံဃာဒိသေသံ, ထုလ္လစ္စယံ, ပါစိတ္တိယံ, ပါဋိဒေသနီယံ, ဒုက္ကဋန္တိ ဣမာ ပဉ္စ အာပတ္တိယော ဘောဇနပစ္စယာ အာပဇ္ဇတိ.

As for 'the three for one who is eating': On account of human flesh, a Thullaccaya is incurred; on account of the remaining unsuitable meats, a Dukkaṭa is incurred; for a bhikkhunī, on account of garlic, a Pācittiya is incurred. As for 'five due to the condition of food': When a lustful bhikkhunī, having taken food from the hand of a lustful man, right there adds and kneads together until mixed human flesh, garlic, choice foods that had been requested and received for her own sake, and the remaining unsuitable meat, and consumes it, she incurs these five offenses due to the condition of food: Saṅghādisesa, Thullaccaya, Pācittiya, Pāṭidesanīya, and Dukkaṭa.

ပဉ္စ ဌာနာနီတိ ‘‘ဥက္ခိတ္တာနုဝတ္တိကာယ ဘိက္ခုနိယာ ယာဝတတိယံ သမနုဘာသနာယ အပ္ပဋိနိဿဇ္ဇန္တိယာ ဉတ္တိယာ ဒုက္ကဋံ, ဒွီဟိ ကမ္မဝါစာဟိ ထုလ္လစ္စယံ, ကမ္မဝါစာပရိယောသာနေ အာပတ္တိ ပါရာဇိကဿ, သံဃဘေဒါယ ပရက္ကမနာဒီသု သံဃာဒိသေသော, ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ ပါစိတ္တိယ’’န္တိ ဧဝံ သဗ္ဗာ ယာဝတတိယကာ ပဉ္စ ဌာနာနိ ဂစ္ဆန္တိ. ပဉ္စန္နဉ္စေဝ အာပတ္တီတိ အာပတ္တိ နာမ ပဉ္စန္နံ သဟဓမ္မိကာနံ ဟောတိ, တတ္ထ ဒွိန္နံ နိပ္ပရိယာယေန အာပတ္တိယေဝ, သိက္ခာမာနသာမဏေရိသာမဏေရာနံ ပန အကပ္ပိယတ္တာ န ဝဋ္ဋတိ. ဣမိနာ ပရိယာယေန တေသံ အာပတ္တိ န ဒေသာပေတဗ္ဗာ, ဒဏ္ဍကမ္မံ ပန တေသံ ကာတဗ္ဗံ. ပဉ္စန္နံ အဓိကရဏေန စာတိ အဓိကရဏဉ္စ ပဉ္စန္နမေဝါတိ အတ္ထော. ဧတေသံယေဝ ဟိ ပဉ္စန္နံ ပတ္တစီဝရာဒီနံ အတ္ထာယ ဝိနိစ္ဆယဝေါဟာရော အဓိကရဏန္တိ ဝုစ္စတိ, ဂိဟီနံ ပန အဍ္ဍကမ္မံ နာမ ဟောတိ.

As for 'five occasions': 'For a bhikkhunī who is a follower of a suspended one, who does not give it up after being admonished up to the third time with a formal procedure: by the motion, it is a Dukkaṭa; by the two proclamations, it is a Thullaccaya; at the end of the proclamation, it is an offense of Pārājika. For striving, etc., for schism in the Saṅgha, it is a Saṅghādisesa. For not abandoning a wicked view, it is a Pācittiya.' Thus, all 'up to the third time' offenses lead to five occasions. As for 'an offense for five': An offense is for the five co-religionists. Among them, for two (the bhikkhu and bhikkhunī), it is unequivocally an offense. But for female probationers, female novices, and male novices, because it is unsuitable, it is not allowable. By this reasoning, an offense for them should not be confessed, but a disciplinary action should be taken against them. As for 'and by a legal question for five': The meaning is that a legal question is also only for the five. Indeed, for these very five, the speech for making a decision for the sake of bowls, robes, etc., is called a 'legal question'. For householders, however, it is called a lawsuit.

ပဉ္စန္နံ ဝိနိစ္ဆယော ဟောတီတိ ပဉ္စန္နံ သဟဓမ္မိကာနံယေဝ ဝိနိစ္ဆယော နာမ ဟောတိ. ပဉ္စန္နံ ဝူပသမေန စာတိ ဧတေသံယေဝ ပဉ္စန္နံ အဓိကရဏံ ဝိနိစ္ဆိတံ ဝူပသန္တံ နာမ ဟောတီတိ အတ္ထော. ပဉ္စန္နဉ္စေဝ အနာပတ္တီတိ ဧတေသံယေဝ ပဉ္စန္နံ အနာပတ္တိ နာမ ဟောတီတိ အတ္ထော. တီဟိ ဌာနေဟိ သောဘတီတိ သံဃာဒီဟိ တီဟိ ကာရဏေဟိ သောဘတိ. ကတဝီတိက္ကမော ဟိ ပုဂ္ဂလော သပ္ပဋိကမ္မံ အာပတ္တိံ သံဃမဇ္ဈေ ဂဏမဇ္ဈေ ပုဂ္ဂလသန္တိကေ ဝါ ပဋိကရိတွာ အဗ္ဘုဏှသီလော ပါကတိကော ဟောတိ, တသ္မာ တီဟိ ဌာနေဟိ သောဘတီတိ ဝုစ္စတိ.

As for 'there is a decision of five': A decision is only for the five co-religionists. As for 'and by the settlement for five': The meaning is that the legal question of these very five, having been decided, is called 'settled'. As for 'no-offense for five': The meaning is that 'no-offense' is for these very five. As for 'one shines in three ways': One shines for three reasons, such as the Saṅgha. Indeed, a person who has committed a transgression, having remedied a remediable offense in the midst of the Saṅgha, in the midst of a group, or in the presence of an individual, becomes one of fresh virtue, of a normal state. Therefore, it is said, 'one shines in three ways'.

ဒွေ ကာယိကာ ရတ္တိန္တိ ဘိက္ခုနီ ရတ္တန္ဓကာရေ ပုရိသဿ ဟတ္ထပါသေ ဌာနနိသဇ္ဇသယနာနိ ကပ္ပယမာနာ ပါစိတ္တိယံ, ဟတ္ထပါသံ ဝိဇဟိတွာ ဌာနာဒီနိ ကပ္ပယမာနာ ဒုက္ကဋန္တိ ဒွေ ကာယဒွါရသမ္ဘဝါ အာပတ္တိယော ရတ္တိံ အာပဇ္ဇတိ. ဒွေ ကာယိကာ ဒိဝါတိ ဧတေနေဝ ဥပါယေန ဒိဝါ ပဋိစ္ဆန္နေ ဩကာသေ ဒွေ အာပတ္တိယော အာပဇ္ဇတိ. နိဇ္ဈာယန္တဿ ဧကာ အာပတ္တီတိ ‘‘န စ, ဘိက္ခဝေ, သာရတ္တေန မာတုဂါမဿ အင်္ဂဇာတံ ဥပနိဇ္ဈာယိတဗ္ဗံ[Pg.233]. ယော ဥပနိဇ္ဈာယေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (ပါရာ. ၂၆၆) နိဇ္ဈာယန္တဿ အယမေကာ အာပတ္တိ. ဧကာ ပိဏ္ဍပါတပစ္စယာတိ ‘‘န စ, ဘိက္ခဝေ, ဘိက္ခာဒါယိကာယ မုခံ ဩလောကေတဗ္ဗ’’န္တိ (စူဠဝ. ၃၆၆) ဧတ္ထ ဒုက္ကဋာပတ္တိ, အန္တမသော ယာဂုံ ဝါ ဗျဉ္ဇနံ ဝါ ဒေန္တဿ သာမဏေရဿာပိ ဟိ မုခံ ဥလ္လောကယတော ဒုက္ကဋမေဝ. ကုရုန္ဒိယံ ပန ‘‘ဧကာ ပိဏ္ဍပါတပစ္စယာတိ ဘိက္ခုနိပရိပါစိတံ ပိဏ္ဍပါတံ ဘုဉ္ဇန္တဿ ပါစိတ္တိယ’’န္တိ ဝုတ္တံ.

Two bodily offenses at night: A bhikkhunī who, in the darkness of night, prepares a place for standing, sitting, or sleeping within a man's arm's reach, incurs a pācittiya offense; if she prepares a place for standing and so on having gone beyond arm's reach, she incurs a dukkaṭa offense. Thus, at night, she incurs two offenses arising from the body-door. Two bodily offenses during the day: By this same method, two offenses are incurred during the day in a concealed place. One offense for gazing: 'Bhikkhus, one should not gaze intently at the private parts of a woman with lust. Whoever does so incurs a dukkaṭa offense.' Thus, for one who gazes, this is one offense. One offense on account of almsfood: 'Bhikkhus, one should not look at the face of a female alms-giver.' Herein, a dukkaṭa offense is incurred; at the very least, for looking up at the face of even a novice who is giving gruel or curry, a dukkaṭa offense is incurred. However, in the Kurundī, it is said: 'One offense on account of almsfood means a pācittiya offense is incurred for eating almsfood prepared by a bhikkhunī.'

အဋ္ဌာနိသံသေ သမ္ပဿန္တိ ကောသမ္ဗကက္ခန္ဓကေ ဝုတ္တာနိသံသေ. ဥက္ခိတ္တကာ တယော ဝုတ္တာတိ အာပတ္တိယာ အဒဿနေ အပ္ပဋိကမ္မေ ပါပိကာယ စ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေတိ. တေစတ္တာလီသ သမ္မာဝတ္တနာတိ တေသံယေဝ ဥက္ခိတ္တကာနံ ဧတ္တကေသု ဝတ္တေသု ဝတ္တနာ.

Seeing the eight benefits: this refers to the benefits spoken of in the Kosambakakkhandhaka. Three suspended ones are spoken of: one suspended for not seeing an offense, one for not making amends for an offense, and one for not relinquishing a wrong view. Forty-three proper conducts: this refers to the conduct of those very suspended bhikkhus in these forty-three duties.

ပဉ္စဌာနေ မုသာဝါဒေါတိ ပါရာဇိကသံဃာဒိသေသထုလ္လစ္စယပါစိတ္တိယဒုက္ကဋသင်္ခါတေ ပဉ္စဋ္ဌာနေ မုသာဝါဒေါ ဂစ္ဆတိ. စုဒ္ဒသ ပရမန္တိ ဝုစ္စတီတိ ဒသာဟပရမာဒိနယေန ဟေဋ္ဌာ ဝုတ္တံ. ဒွါဒသ ပါဋိဒေသနီယာတိ ဘိက္ခူနံ စတ္တာရိ ဘိက္ခုနီနံ အဋ္ဌ. စတုန္နံ ဒေသနာယ စာတိ စတုန္နံ အစ္စယဒေသနာယာတိ အတ္ထော. ကတမာ ပန သာတိ? ဒေဝဒတ္တေန ပယောဇိတာနံ အဘိမာရာနံ အစ္စယဒေသနာ, အနုရုဒ္ဓတ္ထေရဿ ဥပဋ္ဌာယိကာယ အစ္စယဒေသနာ, ဝဍ္ဎဿ လိစ္ဆဝိနော အစ္စယဒေသနာ, ဝါသဘဂါမိယတ္ထေရဿ ဥက္ခေပနီယကမ္မံ ကတွာ အာဂတာနံ ဘိက္ခူနံ အစ္စယဒေသနာတိ အယံ စတုန္နံ အစ္စယဒေသနာ နာမ.

False speech in five instances: False speech leads to the five instances designated as pārājika, saṅghādisesa, thullaccaya, pācittiya, and dukkaṭa. Fourteen are called 'at most': this was stated below by the method beginning with 'at most ten days'. Twelve to be confessed: four for bhikkhus and eight for bhikkhunīs. And by the confession of four: the meaning is the confession of transgression by four. And what is that? The confession of transgression by the assassins employed by Devadatta; the confession of transgression by the female attendant of the Elder Anuruddha; the confession of transgression by Vaḍḍha the Licchavi; and the confession of transgression by the bhikkhus who, having performed the act of suspension upon the Elder Vāsabhagāmiya, had returned. This is called the confession of transgression by four.

အဋ္ဌင်္ဂိကော မုသာဝါဒေါတိ ‘‘ပုဗ္ဗေဝဿ ဟောတိ မုသာ ဘဏိဿ’’န္တိ အာဒိံ ကတွာ ‘‘ဝိနိဓာယ သည’’န္တိ ပရိယောသာနေဟိ (ပါစိ. ၄-၅; ပရိ. ၄၅၉) အဋ္ဌဟိ အင်္ဂေဟိ အဋ္ဌင်္ဂိကော. ဥပေါသထင်္ဂါနိပိ ပါဏံ န ဟနေတိအာဒိနာ နယေန ဝုတ္တာနေဝ. အဋ္ဌ ဒူတေယျင်္ဂါနီတိ ‘‘ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သောတာ စ ဟောတိ သာဝေတာ စာ’’တိအာဒိနာ (စူဠဝ. ၃၄၇) နယေန သံဃဘေဒကေ ဝုတ္တာနိ. အဋ္ဌ တိတ္ထိယဝတ္တာနိ မဟာခန္ဓကေ ဝုတ္တာနိ.

Eightfold false speech: it is eightfold by the eight factors beginning with 'beforehand he has the intention: "I will speak falsely,"' and ending with 'misrepresenting perception.' The Uposatha factors also are just as stated by the method beginning with 'one should not kill a living being.' The eight factors of a messenger: these are spoken of in the Saṅghabhedakakkhandhaka by the method beginning with 'Here, Bhikkhus, a bhikkhu is a hearer and a reporter...' The eight practices of the sectarians are spoken of in the Mahākhandhaka.

အဋ္ဌဝါစိကာ ဥပသမ္ပဒါတိ ဘိက္ခုနီနံ ဥပသမ္ပဒံ သန္ဓာယ ဝုတ္တံ. အဋ္ဌန္နံ ပစ္စုဋ္ဌာတဗ္ဗန္တိ ဘတ္တဂ္ဂေ အဋ္ဌန္နံ ဘိက္ခုနီနံ ဣတရာဟိ ပစ္စုဋ္ဌာယ အာသနံ ဒါတဗ္ဗံ[Pg.234]. ဘိက္ခုနောဝါဒကော အဋ္ဌဟီတိ အဋ္ဌဟင်္ဂေဟိ သမန္နာဂတော ဘိက္ခု ဘိက္ခုနောဝါဒကော သမ္မန္နိတဗ္ဗော.

The eight-statement ordination: this is said in reference to the ordination of bhikkhunīs. For eight one should rise up: in the refectory, other bhikkhunīs should rise up and give a seat to eight bhikkhunīs. An advisor to bhikkhunīs by eight: a bhikkhu endowed with eight factors should be appointed as an advisor to bhikkhunīs.

ဧကဿ ဆေဇ္ဇန္တိ ဂါထာယ နဝသု ဇနေသု ယော သလာကံ ဂါဟေတွာ သံဃံ ဘိန္ဒတိ, တဿေဝ ဆေဇ္ဇံ ဟောတိ, ဒေဝဒတ္တော ဝိယ ပါရာဇိကံ အာပဇ္ဇတိ. ဘေဒကာနုဝတ္တကာနံ စတုန္နံ ထုလ္လစ္စယံ ကောကာလိကာဒီနံ ဝိယ, ဓမ္မဝါဒီနံ စတုန္နံ အနာပတ္တိ. ဣမာ ပန အာပတ္တိယော စ အနာပတ္တိယော စ သဗ္ဗေသံ ဧကဝတ္ထုကာ သံဃဘေဒဝတ္ထုကာ ဧဝ.

In the verse beginning 'For one, there is cutting off': Among nine persons, whichever bhikkhu, having caused the voting-slips to be taken, splits the Saṅgha, for him alone there is a cutting off; like Devadatta, he incurs a pārājika offense. For the four followers of the schismatic, there is a thullaccaya offense, like for Kokālika and others; for the four who speak in accordance with the Dhamma, there is no offense. Furthermore, these offenses and non-offenses for all of them have a single basis; they have only the basis of splitting the Saṅgha.

နဝ အာဃာတဝတ္ထူနီတိ ဂါထာယ နဝဟီတိ နဝဟိ ဘိက္ခူဟိ သံဃော ဘိဇ္ဇတိ. ဉတ္တိယာ ကရဏာ နဝါတိ ဉတ္တိယာ ကာတဗ္ဗာနိ ကမ္မာနိ နဝါတိ အတ္ထော. သေသံ ဥတ္တာနမေဝ.

In the verse beginning 'Nine grounds for resentment': the word 'by nine' means the Saṅgha is split by nine bhikkhus. 'Nine acts by announcement': the meaning is that the formal acts to be done by announcement are nine. The rest is self-evident.

(၄) အဝန္ဒနီယပုဂ္ဂလာဒိဝဏ္ဏနာ

(4) Exposition on Persons Unworthy of Veneration, etc.

၄၇၇. ဒသ ပုဂ္ဂလာ နာဘိဝါဒေတဗ္ဗာတိ သေနာသနက္ခန္ဓကေ ဝုတ္တာ ဒသ ဇနာ. အဉ္ဇလိ သာမီစေန စာတိ သာမီစိကမ္မေန သဒ္ဓိံ အဉ္ဇလိ စ တေသံ န ကာတဗ္ဗော, နေဝ ပါနီယာပုစ္ဆနတာလဝဏ္ဋဂ္ဂဟဏာဒိ ခန္ဓကဝတ္တံ တေသံ ဒဿေတဗ္ဗံ, န အဉ္ဇလိ ပဂ္ဂဏှိတဗ္ဗောတိ အတ္ထော. ဒသန္နံ ဒုက္ကဋန္တိ တေသံယေဝ ဒသန္နံ ဧဝံ ကရောန္တဿ ဒုက္ကဋံ ဟောတိ. ဒသ စီဝရဓာရဏာတိ ဒသ ဒိဝသာနိ အတိရေကစီဝရဿ ဓာရဏာ အနုညာတာတိ အတ္ထော.

477. As for 'Ten persons are not to be venerated,' this refers to the ten persons mentioned in the Senāsanakkhandhaka. As for 'and an añjali with proper conduct,' it means that an añjali together with proper conduct should not be performed towards them. The duties of the Khandhaka, such as asking about drinking water, taking a palm-leaf fan, and so on, should not be shown to them. An añjali should not be raised; this is the meaning. As for 'For the ten, it is a dukkaṭa offense,' it means that for one who acts thus towards those same ten persons, there is a dukkaṭa offense. As for 'Ten [days for] wearing a robe,' it means that the wearing of an extra robe for ten days is permitted.

ပဉ္စန္နံ ဝဿံဝုဋ္ဌာနံ, ဒါတဗ္ဗံ ဣဓ စီဝရန္တိ ပဉ္စန္နံ သဟဓမ္မိကာနံ သမ္မုခါဝ ဒါတဗ္ဗံ. သတ္တန္နံ သန္တေတိ ဒိသာပက္ကန္တဥမ္မတ္တကခိတ္တစိတ္တဝေဒနာဋ္ဋာနံ တိဏ္ဏဉ္စ ဥက္ခိတ္တကာနန္တိ ဣမေသံ သတ္တန္နံ သန္တေ ပတိရူပေ ဂါဟကေ ပရမ္မုခါပိ ဒါတဗ္ဗံ. သောဠသန္နံ န ဒါတဗ္ဗန္တိ သေသာနံ စီဝရက္ခန္ဓကေ ဝုတ္တာနံ ပဏ္ဍကာဒီနံ သောဠသန္နံ န ဒါတဗ္ဗံ.

As for 'To the five who have completed the rains-residence, a robe should be given here,' it means a robe should be given in the presence of five co-religionists. As for 'For the seven, if there is [a proxy],' it means for these seven—a monk who has gone to another region, an insane monk, a monk with a deranged mind, a monk afflicted by pain, and the three kinds of suspended monks—if there is a suitable proxy, a robe should be given even in their absence. As for 'To the sixteen, it should not be given,' it means a robe should not be given to the remaining sixteen persons, such as the paṇḍaka and so on, who are mentioned in the Cīvarakkhandhaka.

ကတိသတံ ရတ္တိသတံ, အာပတ္တိယော ဆာဒယိတွာနာတိ ကတိသတံ အာပတ္တိယော ရတ္တိသတံ ဆာဒယိတွာန. ဒသသတံ ရတ္တိသတံ, အာပတ္တိယော ဆာဒယိတွာနာတိ ဒသသတံ အာပတ္တိယော ရတ္တိသတံ ဆာဒယိတွာန. အယဉှေတ္ထ သင်္ခေပတ္ထော – ယော ဒိဝသေ သတံ သတံ သံဃာဒိသေသာပတ္တိယော အာပဇ္ဇိတွာ ဒသ ဒသ ဒိဝသေ ပဋိစ္ဆာဒေတိ, တေန ရတ္တိသတံ အာပတ္တိသဟဿံ ပဋိစ္ဆာဒိတံ ဟောတိ, သော သဗ္ဗာဝ တာ အာပတ္တိယော ဒသာဟပဋိစ္ဆန္နာတိ [Pg.235] ပရိဝါသံ ယာစိတွာ ဒသ ရတ္တိယော ဝသိတွာန မုစ္စေယျ ပါရိဝါသိကောတိ.

As for 'For how many hundreds, for a hundred nights, having concealed offenses?', it means having concealed how many hundreds of offenses for a hundred nights. As for 'For ten hundreds, for a hundred nights, having concealed offenses?', it means having concealed ten hundred offenses for a hundred nights. Indeed, this is the meaning in brief here: A monk who, having committed one hundred Saṅghādisesa offenses each day, conceals them for ten days—by him, a thousand offenses have been concealed for a hundred nights. For all those offenses, having requested a consolidated probation on the grounds that they were 'concealed for ten days,' and having lived under it for ten nights, he would be released from that probation.

ဒွါဒသ ကမ္မဒေါသာ ဝုတ္တာတိ အပလောကနကမ္မံ အဓမ္မေနဝဂ္ဂံ, အဓမ္မေနသမဂ္ဂံ, ဓမ္မေနဝဂ္ဂံ, တထာ ဉတ္တိကမ္မဉတ္တိဒုတိယကမ္မဉတ္တိစတုတ္ထကမ္မာနိပီတိ ဧဝံ ဧကေကသ္မိံ ကမ္မေ တယော တယော ကတွာ ဒွါဒသ ကမ္မဒေါသာ ဝုတ္တာ.

As for 'Twelve faults of formal acts have been stated,' it means: an act by consent may be unlawful and by an incomplete chapter, unlawful and by a complete chapter, or lawful and by an incomplete chapter. Similarly, an act by motion, an act by motion and a second announcement, and an act by motion and a fourth announcement also have these three faults each. Thus, by taking three for each formal act, twelve faults of formal acts have been stated.

စတဿော ကမ္မသမ္ပတ္တိယောတိ အပလောကနကမ္မံ ဓမ္မေနသမဂ္ဂံ, တထာ သေသာနိပီတိ ဧဝံ စတဿော ကမ္မသမ္ပတ္တိယော ဝုတ္တာ.

As for 'Four accomplishments of formal acts,' it means: an act by consent that is lawful and by a complete chapter; similarly for the remaining acts as well. Thus, four accomplishments of formal acts have been stated.

ဆ ကမ္မာနီတိ အဓမ္မေနဝဂ္ဂကမ္မံ, အဓမ္မေနသမဂ္ဂကမ္မံ, ဓမ္မပတိရူပကေနဝဂ္ဂကမ္မံ, ဓမ္မပတိရူပကေနသမဂ္ဂကမ္မံ, ဓမ္မေနဝဂ္ဂကမ္မံ, ဓမ္မေနသမဂ္ဂကမ္မန္တိ ဧဝံ ဆ ကမ္မာနိ ဝုတ္တာနိ. ဧကေတ္ထ ဓမ္မိကာ ကတာတိ ဧကံ ဓမ္မေန သမဂ္ဂကမ္မမေဝေတ္ထ ဓမ္မိကံ ကတန္တိ အတ္ထော. ဒုတိယဂါထာဝိဿဇ္ဇနေပိ ဧတဒေဝ ဓမ္မိကံ.

As for 'Six formal acts,' it means: an act that is unlawful and by an incomplete chapter; an act that is unlawful and by a complete chapter; an act that is a counterfeit of the Dhamma and by an incomplete chapter; an act that is a counterfeit of the Dhamma and by a complete chapter; an act that is lawful and by an incomplete chapter; and an act that is lawful and by a complete chapter. Thus, six formal acts have been stated. As for 'One among these is made lawful,' it means that among these, only the one act that is lawful and by a complete chapter is made lawful. Also in the answer to the second verse, this very one is made lawful.

ယံ ဒေသိတာတိ ယာနိ ဒေသိတာနိ ဝုတ္တာနိ ပကာသိတာနိ. အနန္တဇိနေနာတိအာဒီသု ပရိယန္တပရိစ္ဆေဒဘာဝရဟိတတ္တာ အနန္တံ ဝုစ္စတိ နိဗ္ဗာနံ, တံ ဘဂဝတာ ရညာ သပတ္တဂဏံ အဘိမဒ္ဒိတွာ ရဇ္ဇံ ဝိယ ကိလေသဂဏံ အဘိမဒ္ဒိတွာ ဇိတံ ဝိဇိတံ အဓိဂတံ သမ္ပတ္တံ, တသ္မာ ဘဂဝါ ‘‘အနန္တဇိနော’’တိ ဝုစ္စတိ. သွေဝ ဣဋ္ဌာနိဋ္ဌေသု နိဗ္ဗိကာရတာယ တာဒိ, ဝိက္ခမ္ဘနတဒင်္ဂသမုစ္ဆေဒပဋိပဿဒ္ဓိနိဿရဏဝိဝေကသင်္ခါတံ ဝိဝေကပဉ္စကံ အဒ္ဒသာတိ ဝိဝေကဒဿီ; တေန အနန္တဇိနေန တာဒိနာ ဝိဝေကဒဿိနာ ယာနိ အာပတ္တိက္ခန္ဓာနိ ဒေသိတာနိ ဝုတ္တာနိ. ဧကေတ္ထ သမ္မတိ ဝိနာ သမထေဟီတိ အယမေတ္ထ ပဒသမ္ဗန္ဓော, ယာနိ သတ္ထာရာ သတ္တ အာပတ္တိက္ခန္ဓာနိ ဒေသိတာနိ, တတ္ထ ဧကာပိ အာပတ္တိ ဝိနာ သမထေဟိ န သမ္မတိ, အထ ခေါ ဆ သမထာ စတ္တာရိ အဓိကရဏာနီတိ သဗ္ဗေပိမေ ဓမ္မာ သမ္မုခါဝိနယေန သမ္မန္တိ, သမာယောဂံ ဂစ္ဆန္တိ. ဧတ္ထ ပန ဧကော သမ္မုခါဝိနယောဝ ဝိနာ သမထေဟိ သမ္မတိ, သမထဘာဝံ ဂစ္ဆတိ. န ဟိ တဿ အညေန သမထေန ဝိနာ အနိပ္ဖတ္တိ နာမ အတ္ထိ. တေန ဝုတ္တံ – ‘‘ဧကေတ္ထ သမ္မတိ ဝိနာ သမထေဟီ’’တိ. ဣမိနာ တာဝ အဓိပ္ပာယေန အဋ္ဌကထာသု အတ္ထော ဝုတ္တော. မယံ ပန ‘‘ဝိနာ’’တိ နိပါတဿ ပဋိသေဓနမတ္တမတ္ထံ ဂဟေတွာ ‘‘ဧကေတ္ထ သမ္မတိ ဝိနာ သမထေဟီ’’တိ [Pg.236] ဧတေသု သတ္တသု အာပတ္တိက္ခန္ဓေသု ဧကော ပါရာဇိကာပတ္တိက္ခန္ဓော ဝိနာ သမထေဟိ သမ္မတီတိ ဧတမတ္ထံ ရောစေယျာမ. ဝုတ္တမ္ပိ စေတံ ‘‘ယာ သာ အာပတ္တိ အနဝသေသာ, သာ အာပတ္တိ န ကတမေန အဓိကရဏေန ကတမမှိ ဌာနေ န ကတမေန သမထေန သမ္မတီ’’တိ.

As for 'What was taught,' it means those things that were taught, spoken, and made clear. In 'By the Infinite Conqueror,' etc.: Because it is without end or limit, Nibbāna is called 'infinite.' That Nibbāna was conquered, vanquished, attained, and reached by the Blessed One, having crushed the host of defilements, just as a king conquers a kingdom by crushing a host of enemies. Therefore, the Blessed One is called the 'Infinite Conqueror.' That same one, due to his imperturbability towards desirable and undesirable objects, is 'Such-like.' Because he saw the fivefold seclusion—namely, seclusion by suppression, by substitution of opposites, by cutting off, by tranquillization, and by escape—he is the 'Seer of Seclusion.' By that Infinite Conqueror, the Such-like One, the Seer of Seclusion, were the classes of offenses taught and spoken. As for 'Here one is settled without settlements,' this is the connection of the words here: Of the seven classes of offenses taught by the Teacher, not even one offense is settled without the settlements. Rather, all these things—the six settlements and the four legal issues—are settled by means of the face-to-face procedure; they come to a resolution. Here, however, the face-to-face procedure alone is settled without the other settlements; it reaches the state of a settlement. For indeed, there is no such thing as its non-completion without another settlement. Therefore it was said: 'Here one is settled without settlements.' With this intention, the meaning was stated in the ancient commentaries. We, however, taking the meaning of the particle 'vinā' as mere negation, would prefer this meaning for 'Here one is settled without settlements': Among these seven classes of offenses, one—the class of pārājika offenses—is settled without settlements. And this was also stated: 'That offense which is without remainder, that offense is not settled by any legal issue, in any situation, by any settlement.'

ဆဦနဒိယဍ္ဎသတာတိ ‘‘ဣဓ, ဥပါလိ, ဘိက္ခု အဓမ္မံ ဓမ္မောတိ ဒီပေတိ, တသ္မိံ အဓမ္မဒိဋ္ဌိ ဘေဒေ အဓမ္မဒိဋ္ဌိ, တသ္မိံ အဓမ္မဒိဋ္ဌိ ဘေဒေ ဓမ္မဒိဋ္ဌိ, တသ္မိံ အဓမ္မဒိဋ္ဌိ ဘေဒေ ဝေမတိကော, တသ္မိံ ဓမ္မဒိဋ္ဌိ ဘေဒေ အဓမ္မဒိဋ္ဌိ, တသ္မိံ ဓမ္မဒိဋ္ဌိ ဘေဒေ ဝေမတိကော, တသ္မိံ ဝေမတိကော ဘေဒေ အဓမ္မဒိဋ္ဌိ, တသ္မိံ ဝေမတိကော ဘေဒေ ဓမ္မဒိဋ္ဌိ, တသ္မိံ ဝေမတိကော ဘေဒေ ဝေမတိကော’’တိ ဧဝံ ယာနိ အဋ္ဌာရသန္နံ ဘေဒကရဝတ္ထူနံ ဝသေန အဋ္ဌာရသ အဋ္ဌကာနိ သံဃဘေဒကက္ခန္ဓကေ ဝုတ္တာနိ, တေသံ ဝသေန ဆဦနဒိယဍ္ဎသတံ အာပါယိကာ ဝေဒိတဗ္ဗာ.

As for 'one hundred and fifty less six': 'Here, Upāli, a monk declares what is not-Dhamma as Dhamma. In that, having a wrong view, in a schism he has a wrong view; in that, having a wrong view, in a schism he has a right view; in that, having a wrong view, in a schism he is doubtful. In that, having a right view, in a schism he has a wrong view; in that, having a right view, in a schism he is doubtful. In that, being doubtful, in a schism he has a wrong view; in that, being doubtful, in a schism he has a right view; in that, being doubtful, in a schism he is doubtful.' Thus, by way of the eighteen grounds for causing a schism, eighteen octads have been stated in the chapter on schism in the Saṅgha. By way of these, one hundred and forty-four persons should be known as bound for the lower realms.

အဋ္ဌာရသ အနာပါယိကာတိ ‘‘ဣဓ, ဥပါလိ, ဘိက္ခု အဓမ္မံ ဓမ္မောတိ ဒီပေတိ, တသ္မိံ ဓမ္မဒိဋ္ဌိ ဘေဒေ ဓမ္မဒိဋ္ဌိ အဝိနိဓာယ ဒိဋ္ဌိံ အဝိနိဓာယ ခန္တိံ အဝိနိဓာယ ရုစိံ အဝိနိဓာယ ဘာဝံ အနုဿာဝေတိ, သလာကံ ဂါဟေတိ ‘အယံ ဓမ္မော, အယံ ဝိနယော, ဣဒံ သတ္ထုသာသနံ, ဣမံ ဂဏှထ, ဣမံ ရောစေထာ’တိ, အယမ္ပိ ခေါ, ဥပါလိ, သံဃဘေဒကော န အာပါယိကော န နေရယိကော န ကပ္ပဋ္ဌော န အတေကိစ္ဆော’’တိ ဧဝံ ဧကေကသ္မိံ ဝတ္ထုသ္မိံ ဧကေကံ ကတွာ သံဃဘေဒကက္ခန္ဓကာဝသာနေ ဝုတ္တာ အဋ္ဌာရသ ဇနာ. အဋ္ဌာရသ အဋ္ဌကာ ဆဦနဒိယဍ္ဎသတဝိဿဇ္ဇနေ ဝုတ္တာယေဝ.

As for 'Eighteen not leading to downfall': 'Here, Upāli, a bhikkhu declares what is non-Dhamma as Dhamma. In that non-Dhamma, having the view that it is Dhamma, and in the schism, having the view that it is Dhamma, without abandoning his view, without abandoning his inclination, without abandoning his preference, without abandoning his intention, he repeatedly makes it known and causes voting-tickets to be taken, saying: “This is the Dhamma, this is the Vinaya, this is the Teacher’s teaching. Take this, approve of this.” This one too, Upāli, is a schism-maker, but he is not one destined for the plane of misery, not one destined for hell, not one who will remain for the aeon, and not one who is incurable.' Thus, taking each one in each case, are the eighteen persons spoken of at the end of the Chapter on Schism in the Sangha. The eighteen octads are indeed spoken of in the explanation of the one hundred and forty-four.

(၅) သောဠသကမ္မာဒိဝဏ္ဏနာ

(5) Explanation of the Sixteen Kammas, and so forth.

၄၇၈. ကတိ ကမ္မာနီတိအာဒီနံ သဗ္ဗဂါထာနံ ဝိဿဇ္ဇနံ ဥတ္တာနမေဝါတိ.

478. The explanation of all the verses beginning with 'How many kammas?' and so forth is indeed clear.

အပရဒုတိယဂါထာသင်္ဂဏိကဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the collection of the further second verses is concluded.

သေဒမောစနဂါထာ

The Sweat-Releasing Verses

(၁) အဝိပ္ပဝါသပဉှာဝဏ္ဏနာ

(1) Commentary on the Question of Non-Separation

၄၇၉. သေဒမောစနဂါထာသု [Pg.237] အသံဝါသောတိ ဥပေါသထပဝါရဏာဒိနာ သံဝါသေန အသံဝါသော. သမ္ဘောဂေါ ဧကစ္စော တဟိံ န လဗ္ဘတီတိ အကပ္ပိယသမ္ဘောဂေါ န လဗ္ဘတိ, နဟာပနဘောဇနာဒိပဋိဇဂ္ဂနံ ပန မာတရာယေဝ ကာတုံ လဗ္ဘတိ. အဝိပ္ပဝါသေန အနာပတ္တီတိ သဟဂါရသေယျာယ အနာပတ္တိ. ပဉှာ မေသာ ကုသလေဟိ စိန္တိတာတိ ဧသာ ပဉှာ ကုသလေဟိ ပဏ္ဍိတေဟိ စိန္တိတာ. အဿာ ဝိဿဇ္ဇနံ ဒါရကမာတုယာ ဘိက္ခုနိယာ ဝေဒိတဗ္ဗံ, တဿာ ဟိ ပုတ္တံ သန္ဓာယေတံ ဝုတ္တန္တိ.

479. In the Sweat-Releasing Verses, 'non-communion' means non-communion by way of the communion of Uposatha, Pavāraṇā, and so forth. 'A certain sharing is not obtained there' means that improper sharing is not allowed; however, caring for by way of bathing, feeding, and so forth is allowed to be done by the mother herself. 'No offense through non-separation' means there is no offense in sleeping under the same roof. 'This question has been considered by the skilled' means this question has been considered by the skilled and wise. Its answer should be known through the bhikkhunī who is the child's mother, for this was said with reference to her son.

အဝိဿဇ္ဇိတဂါထာ ဂရုဘဏ္ဍံ သန္ဓာယ ဝုတ္တာ, အတ္ထော ပနဿာ ဂရုဘဏ္ဍဝိနိစ္ဆယေ ဝုတ္တောယေဝ.

The unanswered verse was spoken with reference to heavy articles, and its meaning is indeed stated in the 'Decision on Heavy Articles'.

ဒသ ပုဂ္ဂလေ န ဝဒါမီတိ သေနာသနက္ခန္ဓကေ ဝုတ္တေ ဒသ ပုဂ္ဂလေ န ဝဒါမိ. ဧကာဒသ ဝိဝဇ္ဇိယာတိ ယေ မဟာခန္ဓကေ ဧကာဒသ ဝိဝဇ္ဇနီယပုဂ္ဂလာ ဝုတ္တာ, တေပိ န ဝဒါမိ. အယံ ပဉှာ နဂ္ဂံ ဘိက္ခုံ သန္ဓာယ ဝုတ္တာ.

As for 'I do not speak of ten persons,' it means: I do not speak of the ten persons mentioned in the Chapter on Lodgings. As for 'Eleven are to be avoided,' it means: the eleven persons to be avoided who are mentioned in the Great Chapter, I do not speak of them either. This question was spoken with reference to a naked bhikkhu.

ကထံ နု သိက္ခာယ အသာဓာရဏောတိ ပဉှာ နဟာပိတပုဗ္ဗကံ ဘိက္ခုံ သန္ဓာယ ဝုတ္တာ. အယဉှိ ခုရဘဏ္ဍံ ပရိဟရိတုံ န လဘတိ, အညေ လဘန္တိ; တသ္မာ သိက္ခာယ အသာဓာရဏော.

The question, 'How is he uncommon in the training?' was spoken with reference to a bhikkhu who was formerly a barber. For this one is not allowed to possess a razor-case, while others are allowed; therefore, he is uncommon in the training.

တံ ပုဂ္ဂလံ ကတမံ ဝဒန္တိ ဗုဒ္ဓါတိ အယံ ပဉှာ နိမ္မိတဗုဒ္ဓံ သန္ဓာယ ဝုတ္တာ.

The question, 'Which person do they call a Buddha?' was spoken with reference to a created Buddha.

အဓောနာဘိံ ဝိဝဇ္ဇိယာတိ အဓောနာဘိံ ဝိဝဇ္ဇေတွာ. အယံ ပဉှာ ယံ တံ အသီသကံ ကဗန္ဓံ, ယဿ ဥရေ အက္ခီနိ စေဝ မုခဉ္စ ဟောတိ, တံ သန္ဓာယ ဝုတ္တာ.

'Below the navel is to be avoided' means: having avoided below the navel. This question was spoken with reference to that which is a headless torso, on whose chest there are both eyes and a mouth.

ဘိက္ခု သညာစိကာယ ကုဋိန္တိ အယံ ပဉှာ တိဏစ္ဆာဒနံ ကုဋိံ သန္ဓာယ ဝုတ္တာ. ဒုတိယပဉှာ သဗ္ဗမတ္တိကာမယံ ကုဋိံ သန္ဓာယ ဝုတ္တာ.

The question, 'A bhikkhu, by requesting, a hut...' was spoken with reference to a grass-thatched hut. The second question was spoken with reference to a hut made entirely of clay.

အာပဇ္ဇေယျ ဂရုကံ ဆေဇ္ဇဝတ္ထုန္တိ အယံ ပဉှာ ဝဇ္ဇပဋိစ္ဆာဒိကံ ဘိက္ခုနိံ သန္ဓာယ ဝုတ္တာ. ဒုတိယပဉှာ ပဏ္ဍကာဒယော အဘဗ္ဗပုဂ္ဂလေ သန္ဓာယ ဝုတ္တာ. ဧကာဒသပိ ဟိ တေ ဂိဟိဘာဝေယေဝ ပါရာဇိကံ ပတ္တာ.

The question, 'Would one fall into a serious offense requiring expulsion?' was spoken with reference to a bhikkhunī who conceals an offense. The second question was spoken with reference to incapable persons such as paṇḍakas. For those eleven, even while in the state of a householder, have attained a state of defeat.

ဝါစာတိ [Pg.238] ဝါစာယ အနာလပန္တော. ဂိရံ နော စ ပရေ ဘဏေယျာတိ ‘‘ဣတိ ဣမေ သောဿန္တီ’’တိ ပရပုဂ္ဂလေ သန္ဓာယ သဒ္ဒမ္ပိ န နိစ္ဆာရေယျ. အယံ ပဉှာ ‘‘သန္တိံ အာပတ္တိံ နာဝိကရေယျ, သမ္ပဇာနမုသာဝါဒဿ ဟောတီ’’တိ ဣမံ မုသာဝါဒံ သန္ဓာယ ဝုတ္တာ. တဿ ဟိ ဘိက္ခုနော အဓမ္မိကာယ ပဋိညာယ တုဏှီဘူတဿ နိသိန္နဿ မနောဒွါရေ အာပတ္တိ နာမ နတ္ထိ. ယသ္မာ ပန အာဝိကာတဗ္ဗံ န အာဝိကရောတိ, တေနဿ ဝစီဒွါရေ အကိရိယတော အယံ အာပတ္တိ သမုဋ္ဌာတီတိ ဝေဒိတဗ္ဗာ.

'Speech' means: not speaking with speech. 'And let others not speak a word' means: one should not even utter a sound with reference to other persons, thinking, 'Thus, they will hear.' This question was spoken with reference to this falsehood: 'Should one not make known an existing offense, it becomes for him a deliberate falsehood.' For that bhikkhu who is sitting silently due to an unlawful declaration, there is no offense, so to speak, at the mind-door. However, because he does not make known what should be made known, this offense arises for him at the speech-door through inaction, it should be understood.

သံဃာဒိသေသာ စတုရောတိ အယံ ပဉှာ အရုဏုဂ္ဂေ ဂါမန္တရပရိယာပန္နံ နဒိပါရံ ဩက္ကန္တဘိက္ခုနိံ သန္ဓာယ ဝုတ္တာ, သာ ဟိ သကဂါမတော ပစ္စူသသမယေ နိက္ခမိတွာ အရုဏုဂ္ဂမနကာလေ ဝုတ္တပ္ပကာရံ နဒိပါရံ ဩက္ကန္တမတ္တာဝ ရတ္တိဝိပ္ပဝါသဂါမန္တရနဒိပါရဂဏမှာဩဟီယနလက္ခဏေန ဧကပ္ပဟာရေနေဝ စတုရော သံဃာဒိသေသေ အာပဇ္ဇတိ.

The question, 'Four Saṅghādisesa offenses...' was spoken with reference to a bhikkhunī who, at sunrise, had gone down to the other bank of a river that was included within another village. For she, having left her own village at dawn, at the time of sunrise, merely by having gone down to the other bank of the river of the aforesaid type, falls into four Saṅghādisesa offenses with a single stroke, by way of the characteristics of: spending the night away, being in another village, being on the other side of a river, and being left behind by the group.

သိယာ အာပတ္တိယော နာနာတိ အယံ ပဉှာ ဧကတောဥပသမ္ပန္နာ ဒွေ ဘိက္ခုနိယော သန္ဓာယ ဝုတ္တာ. တာသု ဟိ ဘိက္ခူနံ သန္တိကေ ဧကတောဥပသမ္ပန္နာယ ဟတ္ထတော ဂဏှန္တဿ ပါစိတ္တိယံ, ဘိက္ခုနီနံ သန္တိကေ ဧကတောဥပသမ္ပန္နာယ ဟတ္ထတော ဂဏှန္တဿ ဒုက္ကဋံ.

The question, 'Might there be different offenses?' was spoken with reference to two bhikkhunīs ordained on one side only. For among them, for one who takes a robe from the hand of one ordained on one side in the presence of the bhikkhus, there is a Pācittiya offense; for one who takes a robe from the hand of one ordained on one side in the presence of the bhikkhunīs, there is a Dukkaṭa offense.

စတုရော ဇနာ သံဝိဓာယာတိ အာစရိယော စ တယော စ အန္တေဝါသိကာ ဆမာသကံ ဘဏ္ဍံ အဝဟရိံသု, အာစရိယဿ သာဟတ္ထိကာ တယော မာသကာ, အာဏတ္တိယာပိ တယောဝ တသ္မာ ထုလ္လစ္စယံ အာပဇ္ဇတိ, ဣတရေသံ သာဟတ္ထိကော ဧကေကော, အာဏတ္တိကာ ပဉ္စာတိ တသ္မာ ပါရာဇိကံ အာပဇ္ဇိံသု. အယမေတ္ထ သင်္ခေပေါ. ဝိတ္ထာရော ပန အဒိန္နာဒါနပါရာဇိကေ သံဝိဒါဝဟာရဝဏ္ဏနာယံ ဝုတ္တော.

'Four persons, having conspired...': A teacher and three resident pupils stole goods worth six māsakas. For the teacher, there were three māsakas by his own hand and also three by command; therefore, he falls into a Thullaccaya offense. For the others, there was one each by their own hand and five by command; therefore, they fell into a Pārājika offense. This is the summary here. The detailed explanation, however, is given in the 'Commentary on Theft by Conspiracy' in the Pārājika on Taking What Is Not Given.

(၂) ပါရာဇိကာဒိပဉှာဝဏ္ဏနာ

(2) Explanation of Questions on the Pārājika, etc.

၄၈၀. ဆိဒ္ဒံ တသ္မိံ ဃရေ နတ္ထီတိ အယံ ပဉှာ ဒုဿကုဋိအာဒီနိ သန္ထတပေယျာလဉ္စ သန္ဓာယ ဝုတ္တာ.

480. The question, 'There is no hole in that house,' was spoken in reference to small huts made of cloth and the like, and to the santhatapeyyāla.

တေလံ မဓုံ ဖာဏိတန္တိ ဂါထာ လိင်္ဂပရိဝတ္တံ သန္ဓာယ ဝုတ္တာ.

The verse, 'Oil, honey, molasses...' was spoken in reference to a person who has undergone a change of gender.

နိဿဂ္ဂိယေနာတိ ဂါထာ ပရိဏာမနံ သန္ဓာယ ဝုတ္တာ. ယော ဟိ သံဃဿ ပရိဏတလာဘတော ဧကံ စီဝရံ အတ္တနော, ဧကံ အညဿာတိ ဒွေ စီဝရာနိ ‘‘ဧကံ [Pg.239] မယှံ, ဧကံ တဿ ဒေဟီ’’တိ ဧကပယဩဂေန ပရိဏာမေတိ, သော နိဿဂ္ဂိယပါစိတ္တိယဉ္စေဝ သုဒ္ဓိကပါစိတ္တိယဉ္စ ဧကတော အာပဇ္ဇတိ.

The verse beginning, 'With what is to be relinquished...' was spoken in reference to the diversion of a gain. For if a bhikkhu diverts two robes from a gain that has accrued to the Sangha—one for himself and one for another—saying with a single utterance, 'Give one to me, and give one to him,' he simultaneously incurs both a nissaggiya pācittiya and a suddha pācittiya offense.

ကမ္မဉ္စ တံ ကုပ္ပေယျ ဝဂ္ဂပစ္စယာတိ အယံ ပဉှာ ဒွါဒသယောဇနပမာဏေသု ဗာရာဏသိအာဒီသု နဂရေသု ဂါမသီမံ သန္ဓာယ ဝုတ္တာ.

The question, 'And would that act be nullified by the factor of an incomplete quorum?' was spoken in reference to a village boundary in cities such as Bārāṇasī, which are twelve yojanas in extent.

ပဒဝီတိဟာရမတ္တေနာတိ ဂါထာ သဉ္စရိတ္တံ သန္ဓာယ ဝုတ္တာ, အတ္ထောပိ စဿာ သဉ္စရိတ္တဝဏ္ဏနာယမေဝ ဝုတ္တော.

The verse beginning, 'Merely by stepping over...' was spoken in reference to acting as a go-between. And its meaning was also stated in the very explanation of the training rule on acting as a go-between.

သဗ္ဗာနိ တာနိ နိဿဂ္ဂိယာနီတိ အယံ ပဉှာ အညာတိကာယ ဘိက္ခုနိယာ ဓောဝါပနံ သန္ဓာယ ဝုတ္တာ. သစေ ဟိ တိဏ္ဏမ္ပိ စီဝရာနံ ကာကဦဟဒနံ ဝါ ကဒ္ဒမမက္ခိတံ ဝါ ကဏ္ဏံ ဂဟေတွာ ဘိက္ခုနီ ဥဒကေန ဓောဝတိ, ဘိက္ခုဿ ကာယဂတာနေဝ နိဿဂ္ဂိယာနိ ဟောန္တိ.

The question, 'All those are to be relinquished,' was spoken in reference to having a robe washed by an unrelated bhikkhunī. For if a bhikkhunī, holding it by the edge, washes with water any of the three robes that has been soiled by crow droppings or smeared with mud, they become subject to relinquishment for the bhikkhu even while they are on his body.

သရဏဂမနမ္ပိ န တဿ အတ္ထီတိ သရဏဂမနဥပသမ္ပဒါပိ နတ္ထိ. အယံ ပန ပဉှာ မဟာပဇာပတိယာ ဥပသမ္ပဒံ သန္ဓာယ ဝုတ္တာ.

'He has not even gone for refuge' means that the ordination by going for refuge also does not exist. This question, however, was spoken in reference to the ordination of Mahāpajāpatī.

ဟနေယျ အနရိယံ မန္ဒောတိ တဉှိ ဣတ္ထိံ ဝါ ပုရိသံ ဝါ အနရိယံ ဟနေယျ. အယံ ပဉှာ လိင်္ဂပရိဝတ္တေန ဣတ္ထိဘူတံ ပိတရံ ပုရိသဘူတဉ္စ မာတရံ သန္ဓာယ ဝုတ္တာ.

'A foolish one should kill a non-noble one' — this means one should kill that non-noble parent, whether a woman or a man. This question was spoken in reference to a father who has become a woman and a mother who has become a man through a change of gender.

န တေနာနန္တရံ ဖုသေတိ အယံ ပဉှာ မိဂသိင်္ဂတာပသသီဟကုမာရာဒီနံ ဝိယ တိရစ္ဆာနမာတာပိတရော သန္ဓာယ ဝုတ္တာ.

The question, 'He does not thereby attain the immediate fruit,' was spoken in reference to animal mothers and fathers, like those of Migasiṅga the ascetic, Sīhakumāra, and so forth.

အစောဒယိတွာတိ ဂါထာ ဒူတေနုပသမ္ပဒံ သန္ဓာယ ဝုတ္တာ. စောဒယိတွာတိ ဂါထာ ပဏ္ဍကာဒီနံ ဥပသမ္ပဒံ သန္ဓာယ ဝုတ္တာ. ကုရုန္ဒိယံ ပန ‘‘ပဌမဂါထာ အဋ္ဌ အသမ္မုခါကမ္မာနိ, ဒုတိယာ အနာပတ္တိကဿ ကမ္မံ သန္ဓာယ ဝုတ္တာ’’တိ အာဂတံ.

The verse beginning 'Without having admonished' was spoken in reference to ordination by messenger. The verse beginning 'Having admonished' was spoken in reference to the ordination of paṇḍakas and so forth. In the Kurundī commentary, however, it is stated: 'The first verse was spoken in reference to the eight acts performed not in the presence of the individual; the second, in reference to performing an act upon one who is without offense.'

ဆိန္ဒန္တဿ အာပတ္တီတိ ဝနပ္ပတိံ ဆိန္ဒန္တဿ ပါရာဇိကံ, တိဏလတာဒိံ ဆိန္ဒန္တဿ ပါစိတ္တိယံ, အင်္ဂဇာတံ ဆိန္ဒန္တဿ ထုလ္လစ္စယံ. ဆိန္ဒန္တဿ အနာပတ္တီတိ ကေသေ စ နခေ စ ဆိန္ဒန္တဿ အနာပတ္တိ. ဆာဒေန္တဿ အာပတ္တီတိ အတ္တနော အာပတ္တိံ ဆာဒေန္တဿ အညေသံ ဝါ အာပတ္တိံ. ဆာဒေန္တဿ အနာပတ္တီတိ ဂေဟာဒီနိ ဆာဒေန္တဿ အနာပတ္တိ.

'An offense for one who cuts': for one who cuts a large tree, there is a pārājika; for one who cuts grass, creepers, and so on, there is a pācittiya; for one who cuts the genital organ, there is a thullaccaya. 'No offense for one who cuts': for one who cuts hair and nails, there is no offense. 'An offense for one who conceals': there is an offense for one who conceals their own offense or the offense of others. 'No offense for one who conceals': there is no offense for one who covers dwellings and so on.

သစ္စံ [Pg.240] ဘဏန္တောတိ ဂါထာယ ‘‘သိခရဏီသိ ဥဘတောဗျဉ္ဇနာသီ’’တိ သစ္စံ ဘဏန္တော ဂရုကံ အာပဇ္ဇတိ, သမ္ပဇာနမုသာဝါဒေ ပန မုသာ ဘာသတော လဟုကာပတ္တိ ဟောတိ, အဘူတာရောစနေ မုသာ ဘဏန္တော ဂရုကံ အာပဇ္ဇတိ, ဘူတာရောစနေ သစ္စံ ဘာသတော လဟုကာပတ္တိ ဟောတီတိ.

Regarding the verse beginning 'Saccaṃ bhaṇanto': one who speaks the truth, saying, 'You are a sikharaṇī, you are an ubhatobyañjanā,' incurs a grave offense (saṅghādisesa). In the case of a deliberate lie, however, one who speaks falsely incurs a light offense. In the case of claiming a superior human state that one does not possess, one who speaks falsely incurs a grave offense (pārājika). In the case of claiming a superior human state that one does possess, one who speaks the truth incurs a light offense (pācittiya).

(၃) ပါစိတ္တိယာဒိပဉှာဝဏ္ဏနာ

(3) Explanation of Questions beginning with Pācittiya

၄၈၁. အဓိဋ္ဌိတန္တိ ဂါထာ နိဿဂ္ဂိယစီဝရံ အနိဿဇ္ဇိတွာ ပရိဘုဉ္ဇန္တံ သန္ဓာယ ဝုတ္တာ.

481. The verse beginning 'Adhiṭṭhitaṃ' was spoken with reference to a monk who uses a robe that requires forfeiture without having relinquished it.

အတ္ထင်္ဂတေ သူရိယေတိ ဂါထာ ရောမန္ထကံ သန္ဓာယ ဝုတ္တာ.

The verse beginning 'Atthaṅgate sūriye' was spoken with reference to a monk who ruminates.

န ရတ္တစိတ္တောတိ ဂါထာယ အယမတ္ထော – ရတ္တစိတ္တော မေထုနဓမ္မပါရာဇိကံ အာပဇ္ဇတိ. ထေယျစိတ္တော အဒိန္နာဒါနပါရာဇိကံ, ပရံ မရဏာယ စေတေန္တော မနုဿဝိဂ္ဂဟပါရာဇိကံ, သံဃဘေဒကော ပန န ရတ္တစိတ္တော န စ ပန ထေယျစိတ္တော န စာပိ သော ပရံ မရဏာယ စေတယိ, သလာကံ ပနဿ ဒေန္တဿ ဟောတိ ဆေဇ္ဇံ, ပါရာဇိကံ ဟောတိ, သလာကံ ပဋိဂ္ဂဏှန္တဿ ဘေဒကာနုဝတ္တကဿ ထုလ္လစ္စယံ.

Of the verse beginning 'Na rattacitto', this is the meaning: one with a lustful mind incurs the Pārājika offense for sexual intercourse. One with a thieving mind incurs the Pārājika offense for taking what is not given. One who intends another's death incurs the Pārājika offense for killing a human being. A schismatic, however, is not of lustful mind, nor of thieving mind, nor does he intend another's death. But for him who gives a voting ticket, it is a cutting off; it is a Pārājika offense. For the follower of the schismatic who receives the ticket, it is a Thullaccaya offense.

ဂစ္ဆေယျ အဍ္ဎယောဇနန္တိ အယံ ပဉှာ သုပ္ပတိဋ္ဌိတနိဂြောဓသဒိသံ ဧကကုလဿ ရုက္ခမူလံ သန္ဓာယ ဝုတ္တာ.

This question, 'Gaccheyya aḍḍhayojanaṃ', was spoken with reference to the foot of a tree belonging to a single family, similar to a well-established banyan tree.

ကာယိကာနီတိ အယံ ဂါထာ သမ္ဗဟုလာနံ ဣတ္ထီနံ ကေသေ ဝါ အင်္ဂုလိယော ဝါ ဧကတော ဂဏှန္တံ သန္ဓာယ ဝုတ္တာ.

This verse beginning 'Kāyikāni' was spoken with reference to a monk who takes hold of the hair or the fingers of many women at once.

ဝါစသိကာနီတိ အယံ ဂါထာ ‘‘သဗ္ဗာ တုမှေ သိခရဏိယော’’တိအာဒိနာ နယေန ဒုဋ္ဌုလ္လဘာဏိံ သန္ဓာယ ဝုတ္တာ.

This verse beginning 'Vācasikāni' was spoken with reference to a monk who speaks coarse speech, in the manner of that beginning, 'All of you are sikharaṇīs.'

တိဿိတ္ထိယော မေထုနံ တံ န သေဝေတိ တိဿော ဣတ္ထိယော ဝုတ္တာ, တာသုပိ ယံ တံ မေထုနံ နာမ, တံ န သေဝတိ. တယော ပုရိသေတိ တယော ပုရိသေပိ ဥပဂန္တွာ မေထုနံ န သေဝတိ. တယော အနရိယပဏ္ဍကေတိ ဥဘတောဗျဉ္ဇနသင်္ခါတေ တယော အနရိယေ တယော စ ပဏ္ဍကေတိ ဣမေပိ ဆ ဇနေ ဥပဂန္တွာ မေထုနံ န သေဝတိ. န စာစရေ မေထုနံ ဗျဉ္ဇနသ္မိန္တိ အနုလောမပါရာဇိကဝသေနပိ မေထုနံ နာစရတိ. ဆေဇ္ဇံ သိယာ မေထုနဓမ္မပစ္စယာတိ သိယာ မေထုနဓမ္မပစ္စယာ ပါရာဇိကန္တိ. အယံ ပဉှာ အဋ္ဌဝတ္ထုကံ သန္ဓာယ [Pg.241] ဝုတ္တာ, တဿာ ဟိ မေထုနဓမ္မဿ ပုဗ္ဗဘာဂံ ကာယသံသဂ္ဂံ အာပဇ္ဇိတုံ ဝါယမန္တိယာ မေထုနဓမ္မပစ္စယာ ဆေဇ္ဇံ ဟောတိ.

Regarding 'Tissitthiyo methunaṃ taṃ na seveti': three kinds of women are spoken of, and one does not engage in that which is called sexual intercourse even with them. Regarding 'Tayo purise': one does not engage in sexual intercourse even by approaching three kinds of men. Regarding 'Tayo anariyapaṇḍake': one does not engage in sexual intercourse even by approaching these six persons, namely, three ignoble ones known as hermaphrodites and three eunuchs. Regarding 'Na cācare methunaṃ byañjanasmiṃ': one does not practice sexual intercourse even by way of a conforming Pārājika. Regarding 'Chejjaṃ siyā methunadhammapaccayā': it would be a cutting off, a Pārājika offense, on account of the act of sexual intercourse. This question was spoken with reference to the Aṭṭhavatthukā bhikkhunī. Indeed, for her, while striving to fall into bodily contact, which is the preliminary part of the act of sexual intercourse, there is a cutting off on account of the act of sexual intercourse.

မာတရံ စီဝရန္တိ အယံ ဂါထာ ပိဋ္ဌိသမယေ ဝဿိကသာဋိကတ္ထံ သတုပ္ပာဒကရဏံ သန္ဓာယ ဝုတ္တာ. ဝိနိစ္ဆယော ပနဿာ ဝဿိကသာဋိကသိက္ခာပဒဝဏ္ဏနာယမေဝ ဝုတ္တော.

This verse beginning 'Mātaraṃ cīvaraṃ' was spoken with reference to making a reminder for the sake of a rains-bathing cloth during the 'back-season' (i.e., outside the proper time). But the legal decision on this has been stated by me in the explanation of the training rule on the rains-bathing cloth itself.

ကုဒ္ဓေါ အာရာဓကော ဟောတီတိ ဂါထာ တိတ္ထိယဝတ္တံ သန္ဓာယ ဝုတ္တာ. တိတ္ထိယော ဟိ ဝတ္တံ ပူရယမာနော တိတ္ထိယာနံ ဝဏ္ဏေ ဘညမာနေ ကုဒ္ဓေါ အာရာဓကော ဟောတိ, ဝတ္ထုတ္တယဿ ဝဏ္ဏေ ဘညမာနေ ကုဒ္ဓေါ ဂါရယှော ဟောတီတိ တတ္ထေဝဿာ ဝိတ္ထာရော ဝုတ္တော. ဒုတိယဂါထာပိ တမေဝ သန္ဓာယ ဝုတ္တာ.

The verse beginning 'Kuddho ārādhako hoti' was spoken with reference to the practice of sectarians. Indeed, a sectarian, while fulfilling a practice, becomes angry yet conciliatory when the virtues of sectarians are spoken of; but he becomes angry and is blameworthy when the virtues of the Triple Gem are spoken of. The detailed explanation of this has been stated by me right there. The second verse was also spoken with reference to that very same thing.

သံဃာဒိသေသန္တိအာဒိ ဂါထာ ယာ ဘိက္ခုနီ အဝဿုတာဝ အဝဿုတဿ ပုရိသဿ ဟတ္ထတော ပိဏ္ဍပါတံ ဂဟေတွာ မနုဿမံသလသုဏပဏီတဘောဇနသေသအကပ္ပိယမံသေဟိ သဒ္ဓိံ ဩမဒ္ဒိတွာ အဇ္ဈောဟရတိ, တံ သန္ဓာယ ဝုတ္တာ.

The verse beginning 'Saṅghādisesa' was spoken with reference to a bhikkhunī who, being impassioned, receives almsfood from the hand of an impassioned man and consumes it, having mixed it with human flesh, garlic, fine foods, and the remaining unallowable meats.

ဧကော ဥပသမ္ပန္နော ဧကော အနုပသမ္ပန္နောတိ ဂါထာ အာကာသဂတံ သန္ဓာယ ဝုတ္တာ. သစေ ဟိ ဒွီသု သာမဏေရေသု ဧကော ဣဒ္ဓိယာ ကေသဂ္ဂမတ္တမ္ပိ ပထဝိံ မုဉ္စိတွာ နိသိန္နော ဟောတိ, သော အနုပသမ္ပန္နော နာမ ဟောတိ. သံဃေနာပိ အာကာသေ နိသီဒိတွာ ဘူမိဂတဿ ကမ္မံ န ကာတဗ္ဗံ. သစေ ကရောတိ, ကုပ္ပတိ.

The verse beginning 'Eko upasampanno eko anupasampanno' was spoken with reference to one who is in the sky. For if, among two novices, one sits having released contact with the earth by even a hair's breadth through psychic power, he is called 'not fully ordained'. An act should not be performed by the Saṅgha while seated in the sky for one who is on the ground. If it does so, the act is invalid.

အကပ္ပကတန္တိ ဂါထာ အစ္ဆိန္နစီဝရကံ ဘိက္ခုံ သန္ဓာယ ဝုတ္တာ. တသ္မိံယေဝ စဿာ သိက္ခာပဒေ ဝိတ္ထာရေန ဝိနိစ္ဆယောပိ ဝုတ္တော.

The verse beginning 'Akappakataṃ' was spoken with reference to a monk whose robe has been snatched away. And the detailed legal decision on this has been stated by me in that very training rule.

န ဒေတိ န ပဋိဂ္ဂဏှာတီတိ နာပိ ဥယျောဇိကာ ဒေတိ, န ဥယျောဇိတာ တဿာ ဟတ္ထတော ဂဏှာတိ. ပဋိဂ္ဂဟော တေန န ဝိဇ္ဇတီတိ တေနေဝ ကာရဏေန ဥယျောဇိကာယ ဟတ္ထတော ဥယျောဇိတာယ ပဋိဂ္ဂဟော န ဝိဇ္ဇတိ. အာပဇ္ဇတိ ဂရုကန္တိ ဧဝံ သန္တေပိ အဝဿုတဿ ဟတ္ထတော ပိဏ္ဍပါတဂ္ဂဟဏေ ဥယျောဇေန္တီ သံဃာဒိသေသာပတ္တိံ အာပဇ္ဇတိ. တဉ္စ ပရိဘောဂပစ္စယာတိ တဉ္စ ပန အာပတ္တိံ အာပဇ္ဇမာနာ တဿာ ဥယျောဇိတာယ ပရိဘောဂပစ္စယာ အာပဇ္ဇတိ[Pg.242]. တဿာ ဟိ ဘောဇနပရိယောသာနေ ဥယျောဇိကာယ သံဃာဒိသေသော ဟောတီတိ. ဒုတိယဂါထာ တဿာယေဝ ဥဒကဒန္တပေါနဂ္ဂဟဏေ ဥယျောဇနံ သန္ဓာယ ဝုတ္တာ.

Regarding 'Na deti na paṭiggaṇhāti': the instigating bhikkhunī does not give, nor does the instigated bhikkhunī receive from her hand. Regarding 'Paṭiggaho tena na vijjati': for that very reason, there is no receiving by the instigated one from the hand of the instigator. Regarding 'Āpajjati garukaṃ': even so, the instigating bhikkhunī incurs a Saṅghādisesa offense for instigating the receiving of almsfood from the hand of an impassioned man. Regarding 'Tañca paribhogapaccayā': moreover, in incurring that offense, she incurs it on account of the instigated one's consumption. Indeed, at the conclusion of her meal, the instigating bhikkhunī incurs a Saṅghādisesa. The second verse was spoken with reference to instigating that same bhikkhunī in the matter of receiving water and a tooth-stick.

န ဘိက္ခုနီ နော စ ဖုသေယျ ဝဇ္ဇန္တိ သတ္တရသကေသု ဟိ အညတရံ အာပတ္တိံ အာပဇ္ဇိတွာ အနာဒရိယေန ဆာဒယမာနာပိ ဘိက္ခုနီ ဆာဒနပစ္စယာ ဝဇ္ဇံ န ဖုသတိ, အညံ နဝံ အာပတ္တိံ နာပဇ္ဇတိ, ပဋိစ္ဆန္နာယ ဝါ အပ္ပဋိစ္ဆန္နာယ ဝါ အာပတ္တိယာ ပက္ခမာနတ္တမေဝ လဘတိ. အယံ ပန ဘိက္ခုနီပိ န ဟောတိ, သာဝသေသဉ္စ ဂရုကံ အာပဇ္ဇိတွာ ဆာဒေတွာ ဝဇ္ဇံ န ဖုသတိ. ပဉှာ မေသာ ကုသလေဟိ စိန္တိတာတိ အယံ ကိရ ပဉှာ ဥက္ခိတ္တကဘိက္ခုံ သန္ဓာယ ဝုတ္တာ. တေန ဟိ သဒ္ဓိံ ဝိနယကမ္မံ နတ္ထိ, တသ္မာ သော သံဃာဒိသေသံ အာပဇ္ဇိတွာ ဆာဒေန္တော ဝဇ္ဇံ န ဖုသတီတိ.

Regarding 'Na bhikkhunī no ca phuseyya vajjaṃ': Indeed, among the seventeen offenses for bhikkhunīs, even a bhikkhunī who, having fallen into one of them, conceals it out of disrespect, does not incur a fault on account of the concealment, nor does she fall into a new offense; for that offense, whether concealed or unconcealed, she only receives the pakkhamānatta probation. But this one is not a bhikkhunī, and having fallen into a grave offense with a remainder and concealed it, does not incur a fault. Regarding 'Pañhā mesā kusalehi cintitā': this question, it is said, was spoken with reference to a suspended monk. Indeed, since there is no disciplinary act that can be done with him, therefore, if he falls into a Saṅghādisesa and conceals it, he does not incur a fault.

သေဒမောစနဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the Sedamocana verses is concluded.

ပဉ္စဝဂ္ဂေါ

The Fifth Chapter

ကမ္မဝဂ္ဂဝဏ္ဏနာ

Commentary on the Chapter on Acts

၄၈၂. ကမ္မဝဂ္ဂေ [Pg.243] စတုန္နံ ကမ္မာနံ နာနာကရဏံ သမထက္ခန္ဓကေ ဝုတ္တမေဝ. ကိဉ္စာပိ ဝုတ္တံ, အထ ခေါ အယံ ကမ္မဝိနိစ္ဆယော နာမ အာဒိတော ပဋ္ဌာယ ဝုစ္စမာနော ပါကဋော ဟောတိ, တသ္မာ အာဒိတော ပဋ္ဌာယေဝေတ္ထ ဝတ္တဗ္ဗံ ဝဒိဿာမ. စတ္တာရီတိ ကမ္မာနံ ဂဏနပရိစ္ဆေဒဝစနမေတံ. ကမ္မာနီတိ ပရိစ္ဆိန္နကမ္မနိဒဿနံ. အပလောကနကမ္မံ နာမ သီမဋ္ဌကသံဃံ သောဓေတွာ ဆန္ဒာရဟာနံ ဆန္ဒံ အာဟရိတွာ သမဂ္ဂဿ သံဃဿ အနုမတိယာ တိက္ခတ္တုံ သာဝေတွာ ကတ္တဗ္ဗံ ကမ္မံ. ဉတ္တိကမ္မံ နာမ ဝုတ္တနယေနေဝ သမဂ္ဂဿ သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ ကတ္တဗ္ဗံ ကမ္မံ. ဉတ္တိဒုတိယကမ္မံ နာမ ဝုတ္တနယေနေဝ သမဂ္ဂဿ သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ ဧကာယ စ အနုဿာဝနာယာတိ ဧဝံ ဉတ္တိဒုတိယာယ အနုဿာဝနာယ ကတ္တဗ္ဗံ ကမ္မံ. ဉတ္တိစတုတ္ထကမ္မံ နာမ ဝုတ္တနယေနေဝ သမဂ္ဂဿ သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ တီဟိ စ အနုဿာဝနာဟီတိ ဧဝံ ဉတ္တိစတုတ္ထာဟိ တီဟိ အနုဿာဝနာဟိ ကတ္တဗ္ဗံ ကမ္မံ.

482. In the Chapter on Acts, the distinction among the four acts has already been stated in the Samathakkhandhaka. Although it has been stated, this decision on acts, when explained from the beginning, becomes clear. Therefore, we shall speak from the very beginning about what should be said here. 'Four' is a term that defines the acts by number. 'Acts' indicates the acts that have been so defined. An act by announcement (apalokanakamma) is an act to be performed after purifying the Sangha within the boundary, bringing the consent of those worthy of consent, and announcing it three times with the agreement of a united Sangha. An act by motion (ñattikamma) is an act to be performed, by the method already stated, with the agreement of a united Sangha, with a single motion. An act with a motion as the second part (ñattidutiyakamma) is an act to be performed, by the method already stated, with the agreement of a united Sangha, with one motion and one proclamation; thus, it is an act performed with a proclamation that is second to the motion. An act with a motion as the fourth part (ñatticatutthakamma) is an act to be performed, by the method already stated, with the agreement of a united Sangha, with one motion and three proclamations; thus, it is an act performed with three proclamations that are fourth after the motion.

တတ္ထ အပလောကနကမ္မံ အပလောကေတွာဝ ကာတဗ္ဗံ, ဉတ္တိကမ္မာဒိဝသေန န ကာတဗ္ဗံ. ဉတ္တိကမ္မမ္ပိ ဧကံ ဉတ္တိံ ဌပေတွာဝ ကာတဗ္ဗံ, အပလောကနကမ္မာဒိဝသေန န ကာတဗ္ဗံ. ဉတ္တိဒုတိယကမ္မံ ပန အပလောကေတွာ ကာတဗ္ဗမ္ပိ အတ္ထိ, အကာတဗ္ဗမ္ပိ အတ္ထိ.

Among these, an act by announcement should be performed only by announcing; it should not be performed by way of an act by motion and so on. An act by motion, too, should be performed only by laying down a single motion; it should not be performed by way of an act by announcement and so on. As for an act with a motion as the second part, however, there are instances when it should be performed by announcing, and instances when it should not.

တတ္ထ သီမာသမ္မုတိ, သီမာသမူဟနနံ, ကထိနဒါနံ, ကထိနုဒ္ဓါရော, ကုဋိဝတ္ထုဒေသနာ, ဝိဟာရဝတ္ထုဒေသနာတိ ဣမာနိ ဆ ကမ္မာနိ ဂရုကာနိ အပလောကေတွာ ကာတုံ န ဝဋ္ဋန္တိ, ဉတ္တိဒုတိယကမ္မဝါစံ သာဝေတွာဝ ကာတဗ္ဗာနိ. အဝသေသာ တေရသ သမ္မုတိယော သေနာသနဂ္ဂါဟကမတကစီဝရဒါနာဒိသမ္မုတိယော စာတိ ဧတာနိ လဟုကကမ္မာနိ အပလောကေတွာပိ ကာတုံ ဝဋ္ဋန္တိ, ဉတ္တိကမ္မ-ဉတ္တိစတုတ္ထကမ္မဝသေန ပန န ကာတဗ္ဗမေဝ. ဉတ္တိစတုတ္ထကမ္မဝသေန ကယိရမာနံ ဒဠှတရံ ဟောတိ, တသ္မာ ကာတဗ္ဗန္တိ ဧကစ္စေ ဝဒန္တိ. ဧဝံ ပန သတိ ကမ္မသင်္ကရော ဟောတိ, တသ္မာ န ကာတဗ္ဗန္တိ ပဋိက္ခိတ္တမေဝ. သစေ ပန အက္ခရပရိဟီနံ ဝါ ပဒပရိဟီနံ ဝါ ဒုရုတ္တပဒံ ဝါ ဟောတိ[Pg.244], တဿ သောဓနတ္ထံ ပုနပ္ပုနံ ဝတ္တုံ ဝဋ္ဋတိ. ဣဒံ အကုပ္ပကမ္မဿ ဒဠှီကမ္မံ ဟောတိ, ကုပ္ပကမ္မေ ကမ္မံ ဟုတွာ တိဋ္ဌတိ.

Among these, these six weighty acts—agreement on a boundary, removal of a boundary, the giving of the kathina, the withdrawal of the kathina, the designation of a hut-site, and the designation of a monastery-site—are not allowable to be performed by announcing; they must be performed only after proclaiming the formal statement of an act with a motion as the second part. The remaining thirteen authorizations, such as the authorizations for appointing a distributor of lodgings, for giving the robe of a deceased monk, and so on—these, being light acts, are allowable to be performed even by announcing. However, they should certainly not be performed by way of an act by motion or an act with a motion as the fourth part. Some teachers say, 'When performed by way of an act with a motion as the fourth part, it becomes firmer; therefore, it should be performed.' However, if this is so, there is a confusion of acts; therefore, it should not be performed, as that view has indeed been rejected. But if there is a deficiency of syllables, a deficiency of words, or a poorly recited word, it is allowable to recite it again and again for the purpose of correction. This is a strengthening of an unshakeable act; in the case of a shakeable act, it becomes a valid act.

ဉတ္တိစတုတ္ထကမ္မံ ဉတ္တိဉ္စ တိဿော စ ကမ္မဝါစာယော သာဝေတွာဝ ကာတဗ္ဗံ, အပလောကနကမ္မာဒိဝသေန န ကာတဗ္ဗံ. ပဉ္စဟာကာရေဟိ ဝိပဇ္ဇန္တီတိ ပဉ္စဟိ ကာရဏေဟိ ဝိပဇ္ဇန္တိ.

An act with a motion as the fourth part must be performed only after proclaiming the motion and the three formal statements; it should not be performed by way of an act by announcement and so on. 'They fail in five ways' means they fail because of five reasons.

၄၈၃. သမ္မုခါကရဏီယံ ကမ္မံ အသမ္မုခါ ကရောတိ, ဝတ္ထုဝိပန္နံ အဓမ္မကမ္မန္တိ ဧတ္ထ အတ္ထိ ကမ္မံ သမ္မုခါကရဏီယံ; အတ္ထိ အသမ္မုခါကရဏီယံ; တတ္ထ အသမ္မုခါကရဏီယံ နာမ ဒူတေနုပသမ္ပဒါ, ပတ္တနိက္ကုဇ္ဇနံ, ပတ္တုက္ကုဇ္ဇနံ, ဥမ္မတ္တကဿ ဘိက္ခုနော ဥမ္မတ္တကသမ္မုတိ, သေက္ခာနံ ကုလာနံ သေက္ခသမ္မုတိ, ဆန္နဿ ဘိက္ခုနော ဗြဟ္မဒဏ္ဍော, ဒေဝဒတ္တဿ ပကာသနီယကမ္မံ, အပ္ပသာဒနီယံ ဒဿေန္တဿ ဘိက္ခုနော ဘိက္ခုနိသံဃေန ကာတဗ္ဗံ အဝန္ဒနီယကမ္မန္တိ အဋ္ဌဝိဓံ ဟောတိ, တံ သဗ္ဗံ တတ္ထ တတ္ထ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. ဣဒံ အဋ္ဌဝိဓမ္ပိ ကမ္မံ အသမ္မုခါ ကတံ သုကတံ ဟောတိ အကုပ္ပံ.

483. Regarding the text, 'One performs in absence an act that should be performed in presence; it is an unlawful act, defective in its basis': here, there is an act that should be performed in presence, and there is an act that should be performed in absence. Among these, an act that should be performed in absence is of eight kinds: ordination by messenger, the overturning of the bowl, the setting upright of the bowl, the authorization of insanity for an insane monk, the authorization of trainee status for families of trainees, the Brahmā-punishment for the monk Channa, the act of proclamation against Devadatta, and the act of non-veneration to be performed by the order of nuns towards a monk who shows what is displeasing. All of this should be understood by the method stated in the respective places. These eight kinds of acts, when performed in absence, are well-performed and unshakeable.

သေသာနိ သဗ္ဗကမ္မာနိ သမ္မုခါ ဧဝ ကာတဗ္ဗာနိ – သံဃသမ္မုခတာ, ဓမ္မသမ္မုခတာ, ဝိနယသမ္မုခတာ, ပုဂ္ဂလသမ္မုခတာတိ ဣမံ စတုဗ္ဗိဓံ သမ္မုခါဝိနယံ ဥပနေတွာဝ ကာတဗ္ဗာနိ. ဧဝံ ကတာနိ ဟိ သုကတာနိ ဟောန္တိ. ဧဝံ အကတာနိ ပနေတာနိ ဣမံ သမ္မုခါဝိနယသင်္ခါတံ ဝတ္ထုံ ဝိနာ ကတတ္တာ ဝတ္ထုဝိပန္နာနိ နာမ ဟောန္တိ. တေန ဝုတ္တံ – ‘‘သမ္မုခါကရဏီယံ ကမ္မံ အသမ္မုခါ ကရောတိ, ဝတ္ထုဝိပန္နံ အဓမ္မကမ္မ’’န္တိ.

All remaining acts must be performed only in presence. They must be performed only after having brought them to this fourfold presence-procedure: presence of the Sangha, presence of the Dhamma, presence of the Vinaya, and presence of the individual. For when performed thus, they are well-performed. But when not performed thus, these acts, because they are performed without this basis called the presence-procedure, are called 'acts with a defective basis'. Therefore it was said: 'One performs in absence an act that should be performed in presence; it is an unlawful act, defective in its basis.'

ပဋိပုစ္ဆာကရဏီယာဒီသုပိ ပဋိပုစ္ဆာဒိကရဏမေဝ ဝတ္ထု, တံ ဝတ္ထုံ ဝိနာ ကတတ္တာ တေသမ္ပိ ဝတ္ထုဝိပန္နတာ ဝေဒိတဗ္ဗာ. ဣဒံ ပနေတ္ထ ဝစနတ္ထမတ္တံ. ပဋိပုစ္ဆာ ကရဏီယံ အပ္ပဋိပုစ္ဆာ ကရောတီတိ ပုစ္ဆိတွာ စောဒေတွာ သာရေတွာ ကာတဗ္ဗံ အပုစ္ဆိတွာ အစောဒေတွာ အသာရေတွာ ကရောတိ. ပဋိညာယ ကရဏီယံ အပ္ပဋိညာယ ကရောတီတိ ပဋိညံ အာရောပေတွာ ယထာဒိန္နာယ ပဋိညာယ ကာတဗ္ဗံ အပ္ပဋိညာယ ကရောန္တဿ ဝိပ္ပလပန္တဿ ဗလက္ကာရေန ကရောတိ. သတိဝိနယာရဟဿာတိ ဒဗ္ဗမလ္လပုတ္တတ္ထေရသဒိသဿ ခီဏာသဝဿ. အမူဠှဝိနယာရဟဿာတိ ဂဂ္ဂဘိက္ခုသဒိသဿ ဥမ္မတ္တကဿ. တဿပါပိယသိကကမ္မာရဟဿာတိ ဥပဝါဠဘိက္ခုသဒိသဿ ဥဿန္နပါပဿ. ဧသ နယော သဗ္ဗတ္ထ.

Also in the case of acts that should be performed with questioning and so on, the very performance of questioning and so on is the basis; because they are performed without that basis, their state of having a defective basis should also be understood. This here is merely the meaning of the words. 'What should be done with questioning, one does without questioning' means that what should be done after questioning, reproving, and reminding, one does without questioning, without reproving, and without reminding. 'What should be done with an admission, one does without an admission' means that what should be done after having him make an admission and in accordance with the admission given, one acts forcefully against one who does not admit and speaks evasively. 'One worthy of a procedure based on mindfulness' refers to one who has destroyed the taints, like the Elder Dabba Mallaputta. 'One worthy of a procedure for one who is not confused' refers to an insane one, like the monk Gagga. 'One worthy of the act of further condemnation' refers to one with much evil, like the monk Upavāḷa. This is the method in all cases.

အနုပေါသထေ [Pg.245] ဥပေါသထံ ကရောတီတိ အနုပေါသထဒိဝသေ ဥပေါသထံ ကရောတိ. ဥပေါသထဒိဝသော နာမ ဌပေတွာ ကတ္တိကမာသံ အဝသေသေသု ဧကာဒသသု မာသေသု ဘိန္နဿ သံဃဿ သာမဂ္ဂိဒိဝသော စ ယထာဝုတ္တစာတုဒ္ဒသပန္နရသာ စ. ဧတံ တိပ္ပကာရမ္ပိ ဥပေါသထဒိဝသံ ဌပေတွာ အညသ္မိံ ဒိဝသေ ဥပေါသထံ ကရောန္တော အနုပေါသထေ ဥပေါသထံ ကရောတိ နာမ. ယတြ ဟိ ပတ္တစီဝရာဒီနံ အတ္ထာယ အပ္ပမတ္တကေန ကာရဏေန ဝိဝဒန္တာ ဥပေါသထံ ဝါ ပဝါရဏံ ဝါ ဌပေန္တိ, တတ္ထ တသ္မိံ အဓိကရဏေ ဝိနိစ္ဆိတေ ‘‘သမဂ္ဂါ ဇာတာမှာ’’တိ အန္တရာ သာမဂ္ဂိဥပေါသထံ ကာတုံ န လဘန္တိ, ကရောန္တေဟိ အနုပေါသထေ ဥပေါသထော ကတော နာမ ဟောတိ.

‘On a non-Uposatha day, one performs the Uposatha’ means one performs the Uposatha on a day that is not an Uposatha day. An Uposatha day is defined as, setting aside the month of Kattika, in the remaining eleven months, the day of harmony for a divided Saṅgha, and also the aforementioned fourteenth and fifteenth days. One who performs the Uposatha on another day, setting aside these three kinds of Uposatha days, is said to perform the Uposatha on a non-Uposatha day. Indeed, in whatever monastery, when they dispute over minor matters concerning bowls, robes, and so forth, and postpone the Uposatha or Pavāraṇā, then, after that legal issue is settled, even if they say, ‘We have become harmonious,’ they are not permitted to perform a harmony-Uposatha in the interim. By those who do perform it, it is called an Uposatha performed on a non-Uposatha day.

အပဝါရဏာယ ပဝါရေတီတိ အပဝါရဏာဒိဝသေ ပဝါရေတိ; ပဝါရဏာဒိဝသော နာမ ဧကသ္မိံ ကတ္တိကမာသေ ဘိန္နဿ သံဃဿ သာမဂ္ဂိဒိဝသော စ ပစ္စုက္ကဍ္ဎိတွာ ဌပိတဒိဝသော စ ဒွေ စ ပုဏ္ဏမာသိယော. ဧဝံ စတုဗ္ဗိဓမ္ပိ ပဝါရဏာဒိဝသံ ဌပေတွာ အညသ္မိံ ဒိဝသေ ပဝါရေန္တော အပဝါရဏာယ ပဝါရေတိ နာမ. ဣဓာပိ အပ္ပမတ္တကဿ ဝိဝါဒဿ ဝူပသမေ သာမဂ္ဂိပဝါရဏံ ကာတုံ န လဘန္တိ, ကရောန္တေဟိ အပဝါရဏာယ ပဝါရဏာ ကတာ ဟောတိ. အပိစ ဦနဝီသတိဝဿံ ဝါ အန္တိမဝတ္ထုံ အဇ္ဈာပန္နပုဗ္ဗံ ဝါ ဧကာဒသသု ဝါ အဘဗ္ဗပုဂ္ဂလေသု အညတရံ ဥပသမ္ပာဒေန္တဿပိ ဝတ္ထုဝိပန္နံ အဓမ္မကမ္မံ ဟောတိ. ဧဝံ ဝတ္ထုတော ကမ္မာနိ ဝိပဇ္ဇန္တိ.

‘On a non-Pavāraṇā day, one performs the Pavāraṇā’ means one performs the Pavāraṇā on a day that is not a Pavāraṇā day. A Pavāraṇā day is defined as, in the one month of Kattika, the day of harmony for a divided Saṅgha, the day that has been postponed, and the two full-moon days. Thus, one who performs the Pavāraṇā on another day, setting aside these four kinds of Pavāraṇā days, is said to perform the Pavāraṇā on a non-Pavāraṇā day. Here too, upon the calming of a minor dispute, they are not permitted to perform a harmony-Pavāraṇā; by those who do perform it, the Pavāraṇā is performed on a non-Pavāraṇā day. Furthermore, for a preceptor who ordains someone under twenty years of age, or someone who has previously fallen into a terminal offense, or one among the eleven disqualified individuals, it is an unlawful act with a faulty object. Thus, acts fail due to the object.

၄၈၄. ဉတ္တိတော ဝိပတ္တိယံ ပန ဝတ္ထုံ န ပရာမသတီတိ ယဿ ဥပသမ္ပဒါဒိကမ္မံ ကရောတိ, တံ န ပရာမသတိ, တဿ နာမံ န ဂဏှာတိ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော အာယသ္မတော ဗုဒ္ဓရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဝတ္တဗ္ဗေ ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အာယသ္မတော ဗုဒ္ဓရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဝဒတိ; ဧဝံ ဝတ္ထုံ န ပရာမသတိ.

484. Now, in the case of failure due to the motion, ‘one does not refer to the object’ means that when performing an act such as ordination, one does not refer to that person, nor does one state his name. When it should be said, ‘Venerable sirs, may the Saṅgha hear me. This Dhammarakkhita is the ordination candidate of the venerable Buddharakkhita,’ one says, ‘Venerable sirs, may the Saṅgha hear me. The ordination candidate of the venerable Buddharakkhita.’ In this way, one does not refer to the object.

သံဃံ န ပရာမသတီတိ သံဃဿ နာမံ န ဂဏှာတိ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော’’တိ ဝတ္တဗ္ဗေ ‘‘သုဏာတု မေ ဘန္တေ, အယံ ဓမ္မရက္ခိတော’’တိ ဝဒတိ; ဧဝံ သံဃံ န ပရာမသတိ.

‘One does not refer to the Saṅgha’ means one does not state the name of the Saṅgha. When it should be said, ‘Venerable sirs, may the Saṅgha hear me. This is Dhammarakkhita,’ one says, ‘Venerable sirs, may you hear me. This is Dhammarakkhita.’ In this way, one does not refer to the Saṅgha.

ပုဂ္ဂလံ န ပရာမသတီတိ ယော ဥပသမ္ပဒါပေက္ခဿ ဥပဇ္ဈာယော, တံ န ပရာမသတိ, တဿ နာမံ န ဂဏှာတိ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော အာယသ္မတော ဗုဒ္ဓရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဝတ္တဗ္ဗေ [Pg.246] ‘‘သုဏာတု မေ, ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော ဥပသမ္ပဒါပေက္ခော’’တိ ဝဒတိ; ဧဝံ ပုဂ္ဂလံ န ပရာမသတိ.

‘One does not refer to the individual’ means that one does not refer to the preceptor of the ordination candidate, nor does one state his name. When it should be said, ‘Venerable sirs, may the Saṅgha hear me. This Dhammarakkhita is the ordination candidate of the venerable Buddharakkhita,’ one says, ‘Venerable sirs, may the Saṅgha hear me. This Dhammarakkhita is an ordination candidate.’ In this way, one does not refer to the individual.

ဉတ္တိံ န ပရာမသတီတိ သဗ္ဗေန သဗ္ဗံ ဉတ္တိံ န ပရာမသတိ. ဉတ္တိဒုတိယကမ္မေ ဉတ္တိံ အဋ္ဌပေတွာ ဒွိက္ခတ္တုံ ကမ္မဝါစာယ ဧဝ အနုဿာဝနကမ္မံ ကရောတိ. ဉတ္တိစတုတ္ထကမ္မေပိ ဉတ္တိံ အဋ္ဌပေတွာ စတုက္ခတ္တုံ ကမ္မဝါစာယ ဧဝ အနုဿာဝနကမ္မံ ကရောတိ; ဧဝံ ဉတ္တိံ န ပရာမသတိ.

‘One does not refer to the motion’ means one does not refer to the motion at all. In a ñattidutiya act, without stating the motion, one performs the act of announcement with only the formal statement twice. Also in a ñatticatuttha act, without stating the motion, one performs the act of announcement with only the formal statement four times; in this way, one does not refer to the motion.

ပစ္ဆာ ဝါ ဉတ္တိံ ဌပေတီတိ ပဌမံ ကမ္မဝါစာယ အနုဿာဝနကမ္မံ ကတွာ ‘‘ဧသာ ဉတ္တီ’’တိ ဝတွာ ‘‘ခမတိ သံဃဿ တသ္မာ တုဏှီ ဧဝမေတံ ဓာရယာမီ’’တိ ဝဒတိ; ဧဝံ ပစ္ဆာ ဉတ္တိံ ဌပေတိ. ဣတိ ဣမေဟိ ပဉ္စဟာကာရေဟိ ဉတ္တိတော ကမ္မာနိ ဝိပဇ္ဇန္တိ.

‘Or, one states the motion afterward’ means that having first performed the act of announcement with the formal statement, and then having said, ‘This is the motion,’ one says, ‘It is approved by the Saṅgha, therefore it is silent. Thus do I bear this in mind.’ In this way, one states the motion afterward. Thus, by these five modes, acts fail due to the motion.

၄၈၅. အနုဿာဝနတော ဝိပတ္တိယံ ပန ဝတ္ထုအာဒီနိ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာနိ. ဧဝံ ပန နေသံ အပရာမသနံ ဟောတိ – ‘‘သုဏာတု မေ ဘန္တေ သံဃော’’တိ ပဌမာနုဿာဝနေ ‘‘ဒုတိယမ္ပိ ဧတမတ္ထံ ဝဒါမိ, တတိယမ္ပိ ဧတမတ္ထံ ဝဒါမိ, သုဏာတု မေ ဘန္တေ သံဃော’’တိ ဒုတိယတတိယာနုဿာဝနာသု ဝါ ‘‘အယံ ဓမ္မရက္ခိတော အာယသ္မတော ဗုဒ္ဓရက္ခိတဿ ဥပသမ္ပဒါပေက္ခော’’တိ ဝတ္တဗ္ဗေ ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အာယသ္မတော ဗုဒ္ဓရက္ခိတဿာ’’တိ ဝဒန္တော ဝတ္ထုံ န ပရာမသတိ နာမ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော’’တိ ဝတ္တဗ္ဗေ ‘‘သုဏာတု မေ ဘန္တေ, အယံ ဓမ္မရက္ခိတော’’တိ ဝဒန္တော သံဃံ န ပရာမသတိ နာမ. ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော အာယသ္မတော ဗုဒ္ဓရက္ခိတဿာ’’တိ ဝတ္တဗ္ဗေ ‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဓမ္မရက္ခိတော ဥပသမ္ပဒါပေက္ခော’’တိ ဝဒန္တော ပုဂ္ဂလံ န ပရာမသတိ နာမ.

485. Now, in the case of failure due to the announcement, the object and so forth should be understood in the manner already stated. Their non-reference is as follows: in the first announcement, “Venerable sirs, may the Saṅgha hear me,” or in the second and third announcements, “A second time I speak on this matter, a third time I speak on this matter, venerable sirs, may the Saṅgha hear me,” when it should be said, “This Dhammarakkhita is the ordination candidate of the venerable Buddharakkhita,” one who says, “Venerable sirs, may the Saṅgha hear me, of the venerable Buddharakkhita,” is said to not refer to the object. When it should be said, “Venerable sirs, may the Saṅgha hear me, this Dhammarakkhita,” one who says, “Venerable sirs, may you hear me, this Dhammarakkhita,” is said to not refer to the Saṅgha. When it should be said, “Venerable sirs, may the Saṅgha hear me, this Dhammarakkhita is the ordination candidate of the venerable Buddharakkhita,” one who says, “Venerable sirs, may the Saṅgha hear me, this Dhammarakkhita is an ordination candidate,” is said to not refer to the individual.

သာဝနံ ဟာပေတီတိ သဗ္ဗေန သဗ္ဗံ ကမ္မဝါစာယ အနုဿာဝနံ န ကရောတိ, ဉတ္တိဒုတိယကမ္မေ ဒွိက္ခတ္တုံ ဉတ္တိမေဝ ဌပေတိ, ဉတ္တိစတုတ္ထကမ္မေ စတုက္ခတ္တုံ ဉတ္တိမေဝ ဌပေတိ; ဧဝံ အနုဿာဝနံ ဟာပေတိ. ယောပိ ဉတ္တိဒုတိယကမ္မေ ဧကံ ဉတ္တိံ ဌပေတွာ ဧကံ ကမ္မဝါစံ အနုဿာဝေန္တော အက္ခရံ ဝါ ဆဍ္ဍေတိ, ပဒံ ဝါ ဒုရုတ္တံ ကရောတိ, အယမ္ပိ အနုဿာဝနံ ဟာပေတိယေဝ. ဉတ္တိစတုတ္ထကမ္မေ ပန ဧကံ ဉတ္တိံ ဌပေတွာ သကိမေဝ ဝါ ဒွိက္ခတ္တုံ ဝါ ကမ္မဝါစာယ အနုဿာဝနံ ကရောန္တောပိ အက္ခရံ ဝါ ပဒံ ဝါ [Pg.247] ဆဍ္ဍေန္တောပိ ဒုရုတ္တံ ကရောန္တောပိ အနုဿာဝနံ ဟာပေတိယေဝါတိ ဝေဒိတဗ္ဗော.

‘He omits the announcement’ means that he does not perform the announcement with the formal statement at all. In a ñattidutiya act, he states only the motion twice; in a ñatticatuttha act, he states only the motion four times; thus, he omits the announcement. Also, one who, in a ñattidutiya act, after stating the motion once, performs the announcement with the formal statement once but drops a syllable or mispronounces a word, also indeed omits the announcement. Now, in a ñatticatuttha act, it should be understood that one who, after stating the motion once, performs the announcement with the formal statement only once or twice; or one who drops a syllable or a word; or one who mispronounces, indeed omits the announcement.

ဒုရုတ္တံ ကရောတီတိ ဧတ္ထ ပန အယံ ဝိနိစ္ဆယော – ယော ဟိ အညသ္မိံ အက္ခရေ ဝတ္တဗ္ဗေ အညံ ဝဒတိ, အယံ ဒုရုတ္တံ ကရောတိ နာမ. တသ္မာ ကမ္မဝါစံ ကရောန္တေန ဘိက္ခုနာ ယွာယံ –

Concerning ‘makes a faulty utterance,’ this is the determination: whoever, when a certain syllable should be spoken, speaks another, this is called making a faulty utterance. Therefore, by a monk performing the formal statement—

‘‘သိထိလံ ဓနိတဉ္စ ဒီဃရဿံ, ဂရုကံ လဟုကဉ္စ နိဂ္ဂဟိတံ;

သမ္ဗန္ဓံ ဝဝတ္ထိတံ ဝိမုတ္တံ, ဒသဓာ ဗျဉ္ဇနဗုဒ္ဓိယာ ပဘေဒေါ’’တိ.

“Loose and firm, long and short, heavy and light, and the restrained; connected, separated, and released—these are the tenfold distinctions in the understanding of consonants.”

ဝုတ္တော, အယံ သုဋ္ဌု ဥပလက္ခေတဗ္ဗော. ဧတ္ထ ဟိ ‘‘သိထိလံ’’ နာမ ပဉ္စသု ဝဂ္ဂေသု ပဌမတတိယံ. ‘‘ဓနိတံ’’ နာမ တေသွေဝ ဒုတိယစတုတ္ထံ. ‘‘ဒီဃ’’န္တိ ဒီဃေန ကာလေန ဝတ္တဗ္ဗံ အာကာရာဒိ. ‘‘ရဿ’’န္တိ တတော ဥပဍ္ဎကာလေန ဝတ္တဗ္ဗံ အကာရာဒိ. ‘‘ဂရုက’’န္တိ ဒီဃမေဝ. ယံ ဝါ အာယသ္မတော ဗုဒ္ဓရက္ခိတတ္ထေရဿ ယဿ နက္ခမတီတိ ဧဝံ သံယောဂပရံ ကတွာ ဝုစ္စတိ. ‘‘လဟုက’’န္တိ ရဿမေဝ. ယံ ဝါ အာယသ္မတော ဗုဒ္ဓရက္ခိတထေရဿ ယဿ န ခမတီတိ ဧဝံ အသံယောဂပရံ ကတွာ ဝုစ္စတိ. ‘‘နိဂ္ဂဟိတ’’န္တိ ယံ ကရဏာနိ နိဂ္ဂဟေတွာ အဝိဿဇ္ဇေတွာ အဝိဝဋေန မုခေန သာနုနာသိကံ ကတွာ ဝတ္တဗ္ဗံ. ‘‘သမ္ဗန္ဓ’’န္တိ ယံ ပရပဒေန သမ္ဗန္ဓိတွာ ‘‘တုဏှိဿာ’’တိ ဝါ ‘‘တုဏှဿာ’’တိ ဝါ ဝုစ္စတိ. ‘‘ဝဝတ္ထိတ’’န္တိ ယံ ပရပဒေန အသမ္ဗန္ဓံ ကတွာ ဝိစ္ဆိန္ဒိတွာ ‘‘တုဏှီ အဿာ’’တိ ဝါ ‘‘တုဏှ အဿာ’’တိ ဝါ ဝုစ္စတိ. ‘‘ဝိမုတ္တ’’န္တိ ယံ ကရဏာနိ အနိဂ္ဂဟေတွာ ဝိဿဇ္ဇေတွာ ဝိဝဋေန မုခေန အနုနာသိကံ အကတွာ ဝုစ္စတိ.

This has been stated and should be thoroughly understood. Herein, ‘loose’ refers to the first and third letters of the five groups. ‘Firm’ refers to the second and fourth of those same groups. ‘Long’ means to be pronounced with a long duration, such as the letter ‘ā’. ‘Short’ means to be pronounced in half that duration, such as the letter ‘a’. ‘Heavy’ is the long letter itself. Or, it is that which is pronounced having made it followed by a conjunct consonant, as in “āyasmato buddharakkhitattherassa yassa nakkhamati”. ‘Light’ is the short letter itself. Or, it is that which is pronounced having made it not followed by a conjunct consonant, as in “āyasmato buddharakkhitatherassa yassa na khamati”. ‘Restrained’ is that which should be pronounced by restraining the organs of speech, without releasing them, with the mouth not open, making it nasalized. ‘Connected’ is that which is connected with the following word and is pronounced as “tuṇhissā” or “tuṇhassā”. ‘Separated’ is that which, having been made unconnected with the following word and being separated, is pronounced as “tuṇhī assā” or “tuṇha assā”. ‘Released’ is that which is pronounced without restraining the organs of speech, releasing them, with the mouth open, and not making it nasalized.

တတ္ထ ‘‘သုဏာတု မေ’’တိ ဝတ္တဗ္ဗေ တ-ကာရဿ ထ-ကာရံ ကတွာ ‘‘သုဏာထု မေ’’တိ ဝစနံ သိထိလဿ ဓနိတကရဏံ နာမ. တထာ ‘‘ပတ္တကလ္လံ, ဧသာ ဉတ္တီ’’တိ ဝတ္တဗ္ဗေ ‘‘ပတ္ထကလ္လံ, ဧသာ ဉတ္ထီ’’တိအာဒိဝစနဉ္စ. ‘‘ဘန္တေ သံဃော’’တိ ဝတ္တဗ္ဗေ ဘ-ကာရ ဃ-ကာရာနံ ဗ-ကာရ ဂ-ကာရေ ကတွာ ‘‘ဗန္တေ သင်္ဂေါ’’တိ ဝစနံ ဓနိတဿ သိထိလကရဏံ နာမ. ‘‘သုဏာတု မေ’’တိ ဝိဝဋေန မုခေန ဝတ္တဗ္ဗေ ပန ‘‘သုဏံတု မေ’’တိ ဝါ ‘‘ဧသာ ဉတ္တီ’’တိ ဝတ္တဗ္ဗေ ‘‘ဧသံ ဉတ္တီ’’တိ ဝါ အဝိဝဋေန မုခေန အနုနာသိကံ ကတွာ ဝစနံ ဝိမုတ္တဿ နိဂ္ဂဟိတဝစနံ နာမ. ‘‘ပတ္တကလ္လ’’န္တိ အဝိဝဋေန မုခေန အနုနာသိကံ ကတွာ ဝတ္တဗ္ဗေ ‘‘ပတ္တကလ္လာ’’တိ ဝိဝဋေန မုခေန အနုနာသိကံ အကတွာ ဝစနံ နိဂ္ဂဟိတဿ ဝိမုတ္တဝစနံ နာမ.

Herein, when one should say “suṇātu me,” but instead, changing the ta-sound to a tha-sound, says “suṇāthu me,” that is called making the loose firm. Similarly, saying “patthakallaṃ, esā ñatthī” and so on, when one should say “pattakallaṃ, esā ñattī.” Saying “bante saṅgo” when one should say “bhante saṅgho,” changing the bha- and gha-sounds to ba- and ga-sounds, is called making the firm loose. Further, saying “suṇaṃtu me” instead of saying “suṇātu me” with an open mouth, or saying “esaṃ ñattī” instead of saying “esā ñattī,” pronouncing it with a mouth that is not open and making it nasalized, is called the restrained utterance of the released. Saying “pattakallā” with an open mouth and without making it nasalized when one should say “pattakallaṃ” with a mouth that is not open and making it nasalized, is called the released utterance of the restrained.

ဣတိ [Pg.248] သိထိလေ ကတ္တဗ္ဗေ ဓနိတံ, ဓနိတေ ကတ္တဗ္ဗေ သိထိလံ, ဝိမုတ္တေ ကတ္တဗ္ဗေ နိဂ္ဂဟိတံ, နိဂ္ဂဟိတေ ကတ္တဗ္ဗေ ဝိမုတ္တန္တိ ဣမာနိ စတ္တာရိ ဗျဉ္ဇနာနိ အန္တောကမ္မဝါစာယ ကမ္မံ ဒူသေန္တိ. ဧဝံ ဝဒန္တော ဟိ အညသ္မိံ အက္ခရေ ဝတ္တဗ္ဗေ အညံ ဝဒတိ, ဒုရုတ္တံ ကရောတီတိ ဝုစ္စတိ. ဣတရေသု ပန ဒီဃရဿာဒီသု ဆသု ဗျဉ္ဇနေသု ဒီဃဋ္ဌာနေ ဒီဃမေဝ, ရဿဋ္ဌာနေ စ ရဿမေဝါတိ ဧဝံ ယထာဌာနေ တံ တဒေဝ အက္ခရံ ဘာသန္တေန အနုက္ကမာဂတံ ပဝေဏိံ အဝိနာသေန္တေန ကမ္မဝါစာ ကာတဗ္ဗာ. သစေ ပန ဧဝံ အကတွာ ဒီဃေ ဝတ္တဗ္ဗေ ရဿံ, ရဿေ ဝါ ဝတ္တဗ္ဗေ ဒီဃံ ဝဒတိ; တထာ ဂရုကေ ဝတ္တဗ္ဗေ လဟုကံ, လဟုကေ ဝါ ဝတ္တဗ္ဗေ ဂရုကံ ဝဒတိ; သမ္ဗန္ဓေ ဝါ ပန ဝတ္တဗ္ဗေ ဝဝတ္ထိတံ, ဝဝတ္ထိတေ ဝါ ဝတ္တဗ္ဗေ သမ္ဗန္ဓံ ဝဒတိ; ဧဝံ ဝုတ္တေပိ ကမ္မဝါစာ န ကုပ္ပတိ. ဣမာနိ ဟိ ဆ ဗျဉ္ဇနာနိ ကမ္မံ န ကောပေန္တိ.

Thus, when a loose letter should be pronounced, a firm one is pronounced; when a firm letter should be pronounced, a loose one is pronounced; when a released letter should be pronounced, a restrained one is pronounced; when a restrained letter should be pronounced, a released one is pronounced—these four types of letters corrupt the formal act within the formal statement. For one who speaks thus, when one letter should be spoken, he speaks another, and it is said that he makes a faulty utterance. However, among the other six types of letters—long, short, and so on—in the place of a long sound, only the long should be spoken, and in the place of a short sound, only the short should be spoken. Thus, the formal statement should be performed by one who pronounces each respective letter correctly in its proper place, without disrupting the traditional sequence that has come down in succession. But if, not doing so, one speaks a short sound where a long should be spoken, or a long sound where a short should be spoken; or a light sound where a heavy should be spoken, or a heavy sound where a light should be spoken; or a separated sound where a connected sound should be spoken, or a connected sound where a separated sound should be spoken—even when spoken thus, the formal statement is not invalidated. For these six types of letters do not invalidate the formal act.

ယံ ပန သုတ္တန္တိကတ္ထေရာ ‘‘ဒ-ကာရော တ-ကာရမာပဇ္ဇတိ, တ-ကာရော ဒ-ကာရမာပဇ္ဇတိ, စ-ကာရော ဇ-ကာရမာပဇ္ဇတိ, ဇ-ကာရော စ-ကာရမာပဇ္ဇတိ, ယ-ကာရော က-ကာရမာပဇ္ဇတိ, က-ကာရော ယ-ကာရမာပဇ္ဇတိ; တသ္မာ ဒ-ကာရာဒီသု ဝတ္တဗ္ဗေသု တ-ကာရာဒိဝစနံ န ဝိရုဇ္ဈတီ’’တိ ဝဒန္တိ, တံ ကမ္မဝါစံ ပတွာ န ဝဋ္ဋတိ. တသ္မာ ဝိနယဓရေန နေဝ ဒ-ကာရော တ-ကာရော ကာတဗ္ဗော…ပေ… န က-ကာရော ယ-ကာရော. ယထာပါဠိယာ နိရုတ္တိံ သောဓေတွာ ဒသဝိဓာယ ဗျဉ္ဇနနိရုတ္တိယာ ဝုတ္တဒေါသေ ပရိဟရန္တေန ကမ္မဝါစာ ကာတဗ္ဗာ. ဣတရထာ ဟိ သာဝနံ ဟာပေတိ နာမ.

Moreover, what the Suttanta elders say, “The letter ‘da’ can become ‘ta,’ the letter ‘ta’ can become ‘da,’ the letter ‘ca’ can become ‘ja,’ the letter ‘ja’ can become ‘ca,’ the letter ‘ya’ can become ‘ka,’ and the letter ‘ka’ can become ‘ya.’ Therefore, when letters such as ‘da’ should be pronounced, the utterance of letters such as ‘ta’ is not incorrect,” is not permissible when it comes to a formal statement. Therefore, a Vinaya-holder should never make the letter ‘da’ into ‘ta’… and so on… nor the letter ‘ka’ into ‘ya.’ The formal statement should be performed having purified the pronunciation according to the Pāḷi, while avoiding the faults mentioned in the tenfold explanation of the pronunciation of letters. Otherwise, it is called diminishing the announcement.

အကာလေ ဝါ သာဝေတီတိ သာဝနာယ အကာလေ အနောကာသေ ဉတ္တိံ အဋ္ဌပေတွာ ပဌမံယေဝ အနုဿာဝနကမ္မံ ကတွာ ပစ္ဆာ ဉတ္တိံ ဌပေတိ. ဣတိ ဣမေဟိ ပဉ္စဟာကာရေဟိ အနုဿာဝနတော ကမ္မာနိ ဝိပဇ္ဇန္တိ.

Or he announces at an improper time—this means that at an improper time and on an inappropriate occasion for the announcement, without having established the motion, he performs the announcement procedure first and only afterward establishes the motion. Thus, by these five ways, formal acts fail due to the announcement.

၄၈၆. သီမတော ဝိပတ္တိယံ ပန အတိခုဒ္ဒကသီမာ နာမ ယာ ဧကဝီသတိ ဘိက္ခူ န ဂဏှာတိ. ကုရုန္ဒိယံ ပန ‘‘ယတ္ထ ဧကဝီသတိ ဘိက္ခူ နိသီဒိတုံ န သက္ကောန္တီ’’တိ ဝုတ္တံ. တသ္မာ ယာ ဧဝရူပါ သီမာ, အယံ သမ္မတာပိ အသမ္မတာ, ဂါမခေတ္တသဒိသာဝ ဟောတိ, တတ္ထ ကတံ ကမ္မံ ကုပ္ပတိ. ဧသ နယော သေသသီမာသုပိ. ဧတ္ထ ပန အတိမဟတီ နာမ ယာ ကေသဂ္ဂမတ္တေနာပိ တိယောဇနံ အတိက္ကာမေတွာ သမ္မတာ ဟောတိ. ခဏ္ဍနိမိတ္တာ နာမ အဃဋိတနိမိတ္တာ ဝုစ္စတိ. ပုရတ္ထိမာယ ဒိသာယ နိမိတ္တံ ကိတ္တေတွာ အနုက္ကမေနေဝ ဒက္ခိဏာယ ပစ္ဆိမာယ ဥတ္တရာယ ဒိသာယ ကိတ္တေတွာ ပုန ပုရတ္ထိမာယ ဒိသာယ ပုဗ္ဗကိတ္တိတံ နိမိတ္တံ ပဋိကိတ္တေတွာဝ ဌပေတုံ ဝဋ္ဋတိ; ဧဝံ အခဏ္ဍနိမိတ္တာ ဟောတိ. သစေ [Pg.249] ပန အနုက္ကမေန အာဟရိတွာ ဥတ္တရာယ ဒိသာယ နိမိတ္တံ ကိတ္တေတွာ တတ္ထေဝ ဌပေတိ, ခဏ္ဍနိမိတ္တာ ဟောတိ. အပရာပိ ခဏ္ဍနိမိတ္တာ နာမ ယာ အနိမိတ္တုပဂံ တစသာရရုက္ခံ ဝါ ခါဏုကံ ဝါ ပံသုပုဉ္ဇဝါလိကာပုဉ္ဇာနံ ဝါ အညတရံ အန္တရာ ဧကံ နိမိတ္တံ ကတွာ သမ္မတာ ဟောတိ. ဆာယာနိမိတ္တာ နာမ ယာ ပဗ္ဗတစ္ဆာယာဒီနံ ယံကိဉ္စိ ဆာယံ နိမိတ္တံ ကတွာ သမ္မတာ ဟောတိ. အနိမိတ္တာ နာမ ယာ သဗ္ဗေန သဗ္ဗံ နိမိတ္တာနိ အကိတ္တေတွာ သမ္မတာ ဟောတိ.

486. Regarding failure on account of the boundary, that which is called an 'excessively small sīmā' is one that cannot accommodate twenty-one bhikkhus. In the Kurundī, however, it is said: 'Where twenty-one bhikkhus are unable to sit.' Therefore, any such sīmā, even if designated, is considered undesignated; it is just like a village-field, and an act performed there is invalid. This is the method for the other sīmās as well. Furthermore, among these, that which is called an 'excessively large sīmā' is one that is designated extending beyond three yojanas, even by a hair's breadth. A 'sīmā with broken markers' is said to be one with unconnected markers. Having proclaimed the marker in the eastern direction, and sequentially in the southern, western, and northern directions, it is proper to stop only after proclaiming again the previously proclaimed marker in the eastern direction; thus, it becomes a sīmā with unbroken markers. If, however, having proceeded sequentially, one proclaims the marker in the northern direction and stops right there, it becomes a sīmā with broken markers. Another 'sīmā with broken markers' is one that is designated by making a marker in between out of something unsuitable as a marker, such as a tree whose heartwood is its bark, or a stump, or one of a pile of earth or a pile of sand. A 'sīmā with a shadow marker' is one that is designated by making some kind of shadow, such as a mountain's shadow, into a marker. A 'markerless sīmā' is one that is designated without proclaiming the markers at all.

ဗဟိသီမေ ဌိတော သီမံ သမ္မန္နတိ နာမ နိမိတ္တာနိ ကိတ္တေတွာ နိမိတ္တာနံ ဗဟိ ဌိတော သမ္မန္နတိ. နဒိယာ သမုဒ္ဒေ ဇာတဿရေ သီမံ သမ္မန္နတီတိ ဧတေသု နဒိအာဒီသု ယံ သမ္မန္နတိ, သာ ဧဝံ သမ္မတာပိ ‘‘သဗ္ဗာ, ဘိက္ခဝေ, နဒီ အသီမာ, သဗ္ဗော သမုဒ္ဒေါ အသီမော, သဗ္ဗော ဇာတဿရော အသီမော’’တိ (မဟာဝ. ၁၄၇) ဝစနတော အသမ္မတာဝ ဟောတိ. သီမာယ သီမံ သမ္ဘိန္ဒတီတိ အတ္တနော သီမာယ ပရေသံ သီမံ သမ္ဘိန္ဒတိ. အဇ္ဈောတ္ထရတီတိ အတ္တနော သီမာယ ပရေသံ သီမံ အဇ္ဈောတ္ထရတိ. တတ္ထ ယထာ သမ္ဘေဒေါ စ အဇ္ဈောတ္ထရဏဉ္စ ဟောတိ, တံ သဗ္ဗံ ဥပေါသထက္ခန္ဓကေ ဝုတ္တမေဝ. ဣတိ ဣမာ ဧကာဒသပိ သီမာ အသီမာ ဂါမခေတ္တသဒိသာ ဧဝ, တာသု နိသီဒိတွာ ကတံ ကမ္မံ ကုပ္ပတိ. တေန ဝုတ္တံ ‘‘ဣမေဟိ ဧကာဒသဟိ အာကာရေဟိ သီမတော ကမ္မာနိ ဝိပဇ္ဇန္တီ’’တိ.

'Designating a sīmā while standing outside the sīmā' means: having proclaimed the markers, one stands outside the markers and designates. As for 'designating a sīmā in a river, in the ocean, or in a natural lake': whatever sīmā one designates in these places such as rivers, that sīmā, even though so designated, is indeed undesignated on account of the saying: 'Bhikkhus, every river is not a formally bounded sīmā, the entire ocean is not a sīmā, every natural lake is not a sīmā.' 'Intermingling a sīmā with a sīmā' means one intermingles the sīmā of others with one's own sīmā. 'Overlapping' means one overlaps the sīmā of others with one's own sīmā. Therein, how intermingling and overlapping occur, all that has been spoken of in the Uposathakkhandhaka. Thus, these eleven sīmās are not formally bounded sīmās; they are just like village-fields. An act performed while sitting in them is invalid. Therefore, it was said: 'By these eleven modes, acts fail on account of the sīmā.'

၄၈၇-၄၈၈. ပရိသတော ကမ္မဝိပတ္တိယံ ပန ကိဉ္စိ အနုတ္တာနံ နာမ နတ္ထိ. ယမ္ပိ တတ္ထ ကမ္မပ္ပတ္တဆန္ဒာရဟလက္ခဏံ ဝတ္တဗ္ဗံ သိယာ, တမ္ပိ ပရတော ‘‘စတ္တာရော ဘိက္ခူ ပကတတ္တာ ကမ္မပ္ပတ္တာ’’တိအာဒိနာ နယေန ဝုတ္တမေဝ. တတ္ထ ပကတတ္တာ ကမ္မပ္ပတ္တာတိ စတုဝဂ္ဂကရဏေ ကမ္မေ စတ္တာရော ပကတတ္တာ အနုက္ခိတ္တာ အနိဿာရိတာ ပရိသုဒ္ဓသီလာ စတ္တာရော ဘိက္ခူ ကမ္မပ္ပတ္တာ ကမ္မဿ အရဟာ အနုစ္ဆဝိကာ သာမိနော. န တေဟိ ဝိနာ တံ ကမ္မံ ကယိရတိ, န တေသံ ဆန္ဒော ဝါ ပါရိသုဒ္ဓိ ဝါ ဧတိ. အဝသေသာ ပန သစေပိ သဟဿမတ္တာ ဟောန္တိ, သစေ သမာနသံဝါသကာ, သဗ္ဗေ ဆန္ဒာရဟာဝ ဟောန္တိ. ဆန္ဒပါရိသုဒ္ဓိံ ဒတွာ အာဂစ္ဆန္တု ဝါ မာ ဝါ, ကမ္မံ ပန တိဋ္ဌတိ. ယဿ ပန သံဃော ပရိဝါသာဒိကမ္မံ ကရောတိ, သော နေဝ ကမ္မပ္ပတ္တော, နာပိ ဆန္ဒာရဟော. အပိစ ယသ္မာ တံ ပုဂ္ဂလံ ဝတ္ထုံ ကတွာ သံဃော ကမ္မံ ကရောတိ, တသ္မာ ‘‘ကမ္မာရဟော’’တိ ဝုစ္စတိ. သေသကမ္မေသုပိ ဧသေဝ နယော.

487-488. However, in the failure of an act on account of the assembly, there is nothing called an obscure term. Whatever characteristic of being qualified for the act and worthy of consent should be stated there, that too has already been stated later by the method beginning with: 'Four bhikkhus, being of normal status, are qualified for the act.' Here, 'of normal status and qualified for the act' means that for an act to be done by a chapter of four, four bhikkhus of normal status—not suspended, not expelled, and of pure morality—are qualified for the act, worthy of the act, suitable for it, and masters of the act. Without them, that act cannot be performed; their consent or purity is not brought from elsewhere. As for the remaining bhikkhus, even if they are a thousand in number, if they are in communion, they are all worthy of giving consent. Having given their consent and purity, whether they come or not, the act stands. But the one on whom the Saṅgha performs an act such as parivāsa is neither qualified for the act nor worthy of giving consent. Moreover, because the Saṅgha performs the act making that person the object, he is therefore called 'worthy of the act.' This same method applies to the remaining acts as well.

၄၈၉. ပုန [Pg.250] စတ္တာရိ ကမ္မာနီတိအာဒိကော နယော ပဏ္ဍကာဒီနံ အဝတ္ထုဘာဝဒဿနတ္ထံ ဝုတ္တော. သေသမေတ္ထ ဥတ္တာနမေဝ.

489. Again, the method beginning with 'four acts' was spoken to show the state of not being a proper object for unqualified persons such as paṇḍakas. The remainder here is self-evident.

အပလောကနကမ္မကထာ

Discourse on the Act of Announcement

၄၉၅-၄၉၆. ဣဒါနိ တေသံ ကမ္မာနံ ပဘေဒဒဿနတ္ထံ ‘‘အပလောကနကမ္မံ ကတိ ဌာနာနိ ဂစ္ဆတီ’’တိအာဒိမာဟ. တတ္ထ ‘‘အပလောကနကမ္မံ ပဉ္စ ဌာနာနိ ဂစ္ဆတိ – ဩသာရဏံ, နိဿာရဏံ, ဘဏ္ဍုကမ္မံ, ဗြဟ္မဒဏ္ဍံ, ကမ္မလက္ခဏညေဝ ပဉ္စမ’’န္တိ ဧတ္ထ ‘‘ဩသာရဏံ နိဿာရဏ’’န္တိ ပဒသိလိဋ္ဌတာယေတံ ဝုတ္တံ. ပဌမံ ပန နိဿာရဏာ ဟောတိ, ပစ္ဆာ ဩသာရဏာ. တတ္ထ ယာ ကဏ္ဋကသာမဏေရဿ ဒဏ္ဍကမ္မနာသနာ, သာ ‘‘နိဿာရဏာ’’တိ ဝေဒိတဗ္ဗာ. တသ္မာ ဧတရဟိ သစေပိ သာမဏေရော ဗုဒ္ဓဿ ဝါ ဓမ္မဿ ဝါ သံဃဿ ဝါ အဝဏ္ဏံ ဘဏတိ, ‘‘အကပ္ပိယံ ကပ္ပိယ’’န္တိ ဒီပေတိ, မိစ္ဆာဒိဋ္ဌိကော ဟောတိ အန္တဂ္ဂါဟိကာယ ဒိဋ္ဌိယာ သမန္နာဂတော, သော ယာဝတတိယံ နိဝါရေတွာ တံ လဒ္ဓိံ နိဿဇ္ဇာပေတဗ္ဗော. နော စေ ဝိဿဇ္ဇေတိ, သံဃံ သန္နိပါတေတွာ ‘‘ဝိဿဇ္ဇေဟီ’’တိ ဝတ္တဗ္ဗော. နော စေ ဝိဿဇ္ဇေတိ, ဗျတ္တေန ဘိက္ခုနာ အပလောကနကမ္မံ ကတွာ နိဿာရေတဗ္ဗော. ဧဝဉ္စ ပန ကမ္မံ ကာတဗ္ဗံ –

495-496. Now, to show the classification of those acts, it is said, beginning with: 'To how many instances does the act of announcement apply?' Herein, in the passage 'the act of announcement applies to five instances—reinstatement, expulsion, the act of making bald, the Brahma-penalty, and the fifth is simply the characteristic of the act,' the phrase 'reinstatement, expulsion' is stated for smoothness of phrasing. In fact, first there is expulsion, and afterwards there is reinstatement. Herein, the punishment-act of ruin for the thorn-like novice is to be understood as 'expulsion.' Therefore, at present, if a novice speaks in dispraise of the Buddha, the Dhamma, or the Sangha, if he explains the unallowable as allowable, if he is of wrong view, possessed of a view that grasps at extremes, he should be prevented up to the third time and made to renounce that doctrine. If he does not renounce it, the Sangha should be assembled and he should be told, 'Renounce it!' If he does not renounce it, he should be expelled by a competent bhikkhu after performing an act of announcement. And the act should be performed thus:

‘‘သံဃံ, ဘန္တေ, ပုစ္ဆာမိ – ‘အယံ ဣတ္ထန္နာမော သာမဏေရော ဗုဒ္ဓဿ ဓမ္မဿ သံဃဿ အဝဏ္ဏဝါဒီ မိစ္ဆာဒိဋ္ဌိကော, ယံ အညေ သာမဏေရာ လဘန္တိ, ဒိရတ္တတိရတ္တံ ဘိက္ခူဟိ သဒ္ဓိံ သဟသေယျံ, တဿ အလာဘာယ နိဿာရဏာ ရုစ္စတိ သံဃဿာ’တိ. ဒုတိယမ္ပိ… တတိယမ္ပိ, ဘန္တေ, သံဃံ ပုစ္ဆာမိ – ‘အယံ ဣတ္ထန္နာမော သာမဏေရော ဗုဒ္ဓဿ…ပေ… ရုစ္စတိ သံဃဿာ’တိ စရ ပိရေ ဝိနဿာ’’တိ.

‘Venerable sirs, I ask the Sangha: This novice named so-and-so speaks in dispraise of the Buddha, the Dhamma, and the Sangha, and is of wrong view. Is the expulsion of this novice, for the purpose of his not obtaining the co-residence with bhikkhus for two or three nights that other novices obtain, agreeable to the Sangha? For the second time… For the third time, venerable sirs, I ask the Sangha: This novice named so-and-so speaks in dispraise of the Buddha… is it agreeable to the Sangha? Go, outsider! Perish!’

သော အပရေန သမယေန ‘‘အဟံ, ဘန္တေ, ဗာလတာယ အညာဏတာယ အလက္ခိကတာယ ဧဝံ အကာသိံ, သွာဟံ သံဃံ ခမာပေမီ’’တိ ခမာပေန္တော ယာဝတတိယံ ယာစာပေတွာ အပလောကနကမ္မေနေဝ ဩသာရေတဗ္ဗော. ဧဝံ ပန ဩသာရေတဗ္ဗော, သံဃမဇ္ဈေ ဗျတ္တေန ဘိက္ခုနာ သံဃဿ အနုမတိယာ သာဝေတဗ္ဗံ –

If, at a later time, while asking for forgiveness, he says, 'Venerable sirs, due to my foolishness, ignorance, and unfortunate nature, I acted thus. I ask the Sangha for forgiveness,' he should be made to request this up to the third time and then be reinstated by an act of announcement itself. And he should be reinstated thus: it should be announced in the midst of the Sangha by a competent bhikkhu with the Sangha's consent—

‘‘သံဃံ, ဘန္တေ, ပုစ္ဆာမိ – အယံ ဣတ္ထန္နာမော သာမဏေရော ဗုဒ္ဓဿ ဓမ္မဿ သံဃဿ အဝဏ္ဏဝါဒီ မိစ္ဆာဒိဋ္ဌိကော, ယံ အညေ သာမဏေရာ လဘန္တိ, ဘိက္ခူဟိ သဒ္ဓိံ ဒိရတ္တတိရတ္တံ သဟသေယျံ, တဿ [Pg.251] အလာဘာယ နိဿာရိတော, သွာယံ ဣဒါနိ သောရတော နိဝါတဝုတ္တိ လဇ္ဇိဓမ္မံ ဩက္ကန္တော ဟိရောတ္တပ္ပေ ပတိဋ္ဌိတော ကတဒဏ္ဍကမ္မော အစ္စယံ ဒေသေတိ, ဣမဿ သာမဏေရဿ ယထာ ပုရေ ကာယသမ္ဘောဂသာမဂ္ဂိဒါနံ ရုစ္စတိ သံဃဿာ’’တိ.

‘Venerable sirs, I ask the Sangha: This novice named so-and-so, who speaks in dispraise of the Buddha, the Dhamma, and the Sangha, and is of wrong view, was expelled for the purpose of his not obtaining the co-residence with bhikkhus for two or three nights that other novices obtain. Now he is docile, of humble conduct, has undertaken the state of the conscientious, is established in moral shame and moral dread, has undergone the punishment-act, and confesses his transgression. Is the giving of harmony in bodily association to this novice, as it was before, agreeable to the Sangha?’

ဧဝံ တိက္ခတ္တုံ ဝတ္တဗ္ဗံ. ဧဝံ အပလောကနကမ္မံ ဩသာရဏဉ္စ နိဿာရဏဉ္စ ဂစ္ဆတိ. ဘဏ္ဍုကမ္မံ မဟာခန္ဓကဝဏ္ဏနာယံ ဝုတ္တမေဝ. ဗြဟ္မဒဏ္ဍော ပဉ္စသတိကက္ခန္ဓကေ ဝုတ္တောယေဝ. န ကေဝလံ ပနေသ ဆန္နဿေဝ ပညတ္တော, ယော အညောပိ ဘိက္ခု မုခရော ဟောတိ, ဘိက္ခူ ဒုရုတ္တဝစနေဟိ ဃဋ္ဋေန္တော ခုံသေန္တော ဝမ္ဘေန္တော ဝိဟရတိ, တဿပိ ဒါတဗ္ဗော. ဧဝဉ္စ ပန ဒါတဗ္ဗော, သံဃမဇ္ဈေ ဗျတ္တေန ဘိက္ခုနာ သံဃဿ အနုမတိယာ သာဝေတဗ္ဗံ –

This should be stated three times. Thus the act of announcement applies to both reinstatement and expulsion. The act of making bald has already been stated by me in the commentary on the Mahākhandhaka. The Brahma-penalty has already been stated in the Pañcasatikakkhandhaka. Moreover, this was not laid down for Channa alone; it should also be given to any other bhikkhu who is foul-mouthed and lives harassing, reviling, and disparaging the bhikkhus with ill-spoken words. And it should be given thus: it should be announced in the midst of the Sangha by a competent bhikkhu with the Sangha's consent—

‘‘ဘန္တေ, ဣတ္ထန္နာမော ဘိက္ခု မုခရော, ဘိက္ခူ ဒုရုတ္တဝစနေဟိ ဃဋ္ဋေန္တော ဝိဟရတိ. သော ဘိက္ခု ယံ ဣစ္ဆေယျ, တံ ဝဒေယျ. ဘိက္ခူဟိ ဣတ္ထန္နာမော ဘိက္ခု နေဝ ဝတ္တဗ္ဗော, န ဩဝဒိတဗ္ဗော, န အနုသာသိတဗ္ဗော. သံဃံ, ဘန္တေ, ပုစ္ဆာမိ – ‘ဣတ္ထန္နာမဿ ဘိက္ခုနော ဗြဟ္မဒဏ္ဍဿ ဒါနံ, ရုစ္စတိ သံဃဿာ’တိ. ဒုတိယမ္ပိ ပုစ္ဆာမိ, တတိယမ္ပိ ပုစ္ဆာမိ – ‘ဣတ္ထန္နာမဿ, ဘန္တေ, ဘိက္ခုနော ဗြဟ္မဒဏ္ဍဿ ဒါနံ, ရုစ္စတိ သံဃဿာ’’’တိ.

‘Venerable sirs, the bhikkhu named so-and-so is foul-mouthed; he lives harassing the bhikkhus with ill-spoken words. Whatever that bhikkhu may wish to say, let him say it. The bhikkhus should neither speak to the bhikkhu named so-and-so, nor advise him, nor instruct him. Venerable sirs, I ask the Sangha: Is the giving of the Brahma-penalty to the bhikkhu named so-and-so agreeable to the Sangha? For the second time I ask... For the third time I ask, venerable sirs: Is the giving of the Brahma-penalty to the bhikkhu named so-and-so agreeable to the Sangha?’

တဿ အပရေန သမယေန သမ္မာ ဝတ္တိတွာ ခမာပေန္တဿ ဗြဟ္မဒဏ္ဍော ပဋိပ္ပဿမ္ဘေတဗ္ဗော. ဧဝဉ္စ ပန ပဋိပ္ပဿမ္ဘေတဗ္ဗော, ဗျတ္တေန ဘိက္ခုနာ သံဃမဇ္ဈေ သာဝေတဗ္ဗံ –

For him who, at a later time, having conducted himself well, asks for forgiveness, the Brahma-penalty should be revoked. And it should be revoked thus: it should be announced in the midst of the Sangha by a competent bhikkhu—

‘‘ဘန္တေ, ဘိက္ခုသံဃော အသုကဿ ဘိက္ခုနော ဗြဟ္မဒဏ္ဍံ အဒါသိ, သော ဘိက္ခု သောရတော နိဝါတဝုတ္တိ လဇ္ဇိဓမ္မံ ဩက္ကန္တော ဟိရောတ္တပ္ပေ ပတိဋ္ဌိတော, ပဋိသင်္ခါ အာယတိံ သံဝရေ တိဋ္ဌတိ, သံဃံ, ဘန္တေ, ပုစ္ဆာမိ, တဿ ဘိက္ခုနော ဗြဟ္မဒဏ္ဍဿ ပဋိပ္ပဿဒ္ဓိ, ရုစ္စတိ သံဃဿာ’’တိ.

‘Venerable sirs, the Sangha of bhikkhus gave the Brahma-penalty to such-and-such a bhikkhu. That bhikkhu is now docile, of humble conduct, has undertaken the state of the conscientious, is established in moral shame and moral dread, and, having reflected, stands in future restraint. Venerable sirs, I ask the Sangha: Is the revocation of the Brahma-penalty for that bhikkhu agreeable to the Sangha?’

ဧဝံ ယာဝတတိယံ ဝတွာ အပလောကနကမ္မေနေဝ ဗြဟ္မဒဏ္ဍော ပဋိပ္ပဿမ္ဘေတဗ္ဗောတိ.

Thus, having spoken up to the third time, the Brahma-penalty should be revoked by an act of announcement itself.

ကမ္မလက္ခဏညေဝ ပဉ္စမန္တိ ယံ တံ ဘဂဝတာ ဘိက္ခုနိက္ခန္ဓကေ ‘‘တေန ခေါ ပန သမယေန ဆဗ္ဗဂ္ဂိယာ ဘိက္ခူ ဘိက္ခုနိယော ကဒ္ဒမောဒကေန ဩသိဉ္စန္တိ, ‘အပ္ပေဝ နာမ အမှေသု သာရဇ္ဇေယျု’န္တိ, ကာယံ ဝိဝရိတွာ ဘိက္ခုနီနံ ဒဿေန္တိ[Pg.252], ဦရုံ ဝိဝရိတွာ ဘိက္ခုနီနံ ဒဿေန္တိ, အင်္ဂဇာတံ ဝိဝရိတွာ ဘိက္ခုနီနံ ဒဿေန္တိ, ဘိက္ခုနိယော ဩဘာသေန္တိ, ဘိက္ခုနီဟိ သဒ္ဓိံ သမ္ပယောဇေန္တိ, ‘အပ္ပေဝ နာမ အမှေသု သာရဇ္ဇေယျု’န္တိ. ဣမေသု ဝတ္ထူသု တေသံ ဘိက္ခူနံ ဒုက္ကဋံ ပညပေတွာ ‘အနုဇာနာမိ ဘိက္ခဝေ တဿ ဘိက္ခုနော ဒဏ္ဍကမ္မံ ကာတု’န္တိ. အထ ခေါ ဘိက္ခုနီနံ ဧတဒဟောသိ – ‘ကိံ နု ခေါ ဒဏ္ဍကမ္မံ ကာတဗ္ဗ’န္တိ. ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ – ‘အဝန္ဒိယော သော ဘိက္ခဝေ ဘိက္ခု ဘိက္ခုနိသံဃေန ကာတဗ္ဗော’’’တိ ဧဝံ အဝန္ဒိယကမ္မံ အနုညာတံ, တံ ကမ္မလက္ခဏညေဝ ပဉ္စမံ ဣမဿ အပလောကနကမ္မဿ ဌာနံ ဟောတိ. တဿ ဟိ ကမ္မညေဝ လက္ခဏံ, န ဩသာရဏာဒီနိ; တသ္မာ ‘‘ကမ္မလက္ခဏ’’န္တိ ဝုစ္စတိ. တဿ ကရဏံ တတ္ထေဝ ဝုတ္တံ. အပိစ နံ ပဋိပ္ပဿဒ္ဓိယာ သဒ္ဓိံ ဝိတ္ထာရတော ဒဿေတုံ ဣဓာပိ ဝဒါမ, ဘိက္ခုနုပဿယေ သန္နိပတိတဿ ဘိက္ခုနိသံဃဿ အနုမတိယာ ဗျတ္တာယ ဘိက္ခုနိယာ သာဝေတဗ္ဗံ –

“The fifth is simply the characteristic of an act.” This is what the Blessed One declared in the Bhikkhunī Khandhaka: “At that time, the group-of-six bhikkhus sprinkled bhikkhunīs with muddy water, thinking, ‘Perhaps they might become attached to us.’ They exposed their bodies to the bhikkhunīs, exposed their thighs to the bhikkhunīs, exposed their genitals to the bhikkhunīs, spoke abusively to the bhikkhunīs, and associated with bhikkhunīs, thinking, ‘Perhaps they might become attached to us.’ In these cases, having laid down a dukkaṭa offense for those bhikkhus, he said, ‘Monks, I allow a penalty-act to be done to that bhikkhu.’ Then this occurred to the bhikkhunīs: ‘What penalty-act should be done?’ They reported this matter to the Blessed One—‘Monks, that bhikkhu should be made unworthy of veneration by the community of bhikkhunīs.’” Thus, the act of making unworthy of veneration was allowed. That, which has the characteristic of an act itself, is the fifth basis for this act of announcement. For its characteristic is the act itself, not reinstatement and so on; therefore, it is called “characteristic of an act.” The procedure for it has been stated right there. Moreover, to explain it in detail together with its revocation, we will speak here also. In the bhikkhunī residence, it should be announced by a competent bhikkhunī with the consent of the assembled Bhikkhunī Saṅgha—

‘‘အယျေ အသုကော နာမ အယျော ဘိက္ခုနီနံ အပါသာဒိကံ ဒဿေတိ, ဧတဿ အယျဿ အဝန္ဒိယကရဏံ ရုစ္စတီတိ ဘိက္ခုနိသံဃံ ပုစ္ဆာမိ, ဒုတိယမ္ပိ… တတိယမ္ပိ ဘိက္ခုနိသံဃံ ပုစ္ဆာမီ’’တိ.

“Venerable ladies, the bhikkhu named so-and-so displays what is displeasing to the bhikkhunīs. Does the Bhikkhunī Saṅgha approve of making this bhikkhu unworthy of veneration? I ask the Bhikkhunī Saṅgha. For the second time… For the third time I ask the Bhikkhunī Saṅgha.”

ဧဝံ တိက္ခတ္တုံ သာဝေတွာ အပလောကနကမ္မေန အဝန္ဒိယကမ္မံ ကာတဗ္ဗံ.

Having announced it three times thus, the act of making unworthy of veneration should be done by an act of announcement.

တတော ပဋ္ဌာယ သော ဘိက္ခု ဘိက္ခုနီဟိ န ဝန္ဒိတဗ္ဗော. သစေ အဝန္ဒိယမာနော ဟိရောတ္တပ္ပံ ပစ္စုပဋ္ဌပေတွာ သမ္မာ ဝတ္တတိ, တေန ဘိက္ခုနိယော ခမာပေတဗ္ဗာ. ခမာပေန္တေန ဘိက္ခုနုပဿယံ အဂန္တွာ ဝိဟာရေယေဝ သံဃံ ဝါ ဂဏံ ဝါ ဧကံ ဘိက္ခုံ ဝါ ဥပသင်္ကမိတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ ‘‘အဟံ ဘန္တေ ပဋိသင်္ခါ အာယတိံ သံဝရေ တိဋ္ဌာမိ, န ပုန အပါသာဒိကံ ဒဿေဿာမိ, ဘိက္ခုနိသံဃော မယှံ ခမတူ’’တိ ခမာပေတဗ္ဗံ. တေန သံဃေန ဝါ ဂဏေန ဝါ ဧကံ ဘိက္ခုံ ပေသေတွာ ဧကဘိက္ခုနာ ဝါ သယမေဝ ဂန္တွာ ဘိက္ခုနိယော ဝတ္တဗ္ဗာ – ‘‘အယံ ဘိက္ခု ပဋိသင်္ခါ အာယတိံ သံဝရေ ဌိတော, ဣမိနာ အစ္စယံ ဒေသေတွာ ဘိက္ခုနိသံဃော ခမာပိတော, ဘိက္ခုနိသံဃော ဣမံ ဝန္ဒိယံ ကရောတူ’’တိ. သော ဝန္ဒိယော ကာတဗ္ဗော. ဧဝဉ္စ ပန ကာတဗ္ဗော, ဘိက္ခုနုပဿယေ သန္နိပတိတဿ ဘိက္ခုနိသံဃဿ အနုမတိယာ ဗျတ္တာယ ဘိက္ခုနိယာ သာဝေတဗ္ဗံ –

From then on, that bhikkhu is not to be venerated by the bhikkhunīs. If, while not being venerated, he establishes moral shame and moral dread and conducts himself properly, he should ask for forgiveness from the bhikkhunīs. When asking for forgiveness, without going to the bhikkhunī residence, he should approach the Saṅgha, or a group, or a single bhikkhu in the monastery itself, sit squatting, raise his joined palms, and ask for forgiveness, saying: “Venerable sirs, having reflected, I stand in future restraint. I will not again show what is displeasing. May the Bhikkhunī Saṅgha forgive me.” That Saṅgha or group should send a bhikkhu, or that single bhikkhu should go himself, and the bhikkhunīs should be told: “This bhikkhu, having reflected, stands in future restraint. Having confessed his transgression, he has asked for the Bhikkhunī Saṅgha's forgiveness. May the Bhikkhunī Saṅgha make him worthy of veneration.” He should be made worthy of veneration. And he should be made so thus: in the bhikkhunī residence, it should be announced by a competent bhikkhunī with the consent of the assembled Bhikkhunī Saṅgha—

‘‘အယံ အယျေ အသုကော နာမ အယျော ဘိက္ခုနီနံ အပါသာဒိကံ ဒဿေတီတိ ဘိက္ခုနိသံဃေန အဝန္ဒိယော ကတော, သော လဇ္ဇိဓမ္မံ ဩက္ကမိတွာ ပဋိသင်္ခါ အာယတိံ သံဝရေ ဌိတော အစ္စယံ ဒေသေတွာ ဘိက္ခုနိသံဃံ [Pg.253] ခမာပေသိ, တဿ အယျဿ ဝန္ဒိယကရဏံ ရုစ္စတီတိ ဘိက္ခုနိသံဃံ ပုစ္ဆာမီ’’တိ –

“Venerable ladies, this venerable one named so-and-so was made unworthy of veneration by the Bhikkhunī Saṅgha for displaying what is displeasing to the bhikkhunīs. He, having entered into the state of one who has shame, stands in future restraint after reflection, has confessed his transgression, and has asked for the Bhikkhunī Saṅgha's forgiveness. Does the making of this venerable one worthy of veneration meet with the approval of the Bhikkhunī Saṅgha? I ask the Bhikkhunī Saṅgha.”

တိက္ခတ္တုံ ဝတ္တဗ္ဗံ ဧဝံ အပလောကနကမ္မေနေဝ ဝန္ဒိယော ကာတဗ္ဗော.

It should be said three times. Thus, he is to be made worthy of veneration by an act of declaration alone.

အယံ ပနေတ္ထ ပါဠိမုတ္တကောပိ ကမ္မလက္ခဏဝိနိစ္ဆယော. ဣဒဉှိ ကမ္မလက္ခဏံ နာမ ဘိက္ခုနိသံဃမူလကံ ပညတ္တံ, ဘိက္ခုသံဃဿာပိ ပနေတံ လဗ္ဘတိယေဝ. ယဉှိ ဘိက္ခုသံဃော သလာကဂ္ဂယာဂဂ္ဂဘတ္တဂ္ဂဥပေါသထဂ္ဂေသု အပလောကနကမ္မံ ကရောတိ, ဧတမ္ပိ ကမ္မလက္ခဏမေဝ. အစ္ဆိန္နစီဝရဇိဏ္ဏစီဝရနဋ္ဌစီဝရာနဉှိ သံဃံ သန္နိပါတေတွာ ဗျတ္တေန ဘိက္ခုနာ ယာဝတတိယံ သာဝေတွာ အပလောကနကမ္မံ ကတွာ စီဝရံ ဒါတုံ ဝဋ္ဋတိ. အပ္ပမတ္တကဝိဿဇ္ဇကေန ပန စီဝရံ ကရောန္တဿ သေနာသနက္ခန္ဓကဝဏ္ဏနာယံ ဝုတ္တပ္ပဘေဒါနိ သူစိအာဒီနိ အနပလောကေတွာပိ ဒါတဗ္ဗာနိ. တေသံ ဒါနေ သောယေဝ ဣဿရော, တတော အတိရေကံ ဒေန္တေန အပလောကေတွာ ဒါတဗ္ဗံ. တတော ဟိ အတိရေကဒါနေ သံဃော သာမီ. ဂိလာနဘေသဇ္ဇမ္ပိ တတ္ထ ဝုတ္တပ္ပကာရံ သယမေဝ ဒါတဗ္ဗံ. အတိရေကံ ဣစ္ဆန္တဿ အပလောကေတွာ ဒါတဗ္ဗံ. ယောပိ စ ဒုဗ္ဗလော ဝါ ဆိန္နိရိယာပထော ဝါ ပစ္ဆိန္နဘိက္ခာစာရပထော ဝါ မဟာဂိလာနော, တဿ မဟာဝါသေသု တတြုပ္ပာဒတော ဒေဝသိကံ နာဠိ ဝါ ဥပဍ္ဎနာဠိ ဝါ ဧကဒိဝသံယေဝ ဝါ ပဉ္စ ဝါ ဒသ ဝါ တဏ္ဍုလနာဠိယော ဒေန္တေန အပလောကနကမ္မံ ကတွာဝ ဒါတဗ္ဗာ. ပေသလဿ ဘိက္ခုနော တတြုပ္ပာဒတော ဣဏပလိဗောဓမ္ပိ ဗဟုဿုတဿ သံဃဘာရနိတ္ထာရကဿ ဘိက္ခုနော အနုဋ္ဌာပနီယသေနာသနမ္ပိ သံဃကိစ္စံ ကရောန္တာနံ ကပ္ပိယကာရကာဒီနံ ဘတ္တဝေတနမ္ပိ အပလောကနကမ္မေန ဒါတုံ ဝဋ္ဋတိ.

Here, furthermore, is the legal decision on the characteristic of an act, even that which is independent of the Pāḷi. Indeed, this 'characteristic of an act' was laid down with the Bhikkhunī Saṅgha as its basis; however, it is certainly obtainable for the Bhikkhu Saṅgha as well. For whatever act of declaration the Bhikkhu Saṅgha performs in places for distributing tickets, gruel, meals, or in Uposatha halls, this too is a 'characteristic of an act'. For bhikkhus whose robes have been stolen, are worn out, or are lost, it is allowable to give a robe after assembling the Saṅgha, having a competent bhikkhu announce it up to the third time, and performing an act of declaration. However, a distributor of minor requisites may give to a bhikkhu who is making a robe, even without an act of declaration, needles and so on of the types mentioned in the commentary on the Senāsana Khandhaka. In the giving of these, he himself is the authority. When giving more than that, it should be given after making a declaration. For in giving more than that, the Saṅgha is the owner. Medicine for the sick, of the type described there, may also be given by himself. For one desiring more, it should be given after making a declaration. And for whichever bhikkhu is weak, or whose postures are interrupted, or whose alms-round path is cut off, or is gravely ill, to him, from the income of the large monasteries, one giving a nāḷi or half a nāḷi of rice daily, or on a single day five or ten nāḷis of rice, should give it only after performing an act of declaration. For a virtuous bhikkhu, from the income there, even a debt-impediment; for a learned bhikkhu who carries out the burdens of the Saṅgha, even a lodging from which he should not be made to rise; and for stewards and so on who perform the Saṅgha's duties, even a food-allowance—it is allowable to give by an act of declaration.

စတုပစ္စယဝသေန ဒိန္နတတြုပ္ပာဒတော သံဃိကံ အာဝါသံ ဇဂ္ဂါပေတုံ ဝဋ္ဋတိ. ‘‘အယံ ဘိက္ခု ဣဿရဝတာယ ဝိစာရေတီ’’တိ ကထာပစ္ဆိန္ဒနတ္ထံ ပန သလာကဂ္ဂါဒီသု ဝါ အန္တရသန္နိပါတေ ဝါ သံဃံ ပုစ္ဆိတွာဝ ဇဂ္ဂါပေတဗ္ဗော. စီဝရပိဏ္ဍပါတတ္ထာယ ဩဒိဿဒိန္နတတြုပ္ပာဒတောပိ အပလောကေတွာ အာဝါသော ဇဂ္ဂါပေတဗ္ဗော. အနပလောကေတွာပိ ဝဋ္ဋတိ. ‘‘သူရော ဝတာယံ ဘိက္ခု စီဝရပိဏ္ဍပါတတ္ထာယ ဒိန္နတော အာဝါသံ ဇဂ္ဂါပေတီ’’တိ ဧဝံ ဥပ္ပန္နကထာပစ္ဆေဒနတ္ထံ ပန အပလောကနကမ္မမေဝ ကတွာ ဇဂ္ဂါပေတဗ္ဗော.

It is allowable to have a monastery belonging to the Saṅgha maintained from property that arose there, given by means of the four requisites. However, for the purpose of cutting off talk such as, 'This bhikkhu manages things with the authority of an owner,' it should be maintained only after having asked the Saṅgha, either at the place for distributing tickets and so on, or in an intermediate assembly. From property that arose there, given specifically for the purpose of robes and alms-food, the monastery should also be maintained after making an announcement. It is also allowable without making an announcement. However, for the purpose of cutting off such talk that has arisen, 'This bhikkhu is indeed bold; he has the monastery maintained from what was given for the purpose of robes and alms-food,' it should be maintained only after having performed the act of announcement.

စေတိယေ [Pg.254] ဆတ္တံ ဝါ ဝေဒိကံ ဝါ ဗောဓိဃရံ ဝါ အာသနဃရံ ဝါ အကတံ ဝါ ကရောန္တေန ဇိဏ္ဏံ ဝါ ပဋိသင်္ခရောန္တေန သုဓာကမ္မံ ဝါ ကရောန္တေန မနုဿေ သမာဒပေတွာ ကာတုံ ဝဋ္ဋတိ. သစေ ကာရကော နတ္ထိ, စေတိယဿ ဥပနိက္ခေပတော ကာရေတဗ္ဗံ. ဥပနိက္ခေပေပိ အသတိ အပလောကနကမ္မံ ကတွာ တတြုပ္ပာဒတော ကာရေတဗ္ဗံ, သံဃိကေနပိ. သံဃိကေန ဟိ အပလောကေတွာ စေတိယကိစ္စံ ကာတုံ ဝဋ္ဋတိ. စေတိယဿ သန္တကေန အပလောကေတွာပိ သံဃိကကိစ္စံ ကာတုံ န ဝဋ္ဋတိ. တာဝကာလိကံ ပန ဂဟေတွာ ပါကတိကံ ကာတုံ ဝဋ္ဋတိ.

At a cetiya, whether one is making what has not yet been made—such as a canopy, a railing, a Bodhi-tree shrine-house, or an image shrine-house—or repairing what is old, or doing plasterwork, it is allowable to do so after having caused laypeople to undertake it. If there is no worker, it should be caused to be done from the funds deposited for the cetiya. If there are no deposited funds either, it should be caused to be done from the property that arose in that monastery after performing an act of announcement, even with property belonging to the Saṅgha. Indeed, it is allowable to do the work of the cetiya with Saṅgha property after making an announcement. It is not allowable to do the work of the Saṅgha with the property of the cetiya, even after making an announcement. However, it is allowable to take it for temporary use and then restore it to its original condition.

စေတိယေ သုဓာကမ္မာဒီနိ ကရောန္တေဟိ ပန ဘိက္ခာစာရတော ဝါ သံဃတော ဝါ ယာပနမတ္တံ အလဘန္တေဟိ စေတိယသန္တကတော ယာပနမတ္တံ ဂဟေတွာ ပရိဘုဉ္ဇန္တေဟိ ဝတ္တံ ကာတုံ ဝဋ္ဋတိ, ‘‘ဝတ္တံ ကရောမာ’’တိ မစ္ဆမံသာဒီဟိ သံဃဘတ္တံ ကာတုံ န ဝဋ္ဋတိ. ယေ ဝိဟာရေ ရောပိတာ ဖလရုက္ခာ သံဃေန ပရိဂ္ဂဟိတာ ဟောန္တိ, ဇဂ္ဂနကမ္မံ လဘန္တိ, ယေသံ ဖလာနိ ဃဏ္ဋိံ ပဟရိတွာ ဘာဇေတွာ ပရိဘုဉ္ဇန္တိ, တေသု အပလောကနကမ္မံ န ကာတဗ္ဗံ. ယေ ပန အပရိဂ္ဂဟိတာ, တေသု အပလောကနကမ္မံ ကာတဗ္ဗံ. တံ ပန သလာကဂ္ဂယာဂဂ္ဂဘတ္တဂ္ဂအန္တရသန္နိပါတေသုပိ ကာတုံ ဝဋ္ဋတိ, ဥပေါသထဂ္ဂေ ပန ဝဋ္ဋတိယေဝ. တတ္ထ ဟိ အနာဂတာနမ္ပိ ဆန္ဒပါရိသုဒ္ဓိ အာဟရိယတိ, တသ္မာ တံ သုဝိသောဓိတံ ဟောတိ.

But for bhikkhus doing plasterwork and so on at a cetiya, who do not receive even enough for sustenance from the alms-round or from the Saṅgha, it is allowable for them to perform their duty while consuming just enough for sustenance taken from the cetiya's property. It is not allowable to prepare a Saṅgha meal with fish, meat, and so on, saying, 'We are performing our duty.' For those fruit trees planted in the monastery that are claimed by the Saṅgha, receive maintenance, and whose fruits are consumed after striking a bell and distributing them, an act of announcement should not be performed. But for those that are not claimed, an act of announcement should be performed. And that act is allowable to be performed at the place for taking tickets, the place for taking gruel, the place for taking food, or in intermediate assemblies. But in the Uposatha hall, it is certainly allowable. For there, the consent and purity of even those who have not arrived is brought; therefore, that act is well-purified.

ဧဝဉ္စ ပန ကာတဗ္ဗံ, ဗျတ္တေန ဘိက္ခုနာ ဘိက္ခုသံဃဿ အနုမတိယာ သာဝေတဗ္ဗံ –

And it should be done thus: by a competent bhikkhu, an announcement should be made with the consent of the Saṅgha of bhikkhus:

‘‘ဘန္တေ, ယံ ဣမသ္မိံ ဝိဟာရေ အန္တောသီမာယ သံဃသန္တကံ မူလတစပတ္တအင်္ကုရပုပ္ဖဖလခါဒနီယာဒိ အတ္ထိ, တံ သဗ္ဗံ အာဂတာဂတာနံ ဘိက္ခူနံ ယထာသုခံ ပရိဘုဉ္ဇိတုံ ရုစ္စတီတိ သံဃံ ပုစ္ဆာမီ’’တိ တိက္ခတ္တုံ ပုစ္ဆိတဗ္ဗံ.

“Venerable sirs, whatever property of the Saṅgha exists within the boundary of this monastery—edibles such as roots, bark, leaves, sprouts, flowers, and fruits—I ask the Saṅgha: does it please the Saṅgha that all of it be consumed by all arriving bhikkhus according to their pleasure?” This should be asked three times.

စတူဟိ ပဉ္စဟိ ဘိက္ခူဟိ ကတံ သုကတမေဝ. ယသ္မိံ ဝိဟာရေ ဒွေ တယော ဇနာ ဝသန္တိ, တေဟိ နိသီဒိတွာ ကတမ္ပိ သံဃေန ကတသဒိသမေဝ. ယသ္မိံ ပန ဝိဟာရေ ဧကော ဘိက္ခု ဟောတိ, တေန ဘိက္ခုနာ ဥပေါသထဒိဝသေ ပုဗ္ဗကရဏပုဗ္ဗကိစ္စံ ကတွာ နိသိန္နေန ကတမ္ပိ ကတိကဝတ္တံ သံဃေန ကတသဒိသမေဝ ဟောတိ.

An act performed by four or five bhikkhus is indeed well performed. In a monastery where two or three persons reside, an act performed by them sitting down is just like one performed by the Saṅgha. But in a monastery where there is one bhikkhu, an agreement made by that bhikkhu sitting down on the Uposatha day, after having performed the preliminary duties and preliminary functions, is just like one made by the Saṅgha.

ကရောန္တေန [Pg.255] ပန ဖလဝါရေန ကာတုမ္ပိ စတ္တာရော မာသေ ဆ မာသေ ဧကသံဝစ္ဆရန္တိ ဧဝံ ပရိစ္ဆိန္ဒိတွာပိ အပရိစ္ဆိန္ဒိတွာပိ ကာတုံ ဝဋ္ဋတိ. ပရိစ္ဆိန္နေ ယထာပရိစ္ဆေဒံ ပရိဘုဉ္ဇိတွာ ပုန ကာတဗ္ဗံ. အပရိစ္ဆိန္နေ ယာဝ ရုက္ခာ ဓရန္တိ တာဝ ဝဋ္ဋတိယေဝ. ယေပိ တေသံ ရုက္ခာနံ ဗီဇေဟိ အညေ ရုက္ခာ ရောပိတာ ဟောန္တိ, တေသမ္ပိ သာ ဧဝ ကတိကာ.

But when making the agreement, it is allowable to do so by turn of fruit, or by delimiting a period of four months, six months, or one year, or without delimiting a period. In the case of a delimited agreement, after consuming according to the delimitation, it should be made again. In the case of an undelimited agreement, it is allowable for as long as the trees last. And for other trees that are planted from the seeds of those trees, that same agreement applies.

သစေ ပန အညသ္မိံ ဝိဟာရေ ရောပိတာ ဟောန္တိ, တေသံ ယတ္ထ ရောပိတာ, တသ္မိံယေဝ ဝိဟာရေ သံဃော သာမီ. ယေပိ အညတော ဗီဇာနိ အာဟရိတွာ ပုရိမဝိဟာရေ ပစ္ဆာ ရောပိတာ, တေသု အညာ ကတိကာ ကာတဗ္ဗာ. ကတိကာယ ကတာယ ပုဂ္ဂလိကဋ္ဌာနေ တိဋ္ဌန္တိ, ယထာသုခံ ဖလာဒီနိ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋတိ. သစေ ပနေတ္ထ တံ တံ ဩကာသံ ပရိက္ခိပိတွာ ပရိဝေဏာနိ ကတွာ ဇဂ္ဂန္တိ, တေသံ ဘိက္ခူနံ ပုဂ္ဂလိကဋ္ဌာနေ တိဋ္ဌန္တိ. အညေ ပရိဘုဉ္ဇိတုံ န လဘန္တိ, တေဟိ ပန သံဃဿ ဒသဘာဂံ ဒတွာ ပရိဘုဉ္ဇိတဗ္ဗာနိ. ယောပိ မဇ္ဈေဝိဟာရေ ရုက္ခံ သာခါဟိ ပရိဝါရေတွာ ရက္ခတိ, တဿာပိ ဧသေဝ နယော.

But if they are planted in another monastery, the Saṅgha is the owner in that very monastery where they are planted. And for those trees that are later planted in the former monastery with seeds brought from another place, another agreement should be made. When the agreement has been made, they stand in the place of personal property, and it is allowable to consume the fruits and so on according to pleasure. If, here in this monastery, they tend to them after having enclosed those various places and made cells, they stand in the place of personal property of those bhikkhus. Other bhikkhus do not get to consume them; but they should be consumed by them after having given a tenth part to the Saṅgha. For a bhikkhu who protects a tree in the middle of the monastery by surrounding it with branches, this is the same method.

ပေါရာဏဝိဟာရံ ဂတဿ သမ္ဘာဝနီယဘိက္ခုနော ‘‘ထေရော အာဂတော’’တိ ဖလာဖလံ အာဟရန္တိ, သစေ တတ္ထ မူလေ သဗ္ဗပရိယတ္တိဓရော ဗဟုဿုတဘိက္ခု ဝိဟာသိ, ‘‘အဒ္ဓါ ဧတ္ထ ဒီဃာ ကတိကာ ကတာ ဘဝိဿတီ’’တိ နိက္ကုက္ကုစ္စေန ပရိဘုဉ္ဇိတဗ္ဗံ. ဝိဟာရေ ဖလာဖလံ ပိဏ္ဍပါတိကာနမ္ပိ ဝဋ္ဋတိ, ဓုတင်္ဂံ န ကောပေတိ. သာမဏေရာ အတ္တနော အာစရိယုပဇ္ဈာယာနံ ဗဟူနိ ဖလာနိ ဒေန္တိ, အညေ ဘိက္ခူ အလဘန္တာ ခိယျန္တိ, ခိယျနမတ္တမေဝ စေတံ ဟောတိ.

To a respected bhikkhu who has gone to an ancient monastery, they bring fruits great and small, thinking, “The elder has come.” If, at the origin of that place, a very learned bhikkhu, a master of the entire scriptural teaching, has dwelt, one should consume them without scruple, thinking, “Surely, a long-standing agreement must have been made here.” Fruits great and small in the monastery are allowable even for those who undertake the ascetic practice of alms-going; it does not damage the ascetic practice. Novices give many fruits to their own teachers and preceptors. Other bhikkhus, not receiving any, are resentful, but this is merely resentment.

သစေ ပန ဒုဗ္ဘိက္ခံ ဟောတိ, ဧကံ ပနသရုက္ခံ နိဿာယ သဋ္ဌိပိ ဇနာ ဇီဝန္တိ, တာဒိသေ ကာလေ သဗ္ဗေသံ သင်္ဂဟကရဏတ္ထာယ ဘာဇေတွာ ခါဒိတဗ္ဗံ, အယံ သာမီစိ. ယာဝ ပန ကတိကဝတ္တံ န ပဋိပ္ပဿမ္ဘတိ, တာဝ တေဟိ ခါယိတံ သုခါယိတမေဝ. ကဒါ ပန ကတိကဝတ္တံ ပဋိပ္ပဿမ္ဘတိ? ယဒါ သမဂ္ဂေါ သံဃော သန္နိပတိတွာ ‘‘ဣတော ပဋ္ဌာယ ဘာဇေတွာ ခါဒန္တူ’’တိ သာဝေတိ. ဧကဘိက္ခုကေ ပန ဝိဟာရေ ဧကေန သာဝိတေပိ ပုရိမကတိကာ ပဋိပ္ပဿမ္ဘတိယေဝ. သစေ ပဋိပ္ပဿဒ္ဓါယ ကတိကာယ သာမဏေရာ နေဝ ရုက္ခတော ပါတေန္တိ, န ဘူမိတော ဂဟေတွာ ဘိက္ခူနံ ဒေန္တိ, ပတိတဖလာနိ ပါဒေဟိ ပဟရန္တာ ဝိစရန္တိ, တေသံ ဒသဘာဂတော ပဋ္ဌာယ ယာဝ ဥပဍ္ဎဖလဘာဂေန ဖာတိကမ္မံ ကာတဗ္ဗံ. အဒ္ဓါ ဖာတိကမ္မလောဘေန အာဟရိတွာ [Pg.256] ဒဿန္တိ. ပုန သုဘိက္ခေ ဇာတေ ကပ္ပိယကာရကေသု အာဂန္တွာ သာခါပရိဝါရာဒီနိ ကတွာ ရုက္ခေ ရက္ခန္တေသု သာမဏေရာနံ ဖာတိကမ္မံ န ဒါတဗ္ဗံ, ဘာဇေတွာ ပရိဘုဉ္ဇိတဗ္ဗံ.

But if there is a famine, and sixty monks can survive by relying on a single jackfruit tree, in such a time, for the purpose of supporting all of them, it should be divided and eaten. This is a proper practice. Furthermore, as long as the formal agreement has not ceased, what is eaten by them is indeed well eaten. When, then, does the formal agreement cease? When the harmonious Saṅgha assembles and announces, “From now on, let them divide and eat.” Furthermore, in a monastery with a single monk, even when announced by that one monk, the previous agreement indeed ceases. If, after the agreement has ceased, the novices neither make the fruit fall from the tree nor pick it up from the ground and give it to the monks, but walk about kicking the fallen fruit with their feet, an allowance for them, starting from a tenth portion up to a half portion of the fruit, should be made. Surely, out of greed for the allowance, they will bring and give it. Again, when there is abundance, and stewards come and guard the trees after making enclosures with branches and so on, the allowance should not be given to the novices; it should be divided and consumed.

‘‘ဝိဟာရေ ဖလာဖလံ အတ္ထီ’’တိ သာမန္တဂါမေဟိ မနုဿာ ဂိလာနာနံ ဝါ ဂဗ္ဘိနီနံ ဝါ အတ္ထာယ အာဂန္တွာ ‘‘ဧကံ နာဠိကေရံ ဒေထ, အမ္ဗံ ဒေထ, လဗုဇံ ဒေထာ’’တိ ယာစန္တိ, ဒါတဗ္ဗံ န ဒါတဗ္ဗန္တိ? ဒါတဗ္ဗံ. အဒီယမာနေ ဟိ တေ ဒေါမနဿိကာ ဟောန္တိ, ဒေန္တေန ပန သံဃံ သန္နိပါတေတွာ ယာဝတတိယံ သာဝေတွာ အပလောကနကမ္မံ ကတွာဝ ဒါတဗ္ဗံ, ကတိကဝတ္တံ ဝါ ကတွာ ဌပေတဗ္ဗံ, ဧဝဉ္စ ပန ကာတဗ္ဗံ, ဗျတ္တေန ဘိက္ခုနာ သံဃဿ အနုမတိယာ သာဝေတဗ္ဗံ –

Hearing, “There are fruits in the monastery,” people from the surrounding villages come for the sake of the sick or pregnant women and ask, “Give us one coconut, give us a mango, give us a labuja fruit.” Should it be given or not? It should be given. For if it is not given, they become displeased. However, one who is giving should do so only after having assembled the Saṅgha, announced it up to the third time, and performed the act of seeking approval. Or, a formal agreement should be made and established. And this is how it should be done: a competent monk should make an announcement with the Saṅgha's approval:

‘‘သာမန္တဂါမေဟိ မနုဿာ အာဂန္တွာ ဂိလာနာဒီနံ အတ္ထာယ ဖလာဖလံ ယာစန္တိ, ဒွေ နာဠိကေရာနိ, ဒွေ တာလဖလာနိ, ဒွေ ပနသာနိ, ပဉ္စ အမ္ဗာနိ, ပဉ္စ ကဒလိဖလာနိ ဂဏှန္တာနံ အနိဝါရဏံ, အသုကရုက္ခတော စ အသုကရုက္ခတော စ ဖလံ ဂဏှန္တာနံ အနိဝါရဏံ ရုစ္စတိ ဘိက္ခုသံဃဿာ’’တိ တိက္ခတ္တုံ ဝတ္တဗ္ဗံ.

“People from the surrounding villages come and ask for fruits for the sake of the sick and others. Is the non-prevention of those taking two coconuts, two palm fruits, two jackfruits, five mangoes, and five bananas, and the non-prevention of those taking fruit from such-and-such a tree and from such-and-such a tree, agreeable to the Saṅgha of monks?” This should be said three times.

တတော ပဋ္ဌာယ ဂိလာနာဒီနံ နာမံ ဂဟေတွာ ယာစန္တာ ‘‘ဂဏှထာ’’တိ န ဝတ္တဗ္ဗာ, ဝတ္တံ ပန အာစိက္ခိတဗ္ဗံ – ‘‘နာဠိကေရာဒီနိ ဣမိနာ နာမ ပရိစ္ဆေဒေန ဂဏှန္တာနံ အသုကရုက္ခတော စ အသုကရုက္ခတော စ ဖလံ ဂဏှန္တာနံ အနိဝါရဏံ ကတ’’န္တိ. အနုဝိစရိတွာ ပန ‘‘အယံ မဓုရဖလော အမ္ဗော, ဣတော ဂဏှထာ’’တိပိ န ဝတ္တဗ္ဗာ. ဖလဘာဇနကာလေ ပန အာဂတာနံ သမ္မတေန ဥပဍ္ဎဘာဂေါ ဒါတဗ္ဗော, အသမ္မတေန အပလောကေတွာ ဒါတဗ္ဗံ.

From then on, to those who ask, taking the name of the sick and others, one should not say, “Take them.” Instead, the rule should be explained: “Non-prevention has been established for those taking coconuts and other fruits by this specific limit, and for those taking fruit from such-and-such a tree and from such-and-such a tree.” Furthermore, one should not, after going around with them, say, “This is a sweet-fruited mango tree; take from here.” Furthermore, at the time of distributing the fruit, a half-share should be given to those who have come by an authorized monk. By an unauthorized monk, it should be given after seeking approval.

ခီဏပရိဗ္ဗယော ဝါ မဂ္ဂဂမိယသတ္ထဝါဟော ဝါ အညော ဝါ ဣဿရော အာဂန္တွာ ယာစတိ, အပလောကေတွာဝ ဒါတဗ္ဗံ. ဗလက္ကာရေန ဂဟေတွာ ခါဒန္တော န ဝါရေတဗ္ဗော. ကုဒ္ဓေါ ဟိ သော ရုက္ခေပိ ဆိန္ဒေယျ, အညမ္ပိ အနတ္ထံ ကရေယျ. ပုဂ္ဂလိကပရိဝေဏံ အာဂန္တွာ ဂိလာနဿ ဂါမေန ယာစန္တော ‘‘အမှေဟိ ဆာယာဒီနံ အတ္ထာယ ရောပိတံ, သစေ အတ္ထိ, တုမှေ ဇာနာထာ’’တိ ဝတ္တဗ္ဗော. ယဒိ ပန ဖလဘရိတာဝ ရုက္ခာ ဟောန္တိ, ကဏ္ဋကေ ဗန္ဓိတွာ ဖလဝါရေန ခါဒန္တိ, အပစ္စာသီသန္တေန ဟုတွာ ဒါတဗ္ဗံ. ဗလက္ကာရေန ဂဏှန္တော န ဝါရေတဗ္ဗော, ပုဗ္ဗေ ဝုတ္တမေဝေတ္ထ ကာရဏံ.

If a traveler whose provisions are exhausted, or a caravan leader on a journey, or another powerful person comes and asks, it should be given only after seeking approval. One who takes by force and eats should not be prevented. For, being angry, he might even cut down the trees or cause other harm. To one who comes to a private monastic compound and asks in the name of a sick person, it should be said: 'It was planted by us for the sake of shade and so on. If there is any fruit, it is for you to know.' But if the trees are laden with fruit, and they tie thorns and eat by turn of the fruit, it should be given without expectation. One who takes by force should not be prevented; the reason here is as stated before.

သံဃဿ [Pg.257] ဖလာရာမော ဟောတိ, ပဋိဇဂ္ဂနံ န လဘတိ, သစေ တံ ကောစိ ဝတ္တသီသေန ဇဂ္ဂတိ, သံဃဿေဝ ဟောတိ. အထာပိ ကဿစိ ပဋိဗလဿ ဘိက္ခုနော ‘‘ဣမံ သပ္ပုရိသ ဇဂ္ဂိတွာ ဒေဟီ’’တိ သံဃော ဘာရံ ကရောတိ, သော စေ ဝတ္တသီသေန ဇဂ္ဂတိ, ဧဝမ္ပိ သံဃဿေဝ ဟောတိ. ဖာတိကမ္မံ ပစ္စာသီသန္တဿ ပန တတိယဘာဂေန ဝါ ဥပဍ္ဎဘာဂေန ဝါ ဖာတိကမ္မံ ကာတဗ္ဗံ. ‘‘ဘာရိယံ ကမ္မ’’န္တိ ဝတွာ ဧတ္တကေန အနိစ္ဆန္တော ပန သဗ္ဗံ တဝေဝ သန္တကံ ကတွာ ‘‘မူလဘာဂံ ဒသဘာဂမတ္တံ ဒတွာ ဇဂ္ဂါဟီ’’တိပိ ဝတ္တဗ္ဗော. ဂရုဘဏ္ဍတ္တာ ပန မူလစ္ဆေဇ္ဇဝသေန န ဒါတဗ္ဗံ. သော မူလဘာဂံ ဒတွာ ခါဒန္တော အကတာဝါသံ ဝါ ကတွာ ကတာဝါသံ ဝါ ဇဂ္ဂိတွာ နိဿိတကာနံ အာရာမံ နိယျာဒေတိ, တေဟိပိ မူလဘာဂေါ ဒါတဗ္ဗောဝ. ယဒါ ပန ဘိက္ခူ သယံ ဇဂ္ဂိတုံ ပဟောန္တိ, အထ တေသံ ဇဂ္ဂိတုဉ္စ န ဒါတဗ္ဗံ, ဇဂ္ဂိတကာလေ စ န ဝါရေတဗ္ဗာ, ဇဂ္ဂနကာလေယေဝ ဝါရေတဗ္ဗာ. ‘‘ဗဟုံ တုမှေဟိ ခါယိတံ, ဣဒါနိ မာ ဇဂ္ဂိတ္ထ, ဘိက္ခုသံဃောယေဝ ဇဂ္ဂိဿတီ’’တိ ဝတ္တဗ္ဗံ.

There is a fruit orchard belonging to the Saṅgha, but it does not receive tending. If someone tends it as a matter of duty, it still belongs to the Saṅgha. Moreover, if the Saṅgha entrusts a capable monk with the responsibility, saying, 'Good sir, tend this and give the fruit,' and he tends it as a matter of duty, even then it still belongs to the Saṅgha. But for one who expects an allowance, an allowance of a third part or a half part should be made. If, saying, 'The work is burdensome,' he is unwilling for that much, he may also be told: 'Having made the entire property your own, give a base share of about a tenth part and tend it.' However, because it is valuable property, it should not be given away outright. He, having given the base share, consumes the fruit, and having either built a dwelling where there was none or tended an existing dwelling, he hands over the orchard to his dependents; they too must give the base share. But when the monks are able to tend it themselves, then the tending should not be given to them, and during the time it has been tended they should not be prevented; they should be prevented only at the time of assigning the tending. They should be told: 'You have consumed much; now do not tend it, the Saṅgha of monks itself will tend it.'

သစေ ပန နေဝ ဝတ္တသီသေန ဇဂ္ဂန္တော အတ္ထိ, န ဖာတိကမ္မေန, န သံဃော ဇဂ္ဂိတုံ ပဟောတိ, ဧကော အနာပုစ္ဆိတွာဝ ဇဂ္ဂိတွာ ဖာတိကမ္မံ ဝဍ္ဎေတွာ ပစ္စာသီသတိ, အပလောကနကမ္မေန ဖာတိကမ္မံ ဝဍ္ဎေတွာ ဒါတဗ္ဗံ. ဣတိ ဣမံ သဗ္ဗမ္ပိ ကမ္မလက္ခဏမေဝ ဟောတိ. အပလောကနကမ္မံ ဣမာနိ ပဉ္စ ဌာနာနိ ဂစ္ဆတိ.

But if there is no one to tend it as a matter of duty, nor for an allowance, and the Saṅgha is not able to tend it, and someone, without asking, tends it, increases the yield, and expects an allowance, an increased allowance should be given through an act of seeking approval. Thus, all this indeed has the characteristic of a formal act. The act of seeking approval applies to these five instances.

ဉတ္တိကမ္မဋ္ဌာနဘေဒေ ပန ‘‘သုဏာတု မေ ဘန္တေ သံဃော, ဣတ္ထန္နာမော ဣတ္ထန္နာမဿ အာယသ္မတော ဥပသမ္ပဒါပေက္ခော, အနုသိဋ္ဌော သော မယာ. ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော အာဂစ္ဆေယျာတိ, အာဂစ္ဆာဟီတိ ဝတ္တဗ္ဗော’’တိ ဧဝံ ဥပသမ္ပဒါပေက္ခဿ ဩသာရဏာ ဩသာရဏာ နာမ.

Now, in the section on the basis for a formal act with a motion: 'Venerable sirs, may the Saṅgha hear me. This person named so-and-so is a candidate for higher ordination under the venerable so-and-so. He has been instructed by me. If it is the right time for the Saṅgha, let so-and-so come.' He should be told, 'Come.' Thus, the summoning of a candidate for higher ordination is called the Summoning Motion.

‘‘သုဏန္တု မေ အာယသ္မန္တာ, အယံ ဣတ္ထန္နာမော ဘိက္ခု ဓမ္မကထိကော ဣမဿ နေဝ သုတ္တံ အာဂစ္ဆတိ, နော သုတ္တဝိဘင်္ဂေါ, သော အတ္ထံ အသလ္လက္ခေတွာ ဗျဉ္ဇနစ္ဆာယာယ အတ္ထံ ပဋိဗာဟတိ. ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣတ္ထန္နာမံ ဘိက္ခုံ ဝုဋ္ဌာပေတွာ အဝသေသာ ဣမံ အဓိကရဏံ ဝူပသမေယျာမာ’’တိ ဧဝံ ဥဗ္ဗာဟိကာဝိနိစ္ဆယေ ဓမ္မကထိကဿ ဘိက္ခုနော နိဿာရဏာ နိဿာရဏာ နာမ.

‘Venerable sirs, listen to me. This monk, named so-and-so, is a Dhamma speaker, yet neither the Sutta nor the Suttavibhaṅga comes to him. Without discerning the meaning, he rejects the meaning by the shadow of the letter. If it is the right time for the venerable ones, having removed this monk named so-and-so, may we, the remaining ones, settle this legal issue.’ Thus, in the legal procedure of ubbāhikā, the removal of a Dhamma-speaking monk is called the Removal Motion.

‘‘သုဏာတု မေ ဘန္တေ သံဃော, အဇ္ဇုပေါသထော ပန္နရသော. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဥပေါသထံ ကရေယျာ’’တိ ဧဝံ ဥပေါသထကမ္မဝသေန ဌပိတာ ဉတ္တိ ဥပေါသထော နာမ.

‘Venerable sirs, may the Saṅgha hear me. Today is the fifteenth Uposatha day. If it is the right time for the Saṅgha, may the Saṅgha perform the Uposatha.’ Thus, the motion established by way of the Uposatha formal act is called the Uposatha Motion.

‘‘သုဏာတု [Pg.258] မေ ဘန္တေ သံဃော, အဇ္ဇ ပဝါရဏာ ပန္နရသီ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ပဝါရေယျာ’’တိ ဧဝံ ပဝါရဏာကမ္မဝသေန ဌပိတာ ဉတ္တိ ပဝါရဏာ နာမ.

‘Venerable sirs, may the Saṅgha hear me. Today is the fifteenth Pavāraṇā day. If it is the right time for the Saṅgha, may the Saṅgha perform the Pavāraṇā.’ Thus, the motion established by way of the Pavāraṇā formal act is called the Pavāraṇā Motion.

‘‘သုဏာတု မေ ဘန္တေ သံဃော, ဣတ္ထန္နာမော ဣတ္ထန္နာမဿ အာယသ္မတော ဥပသမ္ပဒါပေက္ခော. ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမံ အနုသာသေယျ’’န္တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော ဣတ္ထန္နာမံ အနုသာသေယျာ’’တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမံ အန္တရာယိကေ ဓမ္မေ ပုစ္ဆေယျ’’န္တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော ဣတ္ထန္နာမံ အန္တရာယိကေ ဓမ္မေ ပုစ္ဆေယျာ’’တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမံ ဝိနယံ ပုစ္ဆေယျ’’န္တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော ဣတ္ထန္နာမံ ဝိနယံ ပုစ္ဆေယျာ’’တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမေန ဝိနယံ ပုဋ္ဌော ဝိဿဇ္ဇေယျ’’န္တိ. ‘‘ယဒိ သံဃဿ ပတ္တကလ္လံ, ဣတ္ထန္နာမော ဣတ္ထန္နာမေန ဝိနယံ ပုဋ္ဌော ဝိဿဇ္ဇေယျာ’’တိ ဧဝံ အတ္တာနံ ဝါ ပရံ ဝါ သမ္မန္နိတုံ ဌပိတာ ဉတ္တိ သမ္မုတိ နာမ.

‘Venerable sirs, may the Saṅgha hear me. This person named so-and-so is a candidate for higher ordination of the venerable one named so-and-so. If it is the right time for the Saṅgha, I should instruct this person named so-and-so.’ ‘If it is the right time for the Saṅgha, may so-and-so instruct so-and-so.’ ‘If it is the right time for the Saṅgha, I should question this person named so-and-so about the obstructive conditions.’ ‘If it is the right time for the Saṅgha, may so-and-so question so-and-so about the obstructive conditions.’ ‘If it is the right time for the Saṅgha, I should question this person named so-and-so about the Vinaya.’ ‘If it is the right time for the Saṅgha, may so-and-so question so-and-so about the Vinaya.’ ‘If it is the right time for the Saṅgha, I, having been questioned about the Vinaya by so-and-so, should answer.’ ‘If it is the right time for the Saṅgha, may so-and-so, having been questioned about the Vinaya by so-and-so, answer.’ Thus, the motion established to appoint oneself or another is called the Appointment Motion.

‘‘သုဏာတု မေ ဘန္တေ သံဃော, ဣဒံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော နိဿဂ္ဂိယံ သံဃဿ နိဿဋ္ဌံ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဣမံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဒေယျာ’’တိ. ‘‘ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, အာယသ္မန္တာ ဣမံ စီဝရံ ဣတ္ထန္နာမဿ ဘိက္ခုနော ဒဒေယျု’’န္တိ ဧဝံ နိဿဋ္ဌစီဝရပတ္တာဒီနံ ဒါနံ ဒါနံ နာမ.

‘Venerable sirs, may the Saṅgha hear me. This robe of the monk named so-and-so is to be forfeited; it has been relinquished to the Saṅgha. If it is the right time for the Saṅgha, may the Saṅgha give this robe to the monk named so-and-so.’ ‘If it is the right time for the venerable ones, may the venerable ones give this robe to the monk named so-and-so.’ Thus, the giving of relinquished items such as robes and bowls is called the Giving Motion.

‘‘သုဏာတု မေ ဘန္တေ သံဃော, အယံ ဣတ္ထန္နာမော ဘိက္ခု အာပတ္တိံ သရတိ, ဝိဝရတိ, ဥတ္တာနိံ ကရောတိ, ဒေသေတိ. ယဒိ သံဃဿ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမဿ ဘိက္ခုနော အာပတ္တိံ ပဋိဂ္ဂဏှေယျန္တိ. ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, အဟံ ဣတ္ထန္နာမဿ ဘိက္ခုနော အာပတ္တိံ ပဋိဂ္ဂဏှေယျ’’န္တိ. တေန ဝတ္တဗ္ဗော ‘‘ပဿသီ’’တိ. ‘‘အာမ ပဿာမီ’’တိ. အာယတိံ သံဝရေယျာသီတိ ဧဝံ အာပတ္တိပဋိဂ္ဂဟော ပဋိဂ္ဂဟော နာမ.

‘Venerable sirs, may the Saṅgha hear me. This monk named so-and-so remembers an offense, reveals it, makes it plain, and confesses it. If it is the right time for the Saṅgha, I should accept the offense of the monk named so-and-so.’ ‘If it is the right time for the venerable ones, I should accept the offense of the monk named so-and-so.’ By that one it should be said: ‘Do you see it?’ ‘Yes, I see it.’ ‘In the future, you should restrain yourself.’ Thus, the acceptance of an offense is called acceptance.

‘‘သုဏန္တု မေ, အာယသ္မန္တာ အာဝါသိကာ. ယဒါယသ္မန္တာနံ ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ကာဠေ ပဝါရေယျာမာ’’တိ. တေ စေ, ဘိက္ခဝေ, ဘိက္ခူ ဘဏ္ဍနကာရကာ ကလဟကာရကာ ဝိဝါဒကာရကာ ဘဿကာရကာ သံဃေ အဓိကရဏကာရကာ တံ ကာဠံ အနုဝသေယျုံ, အာဝါသိကေန ဘိက္ခုနာ ဗျတ္တေန ပဋိဗလေန အာဝါသိကာ ဘိက္ခူ ဉာပေတဗ္ဗာ – ‘‘သုဏန္တု မေ, အာယသ္မန္တာ အာဝါသိကာ. ယဒါယသ္မန္တာနံ [Pg.259] ပတ္တကလ္လံ, ဣဒါနိ ဥပေါသထံ ကရေယျာမ, ပါတိမောက္ခံ ဥဒ္ဒိသေယျာမ, အာဂမေ ဇုဏှေ ပဝါရေယျာမာ’’တိ ဧဝံ ကတာ ပဝါရဏာပစ္စုက္ကဍ္ဎနာ ပစ္စုက္ကဍ္ဎနာ နာမ.

‘Venerable resident sirs, listen to me. If it is the right time for the venerable ones, we should now perform the Uposatha and recite the Pātimokkha; we should perform the Pavāraṇā in the coming dark fortnight.’ If, monks, those monks who are makers of factions, makers of strife, makers of disputes, makers of much talk, and makers of legal issues in the Saṅgha should continue to reside during that dark fortnight, a competent and capable resident monk should inform the resident monks: ‘Venerable resident sirs, listen to me. If it is the right time for the venerable ones, we should now perform the Uposatha and recite the Pātimokkha; we should perform the Pavāraṇā in the coming bright fortnight.’ Thus, the postponement of the Pavāraṇā, having been done in this way, is called postponement.

သဗ္ဗေဟေဝ ဧကဇ္ဈံ သန္နိပတိတဗ္ဗံ, သန္နိပတိတွာ ဗျတ္တေန ဘိက္ခုနာ ပဋိဗလေန သံဃော ဉာပေတဗ္ဗော – ‘‘သုဏာတု မေ, ဘန္တေ, သံဃော အမှာကံ ဘဏ္ဍနဇာတာနံ ကလဟဇာတာနံ ဝိဝါဒါပန္နာနံ ဝိဟရတံ ဗဟုံ အဿာမဏကံ အဇ္ဈာစိဏ္ဏံ ဘာသိတပရိက္ကန္တံ. သစေ မယံ ဣမာဟိ အာပတ္တီဟိ အညမညံ ကာရေဿာမ, သိယာပိ တံ အဓိကရဏံ ကက္ခဠတ္တာယ ဝါဠတ္တာယ ဘေဒါယ သံဝတ္တေယျ. ယဒိ သံဃဿ ပတ္တကလ္လံ, သံဃော ဣမံ အဓိကရဏံ တိဏဝတ္ထာရကေန ဝူပသမေယျ ဌပေတွာ ထုလ္လဝဇ္ဇံ, ဌပေတွာ ဂိဟိပဋိသယုတ္တ’’န္တိ ဧဝံ တိဏဝတ္ထာရကသမထေန ကတွာ သဗ္ဗပဌမာ သဗ္ဗသင်္ဂါဟိကဉတ္တိ ကမ္မလက္ခဏံ နာမ.

All should assemble together in one place. Having assembled, the Saṅgha should be informed by a competent and capable monk: ‘Venerable sirs, may the Saṅgha hear me. While we have been living, having become quarrelsome, strife-ridden, and having fallen into disputes, much that is not the work of recluses has been transgressed and practiced by us, spoken and acted upon. If we were to have one another dealt with for these offenses, that legal issue might possibly lead to harshness, fierceness, and schism. If it is the right time for the Saṅgha, the Saṅgha should settle this legal issue by the method of covering with grass, setting aside grave offenses and offenses connected with householders.’ Thus, the very first, all-inclusive motion, having been made with the Tiṇavatthāraka settlement, is called a characteristic of a formal act.

တထာ တတော ပရာ ဧကေကသ္မိံ ပက္ခေ ဧကေကံ ကတွာ ဒွေ ဉတ္တိယော ဣတိ ယထာဝုတ္တပ္ပဘေဒံ ဩသာရဏံ နိဿာရဏံ…ပေ… ကမ္မလက္ခဏညေဝ နဝမန္တိ ဉတ္တိကမ္မံ ဣမာနိ နဝ ဌာနာနိ ဂစ္ဆတိ.

Likewise, after that, there are two motions made by making one in each faction. Thus, with the divisions as have been stated: reinstatement, removal… and so on… with the ninth being the characteristic of a formal act itself. Thus, a formal act with a single motion applies to these nine instances.

ဉတ္တိဒုတိယကမ္မဋ္ဌာနဘေဒေ ပန ဝဍ္ဎဿ လိစ္ဆဝိနော ပတ္တနိက္ကုဇ္ဇနဝသေန ခန္ဓကေ ဝုတ္တာ နိဿာရဏာ. တဿေဝ ပတ္တုက္ကုဇ္ဇနဝသေန ဝုတ္တာ ဩသာရဏာ စ ဝေဒိတဗ္ဗာ.

Now, in the classification of the instances of a formal act with a motion as the second part, the removal of Vaḍḍha the Licchavi by way of overturning the bowl, as spoken of in the Khandhaka, should be understood. And the reinstatement of that very person, spoken of by way of righting the bowl, should also be understood.

သီမာသမ္မုတိ တိစီဝရေန အဝိပ္ပဝါသသမ္မုတိ, သန္ထတသမ္မုတိ, ဘတ္တုဒ္ဒေသက-သေနာသနဂ္ဂါဟာပက-ဘဏ္ဍာဂါရိက-စီဝရပဋိဂ္ဂါဟက-စီဝရဘာဇက-ယာဂုဘာဇကဖလဘာဇက-ခဇ္ဇဘာဇက-အပ္ပမတ္တကဝိဿဇ္ဇက-သာဋိယဂ္ဂါဟာပက-ပတ္တဂ္ဂါဟာပက-အာရာမိကပေသကသာမဏေရပေသကသမ္မုတီတိ ဧတာသံ သမ္မုတီနံ ဝသေန သမ္မုတိ ဝေဒိတဗ္ဗာ. ကထိနစီဝရဒါနမတကစီဝရဒါနဝသေန ဒါနံ ဝေဒိတဗ္ဗံ.

Appointment should be understood by way of these appointments: appointment of a boundary; appointment of not being separated from the three robes; appointment of a spreading-cloth; appointment of a meal-assigner, a lodging-assigner, a storeroom-keeper, a robe-receiver, a robe-distributor, a gruel-distributor, a fruit-distributor, a hard-food-distributor, a distributor of minor items, a receiver of bathing cloths, a receiver of bowls, one who sends monastery attendants, and one who sends novices. Giving should be understood by way of giving the Kathina robe and giving robes for the deceased.

ကထိနုဒ္ဓါရဝသေန ဥဒ္ဓါရော ဝေဒိတဗ္ဗော. ကုဋိဝတ္ထုဝိဟာရဝတ္ထုဒေသနာဝသေန ဒေသနာ ဝေဒိတဗ္ဗာ. ယာ ပန တိဏဝတ္ထာရကသမထေ သဗ္ဗသင်္ဂါဟိကဉတ္တိဉ္စ ဧကေကသ္မိံ ပက္ခေ ဧကေကံ ဉတ္တိဉ္စာတိ တိဿော ဉတ္တိယော ဌပေတွာ ပုန ဧကသ္မိံ ပက္ခေ ဧကာ, ဧကသ္မိံ ပက္ခေ ဧကာတိ ဒွေ ဉတ္တိဒုတိယကမ္မဝါစာ ဝုတ္တာ, တာသံ ဝသေန ကမ္မလက္ခဏံ ဝေဒိတဗ္ဗံ. ဣတိ ဉတ္တိဒုတိယကမ္မံ ဣမာနိ သတ္တ ဌာနာနိ ဂစ္ဆတိ.

Withdrawal should be understood by means of the withdrawal of the kathina. Indication should be understood by means of indicating the site for a hut and the site for a monastery. Furthermore, in the Tiṇavatthāraka settlement, having set aside the three motions—namely, the all-inclusive motion and one motion for each faction—the characteristic of a formal act should be understood by means of the two formal acts with a motion as the second part that were stated, that is, one in one faction and one in the other faction. Thus, a formal act with a motion as the second part applies to these seven instances.

ဉတ္တိစတုတ္ထကမ္မဋ္ဌာနဘေဒေ [Pg.260] ပန တဇ္ဇနီယကမ္မာဒီနံ သတ္တန္နံ ကမ္မာနံ ဝသေန နိဿာရဏာ, တေသံယေဝ စ ကမ္မာနံ ပဋိပ္ပဿမ္ဘနဝသေန ဩသာရဏာ ဝေဒိတဗ္ဗာ. ဘိက္ခုနောဝါဒကသမ္မုတိဝသေန သမ္မုတိ ဝေဒိတဗ္ဗာ. ပရိဝါသဒါနမာနတ္တဒါနဝသေန ဒါနံ ဝေဒိတဗ္ဗံ. မူလာယပဋိကဿနကမ္မဝသေန နိဂ္ဂဟော ဝေဒိတဗ္ဗော. ‘‘ဥက္ခိတ္တာနုဝတ္တိကာ အဋ္ဌ, ယာဝတတိယကာ အရိဋ္ဌော စဏ္ဍကာဠီ စ ဣမေ တေ ယာဝတတိယကာ’’တိ ဣမာသံ ဧကာဒသန္နံ သမနုဘာသနာနံ ဝသေန သမနုဘာသနာ ဝေဒိတဗ္ဗာ. ဥပသမ္ပဒါကမ္မအဗ္ဘာနကမ္မဝသေန ပန ကမ္မလက္ခဏံ ဝေဒိတဗ္ဗံ. ဣတိ ဉတ္တိစတုတ္ထကမ္မံ ဣမာနိ သတ္တ ဌာနာနိ ဂစ္ဆတိ.

Furthermore, in the classification of the instances of a formal act with a motion as the fourth part, removal should be understood by means of the seven formal acts beginning with the act of rebuke, and reinstatement should be understood by means of the pacification of those same formal acts. Appointment should be understood by means of the appointment as an instructor of bhikkhunīs. Giving should be understood by means of the giving of probation and the giving of mānatta. Censure should be understood by means of the formal act of drawing back to the root. Formal accusation should be understood by means of these eleven formal accusations: ‘The eight followers of a suspended bhikkhu, the “up to the third time” cases, Ariṭṭha and Caṇḍakāḷī—these are the “up to the third time” cases.’ Furthermore, the characteristic of a formal act should be understood by means of the formal act of higher ordination and the formal act of rehabilitation. Thus, a formal act with a motion as the fourth part applies to these seven instances.

၄၉၇. ဣတိ ကမ္မာနိ စ ကမ္မဝိပတ္တိဉ္စ ဝိပတ္တိဝိရဟိတာနံ ကမ္မာနံ ဌာနပဘေဒဂမနဉ္စ ဒဿေတွာ ဣဒါနိ တေသံ ကမ္မာနံ ကာရကဿ သံဃဿ ပရိစ္ဆေဒံ ဒဿေန္တော ပုန ‘‘စတုဝဂ္ဂကရဏေ ကမ္မေ’’တိအာဒိမာဟ. တဿတ္ထော ပရိသတော ကမ္မဝိပတ္တိဝဏ္ဏနာယံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗောတိ.

497. Thus, having shown the formal acts, the failure of formal acts, and the proceeding to different instances for formal acts free from failure, now, wishing to show the definition of the Saṅgha that performs those formal acts, the venerable Upāli again spoke the passage beginning, ‘In a formal act to be performed by a chapter of four…’. The meaning of this should be understood only by the method stated in the explanation of the failure of a formal act on account of the assembly.

ကမ္မဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Chapter on Formal Acts is concluded.

အတ္ထဝသဝဂ္ဂါဒိဝဏ္ဏနာ

Commentary on the Chapter on the Benefits of the Training Rules and so on

၄၉၈. ဣဒါနိ ယာနိ တာနိ တေသံ ကမ္မာနံ ဝတ္ထုဘူတာနိ သိက္ခာပဒါနိ, တေသံ ပညတ္တိယံ အာနိသံသံ ဒဿေတုံ ‘‘ဒွေ အတ္ထဝသေ ပဋိစ္စာ’’တိအာဒိ အာရဒ္ဓံ. တတ္ထ ဒိဋ္ဌဓမ္မိကာနံ ဝေရာနံ သံဝရာယာတိ ပါဏာတိပါတာဒီနံ ပဉ္စန္နံ ဒိဋ္ဌဓမ္မိကဝေရာနံ သံဝရတ္ထာယ ပိဒဟနတ္ထာယ. သမ္ပရာယိကာနံ ဝေရာနံ ပဋိဃာတာယာတိ ဝိပါကဒုက္ခသင်္ခါတာနံ သမ္ပရာယိကဝေရာနံ ပဋိဃာတတ္ထာယ, သမုစ္ဆေဒနတ္ထာယ အနုပ္ပဇ္ဇနတ္ထာယ. ဒိဋ္ဌဓမ္မိကာနံ ဝဇ္ဇာနံ သံဝရာယာတိ တေသံယေဝ ပဉ္စန္နံ ဝေရာနံ သံဝရတ္ထာယ. သမ္ပရာယိကာနံ ဝဇ္ဇာနန္တိ တေသံယေဝ ဝိပါကဒုက္ခာနံ. ဝိပါကဒုက္ခာနေဝ ဟိ ဣဓ ဝဇ္ဇနီယဘာဝတော ဝဇ္ဇာနီတိ ဝုတ္တာနိ. ဒိဋ္ဌဓမ္မိကာနံ ဘယာနန္တိ ဂရဟာ ဥပဝါဒေါ တဇ္ဇနီယာဒီနိ ကမ္မာနိ ဥပေါသထပဝါရဏာနံ ဌပနံ အကိတ္တိပကာသနီယကမ္မန္တိ ဧတာနိ ဒိဋ္ဌဓမ္မိကဘယာနိ နာမ, ဧတေသံ သံဝရတ္ထာယ. သမ္ပရာယိကဘယာနိ ပန ဝိပါကဒုက္ခာနိယေဝ, တေသံ ပဋိဃာတတ္ထာယ. ဒိဋ္ဌဓမ္မိကာနံ အကုသလာနန္တိ ပဉ္စဝေရဒသအကုသလကမ္မပထပ္ပဘေဒါနံ [Pg.261] အကုသလာနံ သံဝရတ္ထာယ. ဝိပါကဒုက္ခာနေဝ ပန အက္ခမဋ္ဌေန သမ္ပရာယိကအကုသလာနီတိ ဝုစ္စန္တိ, တေသံ ပဋိဃာတတ္ထာယ. ဂိဟီနံ အနုကမ္ပာယာတိ အဂါရိကာနံ သဒ္ဓါရက္ခဏဝသေန အနုကမ္ပနတ္ထာယ. ပါပိစ္ဆာနံ ပက္ခုပစ္ဆေဒါယာတိ ပါပိစ္ဆပုဂ္ဂလာနံ ဂဏဗန္ဓဘေဒနတ္ထာယ ဂဏဘောဇနသိက္ခာပဒံ ပညတ္တံ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝ. ယဉှေတ္ထ ဝတ္တဗ္ဗံ သိယာ, တံ သဗ္ဗံ ပဌမပါရာဇိကဝဏ္ဏနာယမေဝ ဝုတ္တန္တိ.

498. Now, in order to show the benefit in the laying down of those training rules which are the basis for those formal acts, the venerable Upāli Thera undertook the passage beginning, ‘Dependent on two benefits…’. Therein, ‘for the restraint of enmities in the present life’ means for the purpose of restraining, for the purpose of shutting out, the five enmities in the present life, beginning with the destruction of living beings. ‘For the warding off of enmities in the future life’ means for the purpose of warding off, for the purpose of cutting off without remainder, for the purpose of the non-arising of enmities in the future life, which are known as the suffering of results. ‘For the restraint of faults in the present life’ means for the purpose of restraining those same five enmities. As for ‘faults in the future life,’ this refers to that same suffering of results. Indeed, here the suffering of results is called ‘faults’ because it is to be avoided. As for ‘dangers in the present life,’ blame in one's presence, reproach in one's absence, formal acts beginning with the act of rebuke, the suspension of the Uposatha and Pavāraṇā, and the formal act of making one's ill-repute known—these are called dangers in the present life; it is for the purpose of restraining these. Dangers in the future life, however, are just the suffering of results; it is for the purpose of warding these off. As for ‘unwholesome states in the present life,’ it is for the purpose of restraining unwholesome states classified as the five enmities and the ten unwholesome courses of action. The suffering of results, however, is called ‘unwholesome states in the future life’ in the sense of being unbearable; it is for the purpose of warding these off. ‘Out of compassion for householders’ means for the purpose of compassion towards house-dwellers by means of protecting their faith. ‘For the breaking up of the faction of those with evil wishes’ means for the purpose of destroying the faction-forming of persons with evil wishes, the training rule on group meals was laid down. The remainder is clear in every case. For whatever should be said here has all been stated by me in the commentary on the first Pārājika.

သိက္ခာပဒေသု အတ္ထဝသေန ဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the training rules by way of benefits is concluded.

၄၉၉. ပါတိမောက္ခာဒီသု ပါတိမောက္ခုဒ္ဒေသောတိ ဘိက္ခူနံ ပဉ္စဝိဓော ဘိက္ခုနီနံ စတုဗ္ဗိဓော. ပရိဝါသဒါနာဒီသု ဩသာရဏီယံ ပညတ္တန္တိ အဋ္ဌာရသသု ဝါ တေစတ္တာလီသာယ ဝါ ဝတ္တေသု ဝတ္တမာနဿ ဩသာရဏီယံ ပညတ္တံ. ယေန ကမ္မေန ဩသာရီယတိ, တံ ကမ္မံ ပညတ္တန္တိ အတ္ထော. နိဿာရဏီယံ ပညတ္တန္တိ ဘဏ္ဍနကာရကာဒယော ယေန ကမ္မေန နိဿာရီယန္တိ, တံ ကမ္မံ ပညတ္တန္တိ အတ္ထော.

499. In the section on the Pātimokkha and so on, ‘the recitation of the Pātimokkha’ is fivefold for bhikkhus and fourfold for bhikkhunīs. In the section on the giving of probation and so on, ‘the act of reinstatement is laid down’ means that the act of reinstatement is laid down for one who is observing either the eighteen or the forty-three duties. The meaning is: the formal act by which one is reinstated is laid down. ‘The act of expulsion is laid down’ means: the formal act by which quarrel-makers and so on are expelled is laid down.

၅၀၀. အပညတ္တေတိအာဒီသု အပညတ္တေ ပညတ္တန္တိ သတ္တာပတ္တိက္ခန္ဓာ ကကုသန္ဓဉ္စ သမ္မာသမ္ဗုဒ္ဓံ ကောဏာဂမနဉ္စ ကဿပဉ္စ သမ္မာသမ္ဗုဒ္ဓံ ဌပေတွာ အန္တရာ ကေနစိ အပညတ္တေ သိက္ခာပဒေ ပညတ္တံ နာမ. မက္ကဋိဝတ္ထုအာဒိဝိနီတကထာ သိက္ခာပဒေ ပညတ္တေ အနုပညတ္တံ နာမ. သေသံ သဗ္ဗတ္ထ ဥတ္တာနမေဝါတိ.

500. In the section on ‘not laid down’ and so on, ‘laid down where not laid down’ is the name for the laying down of the training rules comprising the seven groups of offenses, which, setting aside the Perfectly Self-Enlightened One Kakusandha, the Perfectly Self-Enlightened One Koṇāgamana, and the Perfectly Self-Enlightened One Kassapa, had not been laid down by anyone in the interim. The resolved case of the monkey-story and so on is the name for an ‘additional laying down,’ when a training rule has already been laid down. The remainder is clear in every case.

အာနိသံသဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Chapter of Benefits is concluded.

၅၀၁. ဣဒါနိ သဗ္ဗသိက္ခာပဒါနံ ဧကေကေန အာကာရေန နဝဓာ သင်္ဂဟံ ဒဿေတုံ ‘‘နဝ သင်္ဂဟာ’’တိအာဒိမာဟ. တတ္ထ ဝတ္ထုသင်္ဂဟောတိ ဝတ္ထုနာ သင်္ဂဟော. ဧဝံ သေသေသုပိ ပဒတ္ထော ဝေဒိတဗ္ဗော. အယံ ပနေတ္ထ အတ္ထယောဇနာ – ယသ္မာ ဟိ ဧကသိက္ခာပဒမ္ပိ အဝတ္ထုသ္မိံ ပညတ္တံ နတ္ထိ, တသ္မာ သဗ္ဗာနိ ဝတ္ထုနာ သင်္ဂဟိတာနီတိ ဧဝံ တာဝ ဝတ္ထုသင်္ဂဟော ဝေဒိတဗ္ဗော.

501. Now, in order to show the ninefold inclusion of all the training rules by way of each single aspect, the venerable Upāli Thera spoke the passage beginning, ‘Nine inclusions…’. Therein, ‘inclusion by basis’ means inclusion by basis. In this way, the meaning of the remaining terms should also be understood. This is the application of the meaning here: because not even a single training rule is laid down without a basis, therefore all are included by basis. Thus, first, the inclusion by basis should be understood.

ယသ္မာ [Pg.262] ပန ဒွေ အာပတ္တိက္ခန္ဓာ သီလဝိပတ္တိယာ သင်္ဂဟိတာ, ပဉ္စာပတ္တိက္ခန္ဓာ အာစာရဝိပတ္တိယာ, ဆ သိက္ခာပဒါနိ အာဇီဝဝိပတ္တိယာ သင်္ဂဟိတာနိ, တသ္မာ သဗ္ဗာနိပိ ဝိပတ္တိယာ သင်္ဂဟိတာနီတိ ဧဝံ ဝိပတ္တိသင်္ဂဟော ဝေဒိတဗ္ဗော.

Furthermore, because two groups of offenses are included by failure in morality, five groups of offenses are included by failure in conduct, and six training rules are included by failure in livelihood, therefore all are included by failure. Thus, the inclusion by failure should be understood.

ယသ္မာ ပန သတ္တဟာပတ္တီဟိ မုတ္တံ ဧကသိက္ခာပဒမ္ပိ နတ္ထိ, တသ္မာ သဗ္ဗာနိ အာပတ္တိယာ သင်္ဂဟိတာနီတိ ဧဝံ အာပတ္တိသင်္ဂဟော ဝေဒိတဗ္ဗော.

Furthermore, because there is not even a single training rule that is free from the seven offenses, therefore all are included by offense. Thus, the inclusion by offense should be understood.

သဗ္ဗာနိ စ သတ္တသု နဂရေသု ပညတ္တာနီတိ နိဒါနေန သင်္ဂဟိတာနီတိ ဧဝံ နိဒါနသင်္ဂဟော ဝေဒိတဗ္ဗော.

Furthermore, all the training rules were laid down in the seven cities; thus, they are included by origin. In this way, the inclusion by origin should be understood.

ယသ္မာ ပန ဧကသိက္ခာပဒမ္ပိ အဇ္ဈာစာရိကပုဂ္ဂလေ အသတိ ပညတ္တံ နတ္ထိ, တသ္မာ သဗ္ဗာနိ ပုဂ္ဂလေန သင်္ဂဟိတာနီတိ ဧဝံ ပုဂ္ဂလသင်္ဂဟော ဝေဒိတဗ္ဗော.

Since not even a single training rule is laid down in the absence of a transgressing person, therefore all are included by the person. In this way, the inclusion by person should be understood.

သဗ္ဗာနိ ပန ပဉ္စဟိ စေဝ သတ္တဟိ စ အာပတ္တိက္ခန္ဓေဟိ သင်္ဂဟိတာနိ, သဗ္ဗာနိ န ဝိနာ ဆဟိ သမုဋ္ဌာနေဟိ သမုဋ္ဌန္တီတိ သမုဋ္ဌာနေန သင်္ဂဟိတာနိ. သဗ္ဗာနိ စ စတူသု အဓိကရဏေသု အာပတ္တာဓိကရဏေန သင်္ဂဟိတာနိ. သဗ္ဗာနိ သတ္တဟိ သမထေဟိ သမထံ ဂစ္ဆန္တီတိ သမထေဟိ သင်္ဂဟိတာနိ. ဧဝမေတ္ထ ခန္ဓသမုဋ္ဌာနအဓိကရဏသမထသင်္ဂဟာပိ ဝေဒိတဗ္ဗာ. သေသံ ပုဗ္ဗေ ဝုတ္တနယမေဝါတိ.

Furthermore, all are included by the five and seven groups of offenses. All do not arise without the six origins; thus, they are included by origin. Furthermore, all are included among the four legal issues by the legal issue concerning offenses. All are settled by the seven means of settlement; thus, they are included by the means of settlement. In this way, here, the inclusions by group, origin, legal issue, and settlement should also be understood. The remainder is just as the method previously stated.

သမန္တပါသာဒိကာယ ဝိနယသံဝဏ္ဏနာယ

In the Samantapāsādikā, the commentary on the Vinaya,

နဝသင်္ဂဟိတဝဂ္ဂဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Chapter of the Ninefold Inclusion is concluded.

နိဋ္ဌိတာ စ ပရိဝါရဿ အနုတ္တာနတ္ထပဒဝဏ္ဏနာတိ.

And the commentary on the terms of unclear meaning in the Parivāra is concluded.

နိဂမနကထာ

The Concluding Discourse

ဧတ္တာဝတာ [Pg.263] စ –

And thus far:

ဥဘတော ဝိဘင်္ဂခန္ဓက-ပရိဝါရဝိဘတ္တိဒေသနံ နာထော;

ဝိနယပိဋကံ ဝိနေန္တော, ဝေနေယျံ ယံ ဇိနော အာဟ.

The Lord, the Conqueror, while training those fit to be trained, spoke the Vinaya Piṭaka, the teaching divided into the two Vibhaṅgas, the Khandhakas, and the Parivāra.

သမဓိကသတ္တဝီသတိ-သဟဿမတ္တေန တဿ ဂန္ထေန;

သံဝဏ္ဏနာ သမတ္တာ, သမန္တပါသာဒိကာ နာမ.

The commentary on that Vinaya Piṭaka, named Samantapāsādikā, is completed, with a text measuring more than twenty-seven thousand units.

တတြိဒံ သမန္တပါသာဒိကာယ သမန္တပါသာဒိကတ္တသ္မိံ –

In that regard, this concerns the Samantapāsādikā's quality of being 'All-Around Pleasing':

အာစရိယပရမ္ပရတော, နိဒါနဝတ္ထုပ္ပဘေဒဒီပနတော;

ပရသမယဝိဝဇ္ဇနတော, သကသမယဝိသုဒ္ဓိတော စေဝ.

Through the succession of teachers, through the elucidation of the divisions of the origins and subject matters, through the avoidance of other doctrines, and through the purity of its own doctrine.

ဗျဉ္ဇနပရိသောဓနတော, ပဒတ္ထတော ပါဠိယောဇနက္ကမတော;

သိက္ခာပဒနိစ္ဆယတော, ဝိဘင်္ဂနယဘေဒဒဿနတော.

Through the purification of the phrasing, through the meaning of the words, through the sequential method of construing the Pāḷi, through the determination of the training rules, and through showing the different methods of analysis as in the Vibhaṅga.

သမ္ပဿတံ န ဒိဿတိ, ကိဉ္စိ အပါသာဒိကံ ယတော ဧတ္ထ;

ဝိညူနမယံ တသ္မာ, သမန္တပါသာဒိကာတွေဝ.

Since nothing unpleasing is seen herein by the wise who clearly perceive, therefore this commentary is indeed 'All-Around Pleasing'.

သံဝဏ္ဏနာ ပဝတ္တာ, ဝိနယဿ ဝိနေယျဒမနကုသလေန;

ဝုတ္တဿ လောကနာထေန, လောကမနုကမ္ပမာနေနာတိ.

This commentary on the Vinaya, spoken by the Lord of the World who is skilled in taming those fit to be trained and has compassion for the world, has come to be.

မဟာအဋ္ဌကထဉ္စေဝ, မဟာပစ္စရိမေဝစ;

ကုရုန္ဒိဉ္စာတိ တိဿောပိ, သီဟဠဋ္ဌကထာ ဣမာ.

The Mahā-aṭṭhakathā, the Mahāpaccarī, and the Kurundī—these three are the Sinhalese Commentaries.

ဗုဒ္ဓမိတ္တောတိ နာမေန, ဝိဿုတဿ ယသဿိနော;

ဝိနယညုဿ ဓီရဿ, သုတွာ ထေရဿ သန္တိကေ.

Having heard from the Elder—the wise one, knower of the Vinaya, renowned and glorious, known by the name of Buddhamitta.

မဟာမေဃဝနုယျာနေ, ဘူမိဘာဂေ ပတိဋ္ဌိတော;

မဟာဝိဟာရော ယော သတ္ထု, မဟာဗောဓိဝိဘူသိတော.

That Mahāvihāra which is established on a plot of ground in the Mahāmeghavana park, adorned with the great Bodhi tree of the Teacher.

ယံ တဿ ဒက္ခိဏေ ဘာဂေ, ပဓာနဃရမုတ္တမံ;

သုစိစာရိတ္တသီလေန, ဘိက္ခုသံဃေန သေဝိတံ.

Which excellent meditation hall is in its southern part, frequented by the community of monks of pure conduct and virtue.

ဥဠာရကုလသမ္ဘူတော, သံဃုပဋ္ဌာယကော သဒါ;

အနာကုလာယ သဒ္ဓါယ, ပသန္နော ရတနတ္တယေ.

Born into a noble family, always a supporter of the Saṅgha, devoted to the Triple Gem with untroubled faith.

မဟာနိဂမသာမီတိ[Pg.264], ဝိဿုတော တတ္ထ ကာရယိ;

စာရုပါကာရသဉ္စိတံ, ယံ ပါသာဒံ မနောရမံ.

He, famous as the Lord of Mahānigama, had a delightful mansion built there, enclosed by a beautiful wall.

သီတစ္ဆာယတရူပေတံ, သမ္ပန္နသလိလာသယံ;

ဝသတာ တတြ ပါသာဒေ, မဟာနိဂမသာမိနော.

A mansion endowed with trees of cool shade and furnished with a reservoir of water. While I was dwelling in that mansion of the Lord of Mahānigama,

သုစိသီလသမာစာရံ, ထေရံ ဗုဒ္ဓသိရိဝှယံ;

ယာ ဥဒ္ဒိသိတွာ အာရဒ္ဓါ, ဣဒ္ဓါ ဝိနယဝဏ္ဏနာ.

This prosperous commentary on the Vinaya was undertaken, having been dedicated to the Elder named Buddhasiri, who is of pure virtue and conduct.

ပါလယန္တဿ သကလံ, လင်္ကာဒီပံ နိရဗ္ဗုဒံ;

ရညော သိရိနိဝါသဿ, သိရိပါလယသဿိနော.

Of the renowned King Siripāla, the abode of glory, who was protecting the entire island of Laṅkā, free from calamity.

သမဝီသတိမေ ခေမေ, ဇယသံဝစ္ဆရေ အယံ;

အာရဒ္ဓါ ဧကဝီသမှိ, သမ္ပတ္တေ ပရိနိဋ္ဌိတာ.

This commentary was begun in the twentieth, the peaceful and victorious year of his reign, and was completed when the twenty-first year arrived.

ဥပဒ္ဒဝါ ကုလေ လောကေ, နိရုပဒ္ဒဝတော အယံ;

ဧကသံဝစ္ဆရေနေဝ, ယထာ နိဋ္ဌံ ဥပါဂတာ.

Just as this commentary, in a world full of calamities, reached its completion without trouble in just one year,

ဧဝံ သဗ္ဗဿ လောကဿ, နိဋ္ဌံ ဓမ္မူပသံဟိတာ;

သီဃံ ဂစ္ဆန္တု အာရမ္ဘာ, သဗ္ဗေပိ နိရုပဒ္ဒဝါ.

So too, may all undertakings of the entire world that are connected with the Dhamma, being without trouble, quickly reach completion.

စိရဋ္ဌိတတ္ထံ ဓမ္မဿ, ကရောန္တေန မယာ ဣမံ;

သဒ္ဓမ္မဗဟုမာနေန, ယဉ္စ ပုညံ သမာစိတံ.

And whatever merit has been accumulated by me, who made this commentary for the sake of the long endurance of the Dhamma and with great respect for the True Dhamma,

သဗ္ဗဿ အာနုဘာဝေန, တဿ သဗ္ဗေပိ ပါဏိနော;

ဘဝန္တု ဓမ္မရာဇဿ, သဒ္ဓမ္မရသသေဝိနော.

Through the power of all that merit, may all beings become partakers of the taste of the True Dhamma of the King of Dhamma.

စိရံ တိဋ္ဌတု သဒ္ဓမ္မော, ကာလေ ဝဿံ စိရံ ပဇံ;

တပ္ပေတု ဒေဝေါ ဓမ္မေန, ရာဇာ ရက္ခတု မေဒိနိန္တိ.

May the True Dhamma long endure. May the deva send rain in due season and long satisfy the people. May the king righteously protect the earth.

ပရမဝိသုဒ္ဓသဒ္ဓါဗုဒ္ဓိဝီရိယပဋိမဏ္ဍိတေန သီလာစာရဇ္ဇဝမဒ္ဒဝါဒိဂုဏသမုဒယသမုဒိတေန သကသမယသမယန္တရဂဟနဇ္ဈောဂါဟဏသမတ္ထေန ပညာဝေယျတ္တိယသမန္နာဂတေန တိပိဋကပရိယတ္တိပ္ပဘေဒေ သာဋ္ဌကထေ သတ္ထုသာသနေ အပ္ပဋိဟတညာဏပ္ပဘာဝေန မဟာဝေယျာကရဏေန ကရဏသမ္ပတ္တိဇနိတသုခဝိနိဂ္ဂတမဓုရောဒါရဝစနလာဝဏ္ဏယုတ္တေန ယုတ္တမုတ္တဝါဒိနာ ဝါဒိဝရေန မဟာကဝိနာ ပဘိန္နပအသမ္ဘိဒါပရိဝါရေ ဆဠဘိညာဒိပဘေဒဂုဏပဋိမဏ္ဍိတေ ဥတ္တရိမနုဿဓမ္မေ [Pg.265] သုပ္ပတိဋ္ဌိတဗုဒ္ဓီနံ ထေရဝံသပ္ပဒီပါနံ ထေရာနံ မဟာဝိဟာရဝါသီနံ ဝံသာလင်္ကာရဘူတေန ဝိပုလဝိသုဒ္ဓဗုဒ္ဓိနာ ဗုဒ္ဓဃောသောတိ ဂရူဟိ ဂဟိတနာမဓေယျေန ထေရေန ကတာ အယံ သမန္တပါသာဒိကာ နာမ ဝိနယသံဝဏ္ဏနာ –

This commentary on the Vinaya, named the Samantapāsādikā, was composed by the elder whose name 'Buddhaghosa' was given by his venerable teachers; who was adorned with exceedingly pure faith, wisdom, and energy; who was an assemblage of virtues such as morality, good conduct, uprightness, and gentleness; who was capable of penetrating the thickets of his own and other doctrines; who was endowed with sharpness of wisdom; who possessed the power of unimpeded knowledge in the Teacher's Dispensation, which consists of the Tipiṭaka scriptures with its commentaries; who was a great grammarian; who was endowed with the charm of sweet and noble words emerging with ease from the perfection of the organs of speech; who was a speaker of what is suitable and pleasing; who was foremost among speakers and a great poet; who possessed vast and pure wisdom; and who became an ornament to the lineage of the elders residing in the Mahāvihāra—those who were lamps unto the lineage of the Theras, whose wisdom was well-established in the superior human state, which is adorned with qualities such as the six super-knowledges and accompanied by the analytical knowledges.

တာဝ တိဋ္ဌတု လောကသ္မိံ, လောကနိတ္ထရဏေသိနံ;

ဒဿေန္တီ ကုလပုတ္တာနံ, နယံ သီလဝိသုဒ္ဓိယာ.

For so long may it remain in the world, showing the method for the purity of virtue to the sons of good family who seek to escape from the world.

ယာဝ ဗုဒ္ဓေါတိ နာမမ္ပိ, သုဒ္ဓစိတ္တဿ တာဒိနော;

လောကမှိ လောကဇေဋ္ဌဿ, ပဝတ္တတိ မဟေသိနောတိ.

As long as the name 'Buddha' of the pure-minded Such One, the foremost of the world, the great sage, prevails in the world.

သမန္တပါသာဒိကာ နာမ

Named the Samantapāsādikā.

ဝိနယ-အဋ္ဌကထာ နိဋ္ဌိတာ.

The Vinaya Commentary is finished.