English
It is said that it should be brought down by means of the summons, or the meaning is, it should be called. "Not invited" means not invited, not accepted, it is said that the summons has not been made, or the meaning is, not called. "Proper" means conformity to the Dhamma, instruction and admonition that follows the transcendent Dhamma, it is said to be proper Dhamma. The rest here is as stated in the method. In the commentary on the Vinaya, Samantapāsādikā, the explanation of the Thirteen (Sanghādisesa) is finished. 3. The Section on Undetermined Offences 1. Explanation of the First Undetermined Training Rule 443. "At that time, the Buddha, the Blessed One" is the first Undetermined Training Rule. There, "speaking appropriately to the time" means having considered the time, when no one else goes or comes nearby, then speaking a lay-related talk appropriate to that, such as "Are you not weary? Are you not tired? Are you not hungry?" "Speaking Dhamma appropriately to the time" means having considered the time, when someone else goes or comes nearby, then speaking a Dhamma talk appropriate to that, such as "You should observe the Uposatha, you should give a meal by tickets." "Having many daughters and sons" means having many children. Indeed, she had ten sons and ten daughters. "Having many grandchildren" means having many grandchildren. Just as she had, so too her sons and daughters each had twenty children. Thus, she was surrounded by over four hundred sons and grandchildren. "Considered most auspicious" means considered supremely auspicious. "At sacrifices" means at acts of giving and offerings. "At festivals" means at intermediate celebrations like marriage ceremonies. "At celebrations" means at great celebrations like the Asāḷhī Pavāraṇā constellation festival. "Feeding first" means wishing "May these children also be long-lived and healthy like you," they feed her first. And those who are faithful and confident, after feeding the bhikkhus, immediately feed her first of all. "Did not heed" means did not heed her words, did not accept them, or did not pay attention. 444-5. "Fit for work" means capable of work, suitable for work, that is, fit for work, enough for... Prepared for the state of being capable, that is, fit for action. In that fit state, where, doing transgression, they are able to do that action; such is the meaning. Therefore, in its word-division, it is said: "It is possible to engage in sexual intercourse," where it is said, "it is possible to engage in sexual intercourse." "Should make a sitting" means should make a sitting, should sit; such is the meaning. But since one lies down after sitting, therefore, in its word-division, both are said. There, "sitting near" means having approached, sat down. Thus, "lying near" should also be understood. "When the bhikkhu sits" means when the bhikkhu sits. "Or both sitting" means both sitting not behind, not in front. And here, although in the Pāli it comes as "secluded from the ear," the definition should be understood as "secluded from the eye." Even if a discerning person sits at the door of a closed-door room, he does not commit an offense. But if he sits at the door of an open-door room, he commits an offense. Not only at the door, but also sitting in a space within twelve cubits, if he is sighted, even if distracted or sleeping, he does not commit an offense. Even a blind person standing nearby does not commit (an offense). Even a sighted person lying down and sleeping does not commit (an offense). But even a hundred women certainly do not commit an offense. "Trustworthy in speech" means whose word is to be believed. But since she is an Ariyan disciple, therefore, in its word-division, "one who has attained the fruit" and so on is said. There, "one who has attained the fruit" means one who has attained the fruit of stream-entry; such is the meaning. "One who has comprehended" means one who has penetrated the Four Noble Truths. "One who has understood the teaching" means one for whom the teaching of the three trainings has been understood. "The bhikkhu, acknowledging the sitting" means although such an female lay follower sees and speaks, yet the bhikkhu, only if he acknowledges the sitting, should be dealt with by one of the three offenses, not if he does not acknowledge it; such is the meaning. Or by whatever way that trustworthy female lay follower speaks, by that way, that bhikkhu should be dealt with in the modes of sitting and so on. Or in whatever manner, imputing sexual misconduct and so on, that laywoman might speak, only if he admits it, by that, that bhikkhu should be dealt with. It means he should not be dealt with by the mere words of such a laywoman. Why? Because what is seen can be so, and can be otherwise. And to illuminate that meaning, they cite this story: In the Mallārāma monastery, it is said, one Arahant elder one day went to a supporter's house and sat inside the inner chamber. The laywoman too was standing near the sleeping couch. Then a bhikkhu on alms-round, standing at the door, saw this and perceiving, "The elder is sitting on the same seat with the laywoman," looked again and again. The elder, realizing, "This one has conceived an impure notion about me," after his meal, went to the monastery, entered his dwelling place, and sat inside. That bhikkhu, thinking, "I will admonish the elder," came, cleared his throat, and opened the door. The elder, knowing his thought, rose into the air and sat cross-legged near the pinnacle of the gabled house. That bhikkhu entered, looked at the bed and the lower bed, and not seeing the elder, looked upwards. Then, seeing the elder seated in the air, he said: "Venerable sir, that you, being so mighty, should cause it to be said that you were sitting on the same seat with a woman!" The elder said, "This, friend, is the fault of the inner chamber. But I, unable to make you believe, did this. Protect me (from such suspicion)," and descended. 446. From here onwards, "If she should say thus," and so on, all this is stated to show the reasons and circumstances for admission. Therein, "engaging in sexual misconduct with a woman" means "engaging in sexual misconduct in the path of a woman." "He should be dealt with for sitting" means: one who admits to sitting but does not admit to engaging in sexual misconduct, should not be dealt with for the pārājika offense of sexual misconduct. He should be dealt with for the offense he incurs by merely sitting. It means he should be dealt with for a pācittiya offense. In this manner, all four... the determination should be understood. 451. At the end of the training rules, to show the distinction between offenses and non-offenses, in what is said, "he admits going," and so on, "he admits going" means "I went for the pleasure of private sitting," thus he admits going. "Sitting" means he admits sitting for the pleasure of sitting itself. "An offense" means one of the three offenses. "He should be made to confess the offense" means whichever of the three he admits, by that he should be made to confess. The rest here in the first fourfold division is of obvious meaning. In the second fourfold division, however, "he does not admit going" means he does not admit it for the pleasure of private sitting. He says, "I went for my own business, such as a ticket meal, and she came to where I was sitting." The rest here too is of obvious meaning. This is the determination in all cases: "Pleasure of private sitting" refers to defilement associated with sexual intercourse. If a monk, desiring to go to a woman with that pleasure, winks an eye, it is a dukkaṭa. He puts on his lower robe, he ties his waist-band, he puts on his upper robe, in every act, it is a dukkaṭa. He goes, at every step, it is a dukkaṭa. Having gone, he sits down, it is a dukkaṭa. As soon as a woman comes and sits down, it is a pācittiya. If that woman, for some reason, gets up and sits down again and again, for each sitting, it is a pācittiya. If the one for whom he went is not seen, and another comes and sits down, when pleasure arises, it is a pācittiya. In the Mahāpaccari, however, it is said, "From the time of going, because of impure intention, it is an offense." If many women come, there are pācittiyas according to the number of women. If they get up and sit down again and again, there are pācittiyas according to the number of sittings. If he goes with the intention of "I will enjoy private pleasure with any woman I see," and sits down, the offenses should be understood in the manner stated, according to the women who come, and according to the repeated sittings. If a woman comes and sits down with a monk who went and sat down with a pure intention, From a secret place, it arises without offense. The origins and so on are similar to the first Pārājika. The explanation of the first Aniyata training rule is finished. 2. Explanation of the second Aniyata training rule 452. At that time, the Buddha, the Blessed One—this is the second Aniyata training rule. In this, regarding "forbidden by the Blessed One" and so on, the connection should be understood as: "that sitting which one man with one woman in a secret, concealed, suitable-for-sexual-intercourse seat might arrange, that sitting is forbidden to be arranged." Otherwise, it should have been said "of one man with one woman," why? Because "forbidden" was stated. Or this nominative case should be understood in the sense of possession. 453. "Not indeed concealed" – here, even that which is enclosed outside but open inside, such as a monastery courtyard, should be understood as included. For such a place is taken as unconcealed, as stated in the Mahāpaccariya. The rest should be understood according to the method of the first training rule. Only here, whether it be a woman or a man, whoever is discerning, not blind, not deaf, standing or sitting within a twelve-cubit space, even distracted or sleeping, commits no offense.