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meaning, she did that by which method, by which action, they would understand her intention for sexual intercourse. "That bhikkhu" means the one whose monastery this is. "They hid in a corner" means they remained concealed in one place. 41. "It is true, friend," (he said) like a thief caught red-handed, being accused after being seen directly, unable to say "What have I done?" and so on, he said, "It is true, friend." "Friend, is it not the same?" "Friend, just as with a human female, is that rule not the same with an animal female?" Indeed, with a human female, seeing, grasping, touching, caressing, rubbing – all are gross. With an animal female, all that is also gross. What is the difference here? "You have placed a stain where there was no stain." 42. "Even with an animal, it is a pārājika, a non-communion," (he said) meaning, even having engaged in sexual intercourse with an animal, one is indeed pārājika. Thus, the rule was made stronger. For the rules are of two kinds – worldly fault, and designated fault. Among these, that in which the mind is unwholesome in the aspect of intention, that is called a worldly fault. The rest is a designated fault. Among these, in the case of a worldly fault, a supplementary rule arises obstructing, closing the door, cutting off the stream, making it more severe, except for over-estimation, except for a dream; this is said due to the absence of transgression and its non-applicability. In the case of a designated fault, when a transgression has not occurred, it arises making it lax, releasing, opening the door, making further non-offences, like the supplementary rules regarding group meals and successive meals. "Even..." even if it is a momentary one," such a transgression, being one that arises from a conceptual designation, is merely a conventional offense. But this first training rule, since it is a worldly offense, not a conventional offense, therefore, this supplementary rule arose to obstruct, to close the door, to cut off the stream, making it more stringent. Thus, having combined both incidents and made the rule more firm by uprooting the cause, when the first pārājika was laid down, another incident, that of the Vajjiputtakas, arose for a supplementary rule. To show its origin, this was said: "Thus, this training rule was laid down by the Blessed One for the bhikkhus." Its meaning is: "This training rule was thus laid down by the Blessed One for the bhikkhus," and this other incident also arose. The story of the monkey is finished. The Chapter on the Mat The Explanation of the Story of the Vajjiputtakas 43-44. Now, to show that other incident which arose, it begins with "At that time..." Here too, this is the explanation of the not-so-obvious words: "Of Vesālī" means residents of Vesālī. "Vajjiputtakas" means sons of families in Vesālī, in the Vajji country. It is said that whatever trouble, danger, or tumor arose in the Dispensation, all of it was due to the Vajjiputtakas. Thus, Devadatta also, having gained the Vajjiputtakas as his faction, split the Saṅgha. And it was the Vajjiputtakas who, a hundred years after the Blessed One's Parinibbāna, proclaimed false doctrine and false discipline in the Teacher's Dispensation. These too were some of them who, even when this training rule was laid down, ate as much as they wanted... ...and engaged in sexual intercourse. In "by the calamity of relatives," "calamity," "disruption," "destruction," "ruin"— all these mean the same thing. "Calamity of relatives" is ñātibyasana, by that calamity of relatives, meaning, by the ruin of relatives due to royal punishment, illness, death, or separation. The same applies to the second term. In the third term, however, the disease that destroys health is "calamity of disease." For it destroys, disrupts, and ruins health, thus it is a calamity. Disease itself is a calamity, a calamity of disease. yes, by that illness. Afflicted means overcome, overwhelmed, endowed. "We, Venerable Ananda, are not revilers of the Buddha," means, "Venerable Ananda, we do not revile the Buddha, we do not attribute fault to the Buddha. We are not revilers of the Dhamma, not revilers of the Sangha. We are revilers of ourselves," means, "We revile ourselves, we attribute fault to ourselves." "Unfortunate" means without prosperity. "Of little merit" means of limited merit. "Discerning of wholesome states" means discerning of those wholesome states which are distinguished in the thirty-eight objects; having arisen from those various objects, discerning those very states. "First part of the night and last part of the night" means the first part of the night is the first part of the night, the last part of the night is the last part of the night; it is said to be the first watch and the last watch. "Pertaining to enlightenment" means pertaining to the side of enlightenment, conducive to the knowledge of the path to arahantship. "Application to development" means application to growth. "We would dwell devoted" means having abandoned the impediments of householders and the impediments of dwelling, we would dwell in secluded abodes, diligent and assiduous, with no other tasks. "So be it, friends," the Elder, not knowing their intention, hearing this great roar of theirs, thinking, "If they are like this, it is good," assented, "So be it, friends." "This is not possible, there is no opportunity" - both of these are words rejecting the reason. For a reason is that by which the result exists there, dependent on that. And because that is an opportunity for it, by being dependent on that, therefore it is called "a possibility and an opportunity." Rejecting that, he said, "This is not possible, Ananda, there is no opportunity." This possibility or opportunity does not exist. "That the Tathagata" means, that reason does not exist by which the Tathagata would remove the Vajjians or... etc. For if the Blessed One were to grant ordination to those who requested, "May we obtain ordination," then he would remove what was laid down: "He is defeated, there is no communion." But since he does not remove this, therefore “This is not possible,” and so on, he said. He who has come should not be ordained. Knowing, “If he who has come were to receive ordination in this way, there would be disrespect for the Dispensation. But if he remains in the state of a novice, he will be respectful, and he will accomplish his own welfare,” the Buddha, out of compassion, said, “He who has come should not be ordained.” He who has come should be ordained. Knowing, “If he who has come in this way remains in the state of a bhikkhu with uncorrupted morality, he will be respectful of the Dispensation, and if he has the supporting conditions, he will quickly attain the highest goal,” he said, “He should be ordained.” Thus, having shown that among those who have engaged in sexual intercourse, some should not be ordained and some should be ordained, and wishing to combine all three cases and make the training rule complete, the Buddha, having said, “And thus, bhikkhus, you should recite this training rule,” laid down the complete training rule: “Whatever bhikkhu… (etc.)… is not in communion.” The explanation of the Vajjiputtaka incident is finished. The Discourse on the Fourfold Discipline 45. Now, explaining its meaning, he said, “Whatever bhikkhu means, whoever of whatever kind,” and so on. However, for one who desires skill in that training rule, in the analysis of the training rule, and in the entire determination of the Vinaya, the fourfold discipline must be known. For the great, powerful elders, The compilers of the Dhamma of old, Extracted and proclaimed The fourfold discipline. What is the fourfold? Sutta, Suttānuloma, Ācariyavāda, and Attanomati. In reference to which it was said, “By the direct word, by the flavor, by the lineage of teachers, by the intention.” Here, “direct word” means Sutta, “flavor” means Suttānuloma, “lineage of teachers” means Ācariyavāda, and “intention” means Attanomati. Among these, Sutta means the Pāli text in the entire Vinaya Piṭaka. Suttānuloma means the four great authorities; which were spoken by the Buddha thus: “Bhikkhus, that which I have not forbidden, saying ‘This is not allowable,’ if it conforms to what is not allowable; if it rejects what is allowable, that is not allowable for you.” . What, bhikkhus, by me 'This is not allowable' not rejected, if that conforms to what is allowable; and hinders what is not allowable, that is allowable for you. What, bhikkhus, by me 'This is allowable' not permitted, if that conforms to what is not allowable, and hinders what is allowable; that is not allowable for you. What, bhikkhus, by me 'This is allowable' not permitted, if that conforms to what is allowable, and hinders what is not allowable; that is allowable for you. (Mahavagga 305) The Teacher's Doctrine (Ācariyavāda) is that established by five hundred Arahants who compiled the Dhamma, distinct from the Pāli (text), proceeding from decisive judgments, the tradition of the commentaries. Personal Opinion (Attanomati) is that setting aside Sutta, Suttānuloma, and Ācariyavāda, by inference, by one's own understanding, by grasping a method, a statement presented in that manner. Furthermore, all the Theravāda found in the Suttanta, Abhidhamma, and Vinaya commentaries is called "Personal Opinion." However, when speaking, holding to this personal opinion, one should not speak with a firm grasp. One should consider the reason, compare the Pāli with the meaning, and the meaning with the Pāli, and then speak. Personal opinion should be brought into the Teacher's Doctrine. If it enters there and accords, it should be accepted. If it neither enters nor accords, it should not be accepted. For this personal opinion is the weakest of all. The Teacher's Doctrine is stronger than personal opinion. The Teacher's Doctrine should also be brought into the Suttānuloma. What enters there and accords