English
They say that when the scum of that same surā, to which yeast has been added, is taken, it is called meraya. Even if one drinks with the tip of a kusa grass, this means that even if one drinks surā or meraya, from the very seed, with the tip of a kusa grass, it is a pācittiya offense. However, if one drinks a lot with one effort, there is one offense. If one drinks intermittently, there are offenses according to the number of efforts. 329. If it is non-intoxicating but has the color, smell, and taste of intoxicants, it is like salt-sour gruel or thread. In soup preparations, they cook soup by adding a little intoxicant to make it savory; in that, there is no offense. The same method applies to meat preparations. However, they cook oil with intoxicants for medicinal purposes for wind ailments; in that, there is no offense if the intoxicant is not excessive. But if it is excessively intoxicating, where the color, smell, and taste of the intoxicant are discernible, in that, there is an offense. Non-intoxicating arittha: if it is an arittha that is not an intoxicant, there is no offense. They say that arittha is made from the juice of amalaka and the like, and it has the color, smell, and taste of an intoxicant, but it is not an intoxicant; this is said with reference to that. But if it is mixed with ingredients, it is an intoxicant; it is not permissible from the very seed. The rest here is clear. Arising from sheep's wool – (this is) an action, not a perception-release, non-mental, blameworthy by the world, a bodily action with unwholesome consciousness, of three feelings. Here, non-mentality should be understood as due to not knowing the object, and blameworthiness by the world as due to being drunk with unwholesomeness. The first training rule on drinking intoxicants. 2. Description of the training rule on finger-poking 330. In the second – finger "By finger-poking" means rubbing with fingers under the armpit and so on. "Exhausted" means being weary from excessive laughter. "Unable to breathe" means having the movement of in-breaths and out-breaths interrupted. Here, regarding "a non-ordained person with the body," even a bhikkhuni is considered in the position of a non-ordained person. For one who touches her with the intention of playing, there is a dukkaṭa. The rest here is indeed clear. The origin of the first pārājika: Action, Release by perception, With intention, Blameworthy by the world, Bodily action, Unwholesome mind, With two feelings. The second training rule is about finger-poking. 3. Explanation of the Training Rule on Laughing-Habit 335. In the third (rule), "by one who does not know what is done" means they do not know what has been done or laid down by the Blessed One. 336. "Laughing-habit in water" is called water-play. "Above the ankles" means to the measure of the upper part of the ankles. "With the intention of laughing" means with the intention of playing. In "he dives" and so on, for one descending to dive, at each step, there is a dukkaṭa. In diving and emerging, at each action, there is a pācittiya. Having dived and going while still in the water, at each hand-movement and foot-movement, everywhere, there is a pācittiya. "He floats" means he swims. For one swimming with hands, at each hand-movement, there is a pācittiya. The same rule applies to feet. With whatever limb he swims, at each action of that (limb), there is a pācittiya. If he falls into the water from the bank or from a tree, it is indeed a pācittiya. "He plays with a boat" means propelling the boat with oars or pushing it onto the bank; if he plays with a boat, there is a dukkaṭa. Also in "with the hand" and so on, at each action, there is a dukkaṭa. Some say that when a clod of earth is thrown into the water with the hand, there is a dukkaṭa at the times of its falling and rising. That should not be accepted. For there, due to being a single action, there is only one dukkaṭa. Moreover, excluding the emerging etc. mentioned in "above the ankles," by any other means, having entered the water or not having entered, taking even a drop of water standing anywhere, for one who plays by throwing, it is indeed a dukkaṭa. this is proper, this is the decision here. The rest here is obvious. Origin of the first Pārājika – action, release by perception, with intention, blameworthy by the world, bodily action, unwholesome thought, with three feelings. The training rule concerning jesting, the third. 4. Explanation of the training rule concerning disrespect 342. In the fourth – "by talk it would perish" means how this Dhamma, this tradition, this lineage would perish. "or not desirous of learning that" means that by which it is declared, that which is declared he is not desirous of learning. "by that which is not declared" means that which has come in the Sutta or in the Abhidhamma. 344. "Thus is the tradition of our teachers" – here, a blameworthy tradition of teachers should not be taken; only a tradition of teachers that has come down through the lineage should be taken. But in the Kurundi, it is said, "In matters blameworthy by the world, the tradition of teachers is not proper; but in matters blameworthy by enactment, it is proper." In the Mahāpaccari, it is said, "Only the tradition of teachers who have learned the Sutta and what is in conformity with the Sutta is authoritative; the talk of those who do not know is not authoritative." All that goes to the agreement of what has come down through the lineage. The rest is obvious. Of three origins – it arises from body and mind, from speech and mind, and from body, speech, and mind, action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome thought, with painful feeling. The training rule concerning disrespect, the fourth. 5. Explanation of the training rule concerning frightening 345. In the fifth – "offering of forms" and so on should be understood in the same way as stated in the case of human form. The rest is obvious. The origins and so on are similar to those of the disrespect rule. The training rule concerning frightening, the fifth. 6. Explanation of the training rule concerning fire 350. In the sixth – "Bhagga" is the name of a country. "Saṃsumāragira" is of a city. "Bhesakaḷāvana" is of the forest dependent on it. But because it was given for the comfortable dwelling of deer, it is called a deer park. "Having gathered" means having kindled. "He caused to fall" means he pursued. 352. "Even in a lamp" means even in lighting a lamp. "Even in a fire" means in making fire for cooking bowls, steaming, and other such tasks. "Such a condition" means a lamp and so on... is dependent. 354-5. In "He himself kindles," from the arranging of the fire-sticks with the desire to kindle a flame, until the flame arises, for all efforts there is a dukkata. "He picks up a fallen ember" means he picks up a burning ember that has fallen, and puts it back in its place. Thus, for one who picks up and puts back an unextinguished ember, there is a dukkata. For one who rekindles an extinguished ember, there is a pacittiya. 356. "Such-like requisites" means that apart from lamps and the like, for one who kindles with any other such-like requisite, there is no offense. "In dangers" means when there is trouble from fierce wild animals or humans; in such a case, for one who kindles, there is no offense. The rest is clear. Its six origins: action, not release by perception, non-mental, offense by regulation, bodily action, verbal action, three thoughts, three feelings. The Training Rule on Fire is the sixth. 7. Commentary on the Bathing Training Rule 364. In the seventh, "with powder or clay," from the time of preparing the powder or clay, for all efforts there is a dukkata. 366. In "He bathes while crossing over," it is permissible to bathe even in pits made by digging up sand in a dry river. "In dangers" means when pursued by bees and the like, it is permissible to dive into water. The rest here is clear. Its origin from sheep's wool: action, not release by perception, non-mental, offense by regulation, bodily action, three thoughts, three feelings. The Training Rule on Bathing is the seventh. 8. Commentary on the Discoloring Training Rule 368-9. In the eighth, "But when a bhikkhu obtains a new robe," here alabhi means gain; gain is indeed gain. What is gained? A robe. What kind? New. Thus, where it should have been said "navacīvaralābhena" (with the gain of a new robe), it is said "navacīvaralābhena" without the elision of the nasal; the meaning is "with a newly obtained robe." The word pana is an particle in the two words in the middle. "Bhikkhunā" is an indication of the one who received it. In the word analysis, disregarding the consonants, to show what was received, "cī It is said, "The best of the six robes," and so on. Here, "robe" should be understood as that which can be worn or draped. Therefore, it is not said, "the last of those to be subjected to determination." "Kamsa-nīla" is the blue of a leatherworker. But in the Mahāpaccariya, it is said, "This 'kamsa-nīla' is the rust of iron or the rust of copper." "Palāsa-nīla" is any blue-colored leaf-juice. "A disfiguring mark should be applied" - this is said with reference to the kappa-bindu (determination mark), not to disfigure the entire robe with blue and so on. And when applying this mark, after dyeing the robe, a mark the size of a peacock's eye or a mangkuḷa's back should be applied on one, two, three, or four corners. In the Mahāpaccariya, it is said, "It is not permissible on the flap or on the knot." But in the Mahāaṭṭhakathā, it is said, "It is permissible." However, marks like the Pāḷi-kappa, kaṇṇika-kappa, and so on, are forbidden everywhere. Therefore, no mark should be made with any other variation, except for one permissible dot. 371.