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It is permissible for one seated in the front vehicle to teach one seated in the back. But it is not permissible for one seated in the back, even if higher, to teach. 641. "To one lying down" means to one lying even on a mat or on the bare ground, it is not permissible for one standing or sitting on a high couch or seat, or on the ground, to teach. But it is permissible for one lying down to teach another lying down, whether higher or at the same level. And it is permissible for one lying down to teach one standing or sitting. It is permissible for one sitting to teach one standing or sitting. It is permissible for one standing to teach only one standing. 642. "With a sling" means to one sitting with an arm sling, a hand sling, or a cloth sling, or any kind of sling, if not ill, it is not permissible to teach. 643. "With a veiled head" means with the head wrapped in cloth or with a turban, etc., so that the hairline is not visible. 644. "With a covered head" means one who is covered, head and all. 645. "By one seated on the ground" means by one seated on the earth. "To one seated on a seat" means to one seated even on a cloth or on spread grass. 647. "Chapakassa" means to a Caṇḍāla. "Chapakī" means a Caṇḍālī. "Nilīno" means being hidden. "Yatra hi nāma" means indeed. "Sabbamidaṃ carimaṃ katanti tattheva paripatīti" means "All this world has become mixed, without boundaries," having said this, a tree fell right there between the two of them. Having fallen, it stood before both of them, and he spoke this verse: "Both do not know the meaning... ...as a pot is broken." There, "both do not know the meaning" means the two people do not know the meaning of the Pāli. i. They do not see the Dhamma, they do not see the text. Who are these two? "He who recites the mantra, and he who learns unrighteously." Thus, he placed both the brahmin and the king in a state of unrighteousness. Then the brahmin spoke the verse beginning "sālīnaṃ". Its meaning is: "I know, sirs, 'this is unrighteousness'; but for a long time, I, with my children, wife, and dependents, have eaten the king's rice." "Sucimaṃsūpasecano" (with pure meat as a side dish) means it is mixed with various kinds of prepared pure meat as a side dish. "Therefore I do not act according to Dhamma" means: because I have eaten the king's rice in this way, and received many other gains, therefore I do not act according to Dhamma, being bound by my stomach, not because I do not know the Dhamma. "Indeed, I know this Dhamma is praised, commended, and extolled by the noble ones." Then the chapaka addressed him with two verses beginning "dhiratthu". Its meaning is: "Whatever gain of wealth and gain of fame you have obtained, shame on that gain of wealth and gain of fame, brahmin." "Why?" "Because this gain obtained by you is called a livelihood that leads to downfall in future states of woe and to unrighteous conduct now." "What is the use of such a livelihood that results in future downfall or unrighteous conduct here?" Therefore it was said: Shame on that gain of wealth, and gain of fame, brahmin; Which is a livelihood by downfall, or by unrighteous conduct. "Wander forth, great brahmin" means: "Great brahmin, quickly flee from this direction." "Even other beings cook" means: "Other beings also cook and eat; not just you and the king." "Let not unrighteousness, practiced by you, break you like a pot" means: "If you do not wander forth from here and practice this unrighteousness, then that unrighteousness, practiced in this way, will break you just as a stone would break a water pot; thus it will break you. Therefore, we say to you:" Wander forth, great brahmin, even other beings cook; Let not unrighteousness, practiced by you, break you like a pot. here.” On a high seat: It is not proper to teach one who is seated on a raised place, even a patch of ground. 648. Not standing to one seated: Even if a great elder, seated on a seat, asks a question of a young monk who has gone to attend on the elder and is standing, it should not be spoken. However, out of respect, it is not possible to say to the elder, “Please stand up and ask.” It is proper to say, “I will speak to the monk standing by.” 649. Not by one walking behind: Here, if one walking in front asks a question of one walking behind, it should not be spoken. It is proper to say, “I will speak to the monk behind.” However, it is proper to recite together a Dhamma that has been learned together. It is proper to speak to one walking abreast. 650. Not on a side path: Here too, if both are walking abreast on two cart tracks, or on single wheel tracks, or on a side path, it is proper. 651. Unintentionally: If, while going to a concealed place, excrement or urine comes out suddenly, it is called “done unintentionally,” and there is no offense. 652. Not on greenery: Here, even the root of a living tree that is visible on the ground and extends, or a branch that touches the ground and extends, all of it is considered greenery. It is proper to sit on a log and drop it in a place without greenery. If it comes out suddenly while looking for a place without greenery, or if one is in a sick condition, it is proper. Done on a place without greenery: If, not finding a place without greenery, one places a bundle of grass or a bundle of straw and does it, and afterwards greenery covers it, it is still proper. Here, snot is also included with saliva, as stated in the Mahāpaccariya. 653. Not in water: This is said with reference to water for use. However, in unused waters like latrine water or ocean water, there is no offense. When it rains, there is a flood of water everywhere. If it comes out suddenly while looking for a place without water, it is proper. It is stated in the Mahāpaccariya: “In such a time, if one cannot find a place without water, it is proper to do it.” The rest of all the training rules... is only for clarity. The Seventh Section. For the purpose of explaining their origin, etc., here is this miscellaneous note: The four connected with loud laughter and loud noise, the one speaking with a mouthful, the five connected with sitting on the ground, sitting on a low seat, going behind, and going on a wrong path— these ten training rules originate from admonition. They arise from body, speech, and mind. They are actions. They are released by perception. They are with intention. They are censured by the world. They are bodily actions and verbal actions. They are unwholesome mental states. They are painful feelings. The training rule concerning asking for curry and rice originates from the intention of theft. It arises from body and mind, and from body, speech, and mind. It is an action. It is released by perception. It is with intention. It is censured by the world. It is a bodily action. It is a verbal action. It is an unwholesome mental state. It is a painful feeling. The eleven training rules named with umbrella in hand, staff in hand, weapon in hand, arms in hand, wearing sandals, wearing shoes, riding in a vehicle, lying down, with knees covered, wrapped up, and veiled— originate from teaching the Dhamma. They arise from speech and mind. They are actions and non-actions. They are released by perception. They are with intention. They are censured by the world. They are verbal actions. They are unwholesome mental states. They are painful feelings. The remaining fifty-three training rules originate from the first pārājika. In all Sekhiya rules, there is no offense due to illness. However, in the three training rules concerning piling up alms-food, covering with curry and sauce, and having a complaining perception, there is no exception for the sick. The explanation of the Sekhiya rules is finished. The Sekhiya section is finished. 8. The Seven Ways of Settling Disputes 655. Regarding the ways of settling disputes – "seven" is the numerical classification of those principles. The four kinds of disputes are settled and appeased, therefore they are ways of settling disputes. Their detailed explanation is stated in the Khandhaka and in the Parivāra. We will explain their meaning there. The rest is clear everywhere. In the Samantapāsādikā, the commentary on the Vinaya. The explanation of the Bhikkhuvibhaṅga is finished. Just as without hindrance this explanation is finished, so too without hindrance may beings attain peace. C Long may the True Dhamma stand, May rain fall in season for the people long, May the ruler satisfy with Dhamma, May the king protect the earth. The Great Analysis is finished. Homage to that Blessed One, the Worthy One, the Perfectly Self-Enlightened One. Explanation of the Bhikkhunīvibhaṅga 1. The Pārājika Section (Explanation of the Bhikkhunīvibhaṅga) That which follows right after The Bhikkhu Vibhaṅga's collection, Is the Bhikkhunī Vibhaṅga's Explanation, in due order. Since it has been reached, Its explanation of new words, To be made first in the Pārājikas, This is that explanation. 1. Explanation of the First Pārājika Training Rule 656. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī... (etc.) Here, "Sāḷha, Migāra's grandson" means Sāḷha is his name; he was the grandson of Migāra's mother, therefore it is said – "Migāra's grandson." "Navakammika" means one who supervises new work. "Paṇḍitā" means endowed with wisdom. "Byattā" means endowed with skill. "Medhāvinī" means endowed with wisdom preceded by mindfulness in grasping the Pāli, and with mindfulness preceded by wisdom in grasping the meaning. "Dakkhā" means clever; the meaning is, one who quickly does what needs to be done without failing. "Analasā" means free from laziness. "Tatrupāyāya" means one who is a means in those various tasks. "Vīmaṃsāya" means for examining the work to be done. "Samannāgatā" means endowed with. "Alaṃ kātuṃ" means capable of doing that particular work. "Alaṃ saṃvidhātuṃ" means capable of arranging thus: "Let this be so and so."