English
"Katākataṃ jānitum" means to know what is done and what is not done. "Te" means those two; the meaning is, Sundarīnandā and Sāḷha. "Bhattagga" means at the place of serving food. "Nikūṭeti" means deep, shown by making it like a corner. "Vissaro me bhavissatīti" means my voice will be distorted; the meaning is, there will be a sound of distress. "Patimānentī" means expecting. "Kyāhaṃ" means what am I. "Jarādubbalā" means weak from old age. "Caraṇagilānā" means afflicted with foot disease. 657-8. "Avassutā" means overcome by the defilement of physical contact; wet, soaked Meaning. In its word-division, taking that same lust, "deeply attached" and so on is said. There, "deeply attached" means, like a cloth dyed with a dye, deeply colored by the lust of bodily contact. "Having longing" means endowed with the longing that arises in that man due to that very lust. "Mind bound" means, as if her mind is bound and placed in that man by that lust. This method applies also in the second word-division. "Of a male person" means of a person designated as a male. "Below the armpits" means below the armpits. "Above the knee-caps" means above the knee-caps. In the word-division, however, in the sequence of words, it is said "below the armpits, above the knee-caps." Here, "above the ankles" is also included by "above the knee-caps." The rest should be understood in the manner stated in the Mahāvibhaṅga. "Including the former ones" means including the four pārājikā offenses from the common pārājikā. "Above the knee-caps" is merely the name of this pārājikā, therefore it is not discussed in the word-division. 659. Having thus divided the stated training rule word by word, now, to show the types of offenses by categories such as "aroused," it begins with "aroused on both sides." There, "aroused on both sides" means "leaking on both sides"; the meaning is, when there is an aroused state due to lust for bodily contact in both the bhikkhunī and the man. "Touches body with body" means, if the bhikkhunī touches any part of the man's body with her designated body, or if the man touches the bhikkhunī's designated body with any part of his body, in both cases, it is a pārājika for the bhikkhunī. "Body with body-bound (object)" means, with her own designated body, a body-bound object of the man, in the manner stated. "Touches" here means, whether she herself touches, or she approves of his touching, it is a grave offense. "Body-bound (object) with body" means, with her own designated body-bound object, the man's body. "Touches" here also means, whether she herself touches, or she approves of his touching, it is a grave offense. In the remaining sections too, in this same manner. The decision should not be known. If, however, there is a bhikkhu and a bhikkhunī, and there the bhikkhunī touches, the bhikkhu, remaining motionless, assents with his mind, the bhikkhu is not to be charged with an offense. If the bhikkhu touches, the bhikkhunī, remaining motionless, assents with her mind, even without moving a limb of her body, in the area of pārājika, by pārājika, in the area of thullaccaya, by thullaccaya, in the area of dukkaṭa, by dukkaṭa, she is to be charged. Why? Because it is said, "She assents to bodily contact." This is the decision in the commentaries. However, when this is the case, the arising of action is not seen, therefore, it should be understood that it was stated by way of prevalence. 660. "Ubbhakkhaka" means above the armpits. "Adhojāṇumaṇḍala" means below the kneecaps. And here, "below the navel" is also included by "below the kneecaps." 662. Here, although "Ekatoavassuta" is stated without distinction as "from one side," nevertheless, it should be understood that this distinction of offense is stated when it is the bhikkhunī who is aroused. Here is the decision from the beginning: If the bhikkhunī is aroused by desire for bodily contact, and the man is likewise, in a body part below the armpits and above the kneecaps, if there is assent to bodily contact, for the bhikkhunī it is pārājika. If the bhikkhunī has desire for bodily contact, and the man has desire for sexual intercourse, or household affection, or a pure mind, it is only thullaccaya. If the bhikkhunī has desire for sexual intercourse, and the man has desire for bodily contact, or desire for sexual intercourse, or household affection, or a pure mind, it is dukkaṭa. If the bhikkhunī has household affection, and the man has any of the four mentioned, it is only dukkaṭa. If the bhikkhunī has a pure mind, and the man has any of the four mentioned, there is no offense. If, however, there is a bhikkhu and a bhikkhunī, and both have desire for bodily contact, for the bhikkhu it is saṅghādisesa, for the bhikkhunī it is pārājika. If the bhikkhunī has desire for bodily contact, and the bhikkhu has desire for sexual intercourse or household affection, for the bhikkhunī it is thullaccaya, for the bhikk his bad deed. If both have sexual desire or household affection, both have a bad deed. Where one has a pure mind, there one is not guilty. If both have a pure mind, both are not guilty. 663. In the cases of "not guilty if unintentional," and so on: if she touches him without intention, or is distracted, or does not know "this is a man or a woman," or, though touched by him, does not approve of that touch, even if there is touching, she is not guilty. The rest is clear everywhere. The origin of the first pārājika: action, release by perception, with thought, worldly offense, bodily action, unwholesome thought, twofold feeling. First Pārājika. 2. Explanation of the Second Pārājika Rule 664. In the second pārājika: "kacci no sā" means "kacci nu sā" (is it not so?). "Avaṇṇa" means dispraise. "Akitti" means blame. "Ayasa" means loss of retinue; or censure behind one's back. 665. "Vajjapaṭicchādikā" (concealer of an offense) this is merely a name for this pārājika, therefore it is not discussed in the word-division. The rest here is clear. 666. "Sā vā āroceti" (or she declares it) means the one who has incurred a pārājika herself declares it. "Aññataraṃ aṭṭhannaṃ pārājikānaṃ" (one of the eight pārājikas) means one of the four common to bhikkhus and the four uncommon ones. This pārājika was laid down later, therefore "of the eight" is stated in the Vibhaṅga. But it should be understood that it is placed in this section because it is paired with the former one. "Dhuraṃ nikkhittamatta" (the mere laying down of the burden) means at the mere laying down of the burden. The detailed explanation here should be understood in the same way as stated in the rule concerning the dutthuḷla (gross offense) in the Sappāṇakavagga. There it is a pācittiya, here it is a pārājika; this is the only difference. The rest is similar. "Vajjapaṭicchādikā" (concealer of an offense) this is merely a name for this pārājika, therefore it is not discussed in the word-division. The rest here is clear. The origin of the laying down of the burden: arises from body, speech, and mind, non-action, release by perception, with thought, worldly offense, bodily action, verbal action, unwholesome thought, painful feeling. rejoices. The Second Pārājika. 3. Explanation of the Third Pārājika Training Rule 669. In the third – by Dhamma means by a true matter. By Vinaya means by charging and admonishing. Its word division is stated only to show this meaning: "by which Dhamma, by which Vinaya, one is rightly expelled or not rightly expelled." By the Teacher's Dispensation means by the completeness of the motion and the completeness of the announcement. In its word division, only the synonyms "by the Dispensation of the Conqueror, by the Dispensation of the Buddha" are stated. In "the Sangha or the group," etc., it means that one does not accept, does not follow, does not generate respect for that Sangha by which the act was performed, or for the group consisting of many individuals therein, or for a single individual, or for that act. Bhikkhus who are called "companions" are those who have a common dwelling. It is said that he does not have this with them. Here, "one act, one purpose, equal training" is indeed the common dwelling; those who have a common dwelling are "samānasaṃvāsakā." Bhikkhus of this kind are called "companions" because of their common going in that dwelling with the bhikkhu. Now, the dwelling by which they are called "samānasaṃvāsakā" is not had by that expelled one with them. And those with whom he does not have that dwelling, by them he is not made a companion. Therefore, it is said, "Bhikkhus who are called 'companions' are those who have a common dwelling; he does not have this with them, therefore he is called 'one who has not made companions'." The rest is clear in meaning, being in the manner stated in the training rules on schism, etc. Origin of the admonition – it arises from body, speech, and mind; it is non-action, release by perception, with mind, a worldly fault, a bodily action, a verbal action, unwholesome mind, painful feeling. The Third Pārājika. 4. Explanation of the Fourth Pārājika Training Rule 675. In the fourth – "defiled" means defiled by the defilement of bodily contact, due to worldly pleasure, friendship, and intimacy. The same method applies to the second word. In "the grasping of a man's hand," etc., it means that which is done by a man's hand. a seizing is done, that is called a hand-seizing of a man. The same method applies to seizing the corner of a robe. And here, in "hand-seizing," it should be understood that hand-seizing and any other seizing in the field of an offense entailing expulsion are combined and called hand-seizing. Therefore, in its word analysis, it is said: "If one assents to a hand-seizing: 'Hand' means from the elbow up to the tips of the nails. If one assents to a seizing of the upper part of the body or the lower part of the body, for the purpose of engaging in that unholy practice, there is an offense of grave transgression."