English
How is there specifying concerning the future? When others commit misconduct, etc., in the manner described, the nun says to the officials, " in our monastery they do this and that, give us protection so that they do not do it in the future." And when asked, "By whom was this done?" she tells, "By so-and-so and so-and-so." Thus, there is specific telling referring to the future, that too is not allowable. For when they are punished, in the former manner, the entire responsibility is on the bhikkhunī. The rest is as before. However, if the authorities, proclaiming by drum, "We will inflict this punishment on those who commit such misconduct in the bhikkhunī monastery," and searching for those who do not abide by the command, inflict punishment, the bhikkhunī has neither responsibility nor an offense. And this which is stated for bhikkhunīs, the same rule applies to bhikkhus. For specific telling is not allowable for bhikkhus either. Whatever punishment they inflict due to such telling, all of it is a responsibility. Forcing punishment in the manner stated is a pārājika offense. But if one, even knowing that "they will inflict punishment," tells without specifying, and they search and inflict punishment, there is no fault. Taking axes and adzes from those cutting trees and so forth within the monastery boundary, and striking them with stones, is not allowable. If the blade is broken, it must be replaced. Rushing to seize their belongings, that too should not be done, for the mind is easily changeable, and if a thought of theft arises, it could even lead to uprooting. The rest is clear. Origin of the Kathina: Action, not release by perception, mindless, a fault of designation, bodily action, verbal action, threefold mind, threefold feeling. The first training rule in the seventeen. 2. Description of the Second Saṅghādisesa Training Rule 682. In the second: "Valuable goods" means pearls, gems, lapis lazuli, and other precious goods. 683. "Without consulting" means without asking permission. "Or a group" means a group of wrestlers, a group of soldiers' sons, and so forth. "A guild" means a guild of Dhamma followers. "A corporation" means a corporation of perfumers, a corporation of cloth merchants, and so forth. For wherever kings assign villages and towns to groups and so forth, saying, "You yourselves govern here," there they themselves are the masters. Therefore, Referring to them, this was said. And here, even after asking the king or the assembly, the Bhikkhunī Saṅgha must be asked. Except for those who are fit, or those formerly ordained among sectarians or other bhikkhunīs, except for those who are fit. The rest is clear. Origin of the ordination of a thief: When bhikkhunīs have gone away for some business, if one, without going to the broken boundary, ordains with her own dependent assembly in the place where she is seated, it arises from speech and mind. If one, having gone to a broken boundary or a river, ordains, it arises from body, speech, and mind. In the manner of ordaining without asking: it is an act and a non-act, with perception and release, with intention, an offense by regulation, a bodily action, a verbal action, with three thoughts, with three feelings. The second training rule. 3. Explanation of the Third Saṅghādisesa Training Rule 692. In the third (rule) – when transgressing the boundary, here, by transgressing with one foot, it is a grave offense; as soon as the second (foot) transgresses, it is a Saṅghādisesa. When transgressing the precincts of an un-enclosed village, here, by transgressing a place worthy of enclosure with one foot, it is a grave offense; as soon as the second (foot) transgresses, it is a Saṅghādisesa. Moreover, here, for one departing from her own village, there is no offense due to the reason of another village; but for one who has departed and is going to another village, there is a minor offense at every step; as soon as one foot transgresses the boundary or precincts of the other village, it is a grave offense; as soon as the second (foot) transgresses, it is a Saṅghādisesa. The same rule applies to one who, having departed from there, re-enters her own village. But if it is possible to enter the bhikkhunī monastery ground itself through a broken wall or a gap in the fence, then by entering thus, she has entered what is called permissible ground; therefore, it is allowable. Even if she enters by means of an elephant's back or by psychic power, it is allowable. For here, going on foot is indeed intended. Therefore, it says, "by transgressing with the first foot," and so on. Two villages are connected by a bhikkhunī monastery, in which In a village, there is a nunnery. Having gone for alms there, and having re-entered the nunnery, if there is a path through the middle of the nunnery to another village, it is permissible to go. From that village, one must return by the same path. If one exits through the village gate and comes, the breaking of the offense is to be understood in the same way as before. When a nun, having gone out from her own village for some purpose with other nuns, is about to re-enter, and an elephant is let loose, or there is a commotion, the other nuns hastily enter the village. She must stand outside the village gate until another nun comes. If no one comes, it means the second nun has departed, and it is permissible to enter. Formerly, there was a large village, and in the middle was a nunnery. Later, four people obtained that village, and having made separate boundaries for their fields, they divided and enjoyed it. It is permissible to go from the nunnery to one village. It is not permissible to enter another village from there through a gate or a fence opening. It is permissible to return to the nunnery itself. Why? Because the nunnery is common to the four villages. If the inner robe gets wet, wherever the three circles are covered, when a nun is dressed in this way, during the rainy season, whether she descends into water or not, when she ascends anywhere, even an inch or two of her inner robe gets wet. The rest of the river characteristics will become clear in the story of the river signs. When descending into such a river, whether wet or not, and ascending, if she lifts the first foot and places it on the bank, it is a grave offense (thullaccaya). Upon lifting the second foot, it is a saṅghādisesa. If she goes by a bridge, there is no offense. If she descends on foot and ascends, even if she climbs onto a bridge and ascends, there is no offense. But if she goes by a bridge and ascends, and then goes on foot, it is an offense. The same rule applies to vehicles, boats, and going through the air, and so on. But if she steps from the near bank directly onto the far bank, there is no offense. Having gone for dyeing work, or for the purpose of dragging wood, two or three times... wandering on the banks, it is permissible. If any of them quarrels and goes to the other bank, there is an offense. Two cross together, one quarrels in the middle of the river and turns back and comes to this very bank, there is an offense. But the other stands at the place where she departed, therefore, even if she goes to the far bank, there is no offense. Having descended to bathe or drink, she returns to that very bank, there is no offense. Regarding "with the rising of the sun," if, while reciting, or meditating, or doing some other work, she intends before dawn to go to her companion, and dawn rises without her knowing, there is no offense. But if she stays in a part of the monastery thinking, "I will be here until dawn," or without any intention, and does not come within arm's reach of her companion, at the rising of the sun, it is a Saṅghādisesa offense. For arm's reach is the measure here; exceeding arm's reach, even being in the same room does not protect. Regarding "a village-less forest," the forest is that which is described as "all that is outside the city gate." This is called "village-less" simply by the absence of a village, not by being like a Vindhya forest. If, having entered such a forest, the range of sight is abandoned, even if there is a range of hearing, there is an offense. Therefore, it is said in the commentary: "If, when nuns are entering the Mahābodhi courtyard, one stands outside, there is an offense for her too. The same applies when entering the Lohapāsāda or entering the pariveṇa. When nuns are venerating the Great Cetiya, one goes out through the north gate, there is an offense for her too. When nuns are entering the Thūpārāma, one stands outside, there is an offense for her too." Here, the range of sight is where the companion, standing, sees. But if there is a screen or a wall between, it is considered to have abandoned the range of sight. The range of hearing is where, standing, the sound of "Ayye" (Venerable Lady) is heard, like the sound of being lost on the road, or like the sound of announcing a Dhamma discourse. hears. In the open air, even at a distance, there is the range of sight. If such a range of hearing is abandoned, it does not protect; as soon as it is abandoned, there is an offense of Sanghadisesa. One going on the path lags behind. If she becomes energetic and pursues, thinking "Now I will catch up," there is no offense. If the former ones go by another path, they are considered to have departed, so there is no offense. Of two going, if one, unable to keep up, lags behind, saying "Let her go," and the other also goes, thinking "Let her lag behind," there is an offense for both. But if, among those going, the former also takes another path, and the latter also takes another, and one stands at the place where the other departed, there is no offense for both. 693. "Pakkhasankanta" means having gone over to the side, or having gone over to a place of pilgrimage. The rest is clear.