English
He made a strange sound, having abandoned the perception of a monk due to fear, he made a monstrous great sound. "You are indeed" means "you indeed are"; it is said by dropping the 'a'. You indeed, Nāgas, being incapable of the jhānas, vipassanā, paths, and fruits, in this Dhamma and Discipline, you are of a nature that cannot grow, you are not of a nature that can grow. This is the brief meaning here. "With one of its own kind" means with a Nāga female only. But when it has intercourse with another species, such as a human female, then it becomes like a son of a deity. And here, in the occurrence, by way of showing its frequent manifestation of its true nature, "two causes" is said. But for a Nāga, at five times there is a manifestation of its true nature – at the time of rebirth-linking, at the time of shedding its skin, at the time of sexual intercourse with its own kind, at the time of leaving a deep sleep, and at the time of death. "An animal, bhikkhus" – here, whether it be a Nāga, or one of the Supaṇṇa youths and so on, even including Sakka, the king of devas, whoever is of a non-human species, all of them in this context are to be understood as "animal." Such a one should neither be given higher ordination, nor be given renunciation, and if already ordained, should be expelled. The story of the animal is concluded. The story of the matricide and so on 112. In the stories of the matricide and so on – "should make an expulsion" means "should make a going out, a removal, an expulsion." "A matricide, bhikkhus" – here, by whom a human female, the birth-mother, being oneself of human species, was intentionally deprived of life, this one is a matricide by the matricide karma of immediate result; for him, renunciation and higher ordination are forbidden. But by whom a human female who is not the birth-mother but an adoptive mother, or a grandmother, or a stepmother, or even a birth-mother who is not a human female, was killed, for him, renunciation is not forbidden, nor is it an immediate-result karma. By whom, being oneself an animal, a human female mother... killed, he is not of immediate consequence. But because he is an animal, his ordination is forbidden. The rest is clear. The same applies to a parricide. Even if he is a courtesan's son, and does not know, "this is my father," if the one by whose origin he was born is killed by him, he is indeed counted as a parricide, and incurs an immediate consequence. 114. An Arahant-killer should be understood as a human Arahant-killer. For in the human realm, even an unordained Arahant child, male or female, if intentionally deprived of life, one is indeed an Arahant-killer. He incurs an immediate consequence, and his ordination is forbidden. However, having killed a non-human Arahant, or any other noble person of human birth, one is not of immediate consequence. His ordination is not forbidden, but the kamma is powerful. An animal, having killed a human Arahant, is not of immediate consequence. But the kamma is heavy; this is the determination here. "They are led to slaughter" means they are led for slaughter, the meaning is "they are led to be killed." As for what is said in Pāli, "sacā ca mayaṃ," its meaning is "sace mayaṃ" (if we). For where "sace" should be said, here the particle "sacā ca" is stated. Or the reading is "sace ca." There, "sace" is a particle of possibility; "ca" is merely for filling out the word. "Sacajja mayaṃ" is also a reading. Its meaning is "sace ajja mayaṃ" (if today we). 115. Here, regarding "Bhikkhunī-defiler, O monks": whoever defiles a normal bhikkhunī in one of the three paths, this one is called a bhikkhunī-defiler. His ordination and higher ordination are forbidden. But whoever causes the destruction of morality through bodily contact, his ordination and higher ordination are not forbidden. Even one who, by force, having made her wear white clothes, defiles her against her will, is indeed a bhikkhunī-defiler. But one who, by force, having made her wear white clothes, defiles her with her consent, is not a bhikkhunī-defiler. Why? Because in the state of a layperson, consent... she is a bhikkhunī. But one who later corrupts a nun who has once fallen in her precepts, or acts improperly with female probationers and female novices, is not a corrupter of bhikkhunīs; he obtains both renunciation and full ordination. Here, "schism-maker, bhikkhus," means one who, like Devadatta, makes the teaching go against the Dhamma and the Vinaya, and splits the Saṅgha by one of the four acts; this one is called a schism-maker. His renunciation and full ordination are prohibited. Here, "blood-producer, bhikkhus," means one who, like Devadatta, with a malicious mind, with a murderous mind, causes even as much blood as a small fly would drink to be produced in the living body of the Tathāgata; this one is called a blood-producer. His renunciation and full ordination are prohibited. But one who, like Jīvaka, for the sake of curing a disease, cuts open with a knife, and removes putrid flesh and blood, and makes one well, he produces much merit. The story of the matricide and others is finished. The story of the hermaphrodite 116. Here, "hermaphrodite, bhikkhus," means one who has both signs, from the act of producing a female sign and from the act of producing a male sign, thus, a hermaphrodite. "Performs" means he performs sexual transgression with women using the male sign. "Causes to perform" means he causes another to perform with his own female sign, and he is of two kinds: a female hermaphrodite, and a male hermaphrodite. Among these, for a female hermaphrodite, the female sign is manifest, the male sign is concealed. For a male hermaphrodite, the male sign is manifest, the female sign is concealed. For a female hermaphrodite, when acting as a male with women, the female sign is concealed, the male sign is manifest. For a male hermaphrodite, when acting as a female with men, the male sign is concealed, the female sign is manifest. A female hermaphrodite herself conceives, and causes others to conceive. i. But the hermaphrodite himself does not take, he causes another to take, this is the difference between them. But in the Kurundī it is said: “If at conception a male organ appears, a female organ is born; if at conception a female organ appears, a male organ is born.” The method of investigation there is to be known in detail from the Aṭṭhasālinī, the commentary on the Dhammasaṅgaṇī. But for both kinds of hermaphrodites, there is neither renunciation (pabbajjā) nor full ordination (upasampadā); this is to be understood here. The story of the hermaphrodite is finished. The story of those without a preceptor, etc. 117. At that time: at the time when the training rule had not been laid down by the Blessed One. Without a preceptor: having not caused a preceptor to be taken, altogether without a preceptor. Those thus ordained receive no support, neither in Dhamma nor in material things; they decline, they do not grow. “Monks, one without a preceptor — having not caused a preceptor to be taken, one who is without a preceptor — should not be ordained. Whoever ordains (such a one) incurs an offense of wrong-doing.” From the time the training rule was laid down, one who ordains thus incurs an offense; but the act (of ordination) is not invalid. Some say it is invalid, that should not be accepted. In “by the Saṅgha, by a preceptor,” etc., and in the conclusions regarding hermaphrodite preceptors, the same method applies. The story of those without a preceptor, etc., is finished. The story of those without a bowl, etc. 118. Wandering for alms in their hands: they wander for the sake of the alms that are received in their hands. Just like sectarians: just like the sectarians called Ājīvakas; for they eat only the alms placed in their hands, mixed with sauces and curries. An offense of wrong-doing: one who ordains thus incurs an offense, but the act (of ordination) is not invalid. In the stories of those without robes, etc., the same method applies. By one asked for: taken after asking, “Give (it) until we perform the ordination”; meaning, temporary. For with such a bowl or robe It is only when one ordains with a bowl or a robe that an offense occurs, but the ordination is not invalid. Therefore, one should ordain only with a complete bowl and robe. If he does not have them, and his teachers and preceptors wish to give them to him, or other monks, having renounced them without attachment, should give him a bowl and robe fit for determination. However, it is permissible to ordain a candidate for renunciation, who is like a withered leaf, even with a borrowed bowl and robe. It is also permissible to ordain him by taking them with familiarity from a suitable place. If he has come bringing an unbaked bowl and cloths for robes, while the bowl is being baked and the robes are being made, it is permissible to give him unhandled almsfood while he stays in the monastery. It is permissible for him to eat from a plate. Before noon, it is permissible to give him a share of food equal to that of a novice. However, the taking of a dwelling, and ticket-food, designated-food, invitations, and so on, are not permissible. After noon, a share of medicine like oil, honey, treacle, etc., equal to that of a novice, is permissible. If he is sick, it is permissible to give him medicine. And all care for him is like that for a novice. The section on cases of no offense, etc., is finished. The section on cases of severed hands, etc. 119. Among the cases of severed hands, etc. – "Severed hand" means one whose one or two hands are severed at the palm, or at the wrist, or at the elbow, or anywhere. "Severed foot" means one whose one or two feet are severed at the forefoot, or at the ankles, or at the calf, or anywhere. "Severed hands and feet" means one whose two, or three, or all hands and feet are severed in the manner described above