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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka, Parivāra Commentary, Sixteenth Great Chapter, Description of the Paññatti Chapter. Of the pure Parivāra, The Parivāra in the Teaching; Of the body of Dhamma-aggregates, Immediately after the Khandhakas. Having ascended to the compilation, Its previously arrived method; Now abandoning, I shall make, A description of the not-obvious meaning. 1. There, that which by that Blessed One… (and so on)… has been laid down: this is the summary meaning of the question that begins with such a method as “what has been laid down?” – That Blessed One, who, for the long-standing of the Teaching, with the Dhamma-general, having placed the añjali, raised with the force of reverence and respect for the Good Dhamma, on his head, was entreated, and who, on account of ten advantages, laid down the Vinaya-ordinance; that Blessed One, knowing the time of the laying down of each and every training rule, seeing the ten advantages of the laying down of each and every training rule; and moreover, knowing by means of previous existences and so forth, seeing with the divine eye, knowing by the three knowledges or by the six supernormal powers, seeing with the unobstructed all-seeing eye everywhere, knowing with the wisdom capable of knowing all phenomena, and seeing with the exceedingly pure physical eye even forms beyond the range of sight of all beings, such as those behind walls; knowing with the wisdom of penetration, which is the basis for concentration, accomplishing one’s own welfare; seeing with the wisdom of teaching, which is the basis for compassion, accomplishing the welfare of others; the Arahant, the Perfectly Self-Enlightened One, (was asked): “Where was the first pārājika laid down? Concerning whom was it laid down? On what ground was it laid down? Is there a laying down there?… (and so on)… By whom was it brought?” 2. In the answer to the question, however, “That which by that Blessed One, knowing, seeing, the Arahant, the Perfectly Self-Enlightened One, the first pārājika” – this is merely the repetition of the initial word that occurred in the question. But again, by such a method as “Where was it laid down? It was laid down in Vesālī. Concerning whom? Concerning Sudinna Kalandaputta,” (the answer is given). Indeed, each term, when asked, was answered. One enactment is: "Whatever monk should engage in sexual intercourse, he is defeated, not in communion." This is one enactment. Two supplementary enactments are: "even with an animal," and "without having renounced the training," spoken in connection with the incidents of the monkey and the Vajji son. These are two supplementary enactments. Thus far, of the question: "Is there there an enactment, a supplementary enactment, an unarisen enactment?", two parts have been answered. But to answer the third, it is said: "An unarisen enactment is not there in that." For this unarisen enactment is enacted for a fault that has not arisen; it has arisen only for bhikkhunis, by way of the eight weighty rules; it is not elsewhere. Therefore it is said: "An unarisen enactment is not there in that." An enactment everywhere means an enactment both in the Middle Country and in the border regions, an enactment everywhere. By the group of five Vinaya-holders, these four training rules— ordination, wearing sandals with heels, permanent bathing, and leather mat— are indeed enacted only in the Middle Country. Only there is there an offense by these, not in the border regions. All the rest are called enactments everywhere. A common enactment means a common enactment both for monks and for nuns. For a training rule enacted for monks alone, or for nuns alone, is called an uncommon enactment. But this, in the incident that arose concerning a monk, is also enacted for nuns: "Whatever nun, by choice, should engage in sexual intercourse, even with an animal, she is defeated, not in communion." For them, only the narrative of the training is not there, but the training rule is there. Therefore it is said: "a common enactment." Also in the case of a two-sided enactment, the same method applies. For here, only the wording is different. Because it is common to monks and nuns, it is a common enactment. Because it is enacted for both, it is a two-sided enactment. But in meaning there is no difference. "Nidānogadha" means: because all offenses are included here in "whoever has an offense, he should reveal it," it is "nidānogadha"; the meaning is it is included in the origin. By the second recitation, it means: even though "nidānogadha" is included in the origin, by the second recitation itself, with "these four pārājika rules" and so on, it comes to recitation. Of the four failures, it means: of moral failure and so on. Indeed, the first two groups of offenses are called moral failure; the remaining five are called conduct failure. Wrong view and extreme view are called view failure; the six training rules laid down for livelihood are called livelihood failure. Thus, of these four failures, this pārājika is called moral failure. By one origin, it means: by one origin with two factors. Indeed, here mind is a factor, but by body one incurs the offense. Therefore it is said: "It originates from body and from mind." It is settled by two methods of settlement, it means: being asked face-to-face, "You have incurred an offense?" he admits, "Yes, I have incurred an offense." Immediately, quarrels, disputes, contentions are settled. And it is possible, having removed that person, to perform the Uposatha or the Pavāraṇā. Thus, by settlement in the presence and by settlement by admission, it is settled by two methods of settlement. And because of that, no trouble arises. But what is said in the section on promulgation above: "By which method of settlement is it not settled?" it is said with reference to this meaning: that having brought down that method of settlement, it is not possible to make it a non-offense. "Promulgated Vinaya" means: the stated matrix, by the method of "whatever monk" and so on, is the promulgated Vinaya; this is the meaning. "Vibhatti" means: it is called the analysis of words; indeed, "Vibhatti" is a name for the Vibhaṅga itself. "Non-restraint" means: transgression. "Restraint" means: non-transgression. "For whom it applies" means: for whom the Vinaya Piṭaka and all the commentaries are well-mastered; this is the meaning. "They uphold" means: they uphold this first pārājika from the Pāli text and from the meaning; for it is not possible to... by one who does not know the entire Vinaya Piṭaka. How is its meaning to be known? By whom was it brought? This first Pārājika, in terms of Pāli and in terms of meaning, by whom was it brought down to the present day? It was brought down by tradition. It was brought down by successive generations. 3. Now, to show the tradition by which it was brought down, the ancient great elders composed verses beginning with “Upāli, the servant,” and so on. What needs to be said there has already been said in the Nidāna-vaṇṇanā. In this way, the determination should be understood in the questions and answers of the second Pārājika and so on. The explanation of the Paññatti-vāra in the Mahāvibhaṅga is concluded. Explanation of the Katāpatti-vāra and so on 157. Hereafter, the Katāpatti-vāra, whose divisions begin with “How many offenses does one incur by engaging in sexual intercourse?”; the Vipatti-vāra, whose divisions begin with “How many of the four failures do the offenses of one engaging in sexual intercourse fall into?”; the Saṅgaha-vāra, whose divisions begin with “By how many of the seven groups of offenses are the offenses of one engaging in sexual intercourse included?”; the Samuṭṭhāna-vāra, whose divisions begin with “From how many of the six origins of offenses do the offenses of one engaging in sexual intercourse arise?”; the Adhikaraṇa-vāra, whose divisions begin with “Which of the four legal questions is the offense of one engaging in sexual intercourse?”; the Samatha-vāra, whose divisions begin with “By how many of the seven methods of settlement are the offenses of one engaging in sexual intercourse settled?”; and the subsequent Samuccaya-vāra— these seven sections are clear in meaning. 188. Thereafter, another Paññatti-vāra is stated based on condition, beginning with “Where was the Pārājika concerning engaging in sexual intercourse promulgated?”; and based on that, seven other sections like the Katāpatti-vāra and so on, similar to the former ones, are also stated. These too are clear in meaning. Thus, these eight, and the former eight, make sixteen sections in the Mahāvibhaṅga. was shown. From that, in the same manner, in the Bhikkhunīvibhaṅga too, sixteen sections have come. Thus, these thirty-two sections in both Vibhaṅgas are to be understood according to the Pāli method itself. There is nothing here that was not previously decided. In the Mahāvibhaṅga and in the Bhikkhunīvibhaṅga, The description of the sixteen great sections is finished. Description of the Origin Headings 257. Then, regarding the subsequent discussion on origin, "it is not self" is the decision, thus "it is not self" is decided. Of similar phenomena: of conditioned phenomena that are similar in terms of impermanence, etc. Not even a name is known: not even a name is discerned. Elimination of suffering: the destruction of suffering. And the Khandhakas and the Mātikā: this is the meaning of "Khandhakas and Mātikā." Or this is the reading. The origin is made fixed: the origin is made fixed, made definite; meaning, a definite origin. By this, the inclusion of the three training rules of "telling what is true," "raising a thief," and "not-allowed" is to be understood. For these three training rules have definite origins, origins that are not mixed with others. And other mixtures and sources: and other mixtures and sources.