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no otherwise," relying on these four classifications, the offenses that are committed in the manner of "they perish, they are destroyed," and so on, since they are settled by the settlements of the aforementioned kind, therefore, it should be understood that those classifications are also stated to show the settlement of offenses originating from them. An act by one: the case of an act is settled by one settlement. Description of the Pārājika and other offenses 339. Having thus answered all questions in the order of the inquiries, now, to show the individual description of the groups of offenses included in "there are seven groups of offenses," it says, "Pārājika," and so on. Therein, the meaning of "Pārājika" in the verse is this: That which is called the offense of Pārājika, among the Pārājikas of personal offenses and training rules, the person committing it is defeated, has met defeat, has fallen from the True Dhamma, is cast out, is ruined, is rendered null. When that person is not expelled, there is no communal living, no Uposatha, no Pavāraṇā, and so on. Therefore, it is called thus. For that reason, it is called the offense of Pārājika. This is the brief meaning here: Because one is defeated by it, therefore it is called Pārājika. In the second verse, to show only the meaning without adhering to the wording, it is said, "The Saṅgha alone gives probation," and so on. The meaning here is this: For one who wishes to emerge after committing this offense, for the giving of probation at the beginning of that emergence from the offense, for the giving of Mānatta in the middle of the remaining period from the start, or for the giving of Mānatta together with the pulling back to the root, and for the rehabilitation at the end, the Saṅgha must be desired, for not even one act here can be done without the Saṅgha. Thus, the Saṅgha, the beginning. and if it is to be desired, it is a Saṅghādisesa. In the third verse, "undetermined, not determined" means that since it is not determined, this class of offenses is undetermined. Why is it undetermined? "A place of uncertainty," meaning that this rule is made with uncertainty. How with uncertainty? "One of three situations," for it is said there that it is to be done by one of three things. Therefore, it is called "undetermined," that class of offenses is called undetermined. And just as "one of three situations," so too, where "one of two things" is said, that too is undetermined. In the fourth verse, "there is no transgression equal to it," among the transgressions that lead to confession, there is no gross transgression equal to it, that is why it is called this. Because of the grossness of the transgression, it is called a "gross offense." In the fifth verse, "having given up, one confesses it," meaning that because it is to be confessed after giving up, it is called "Nissaggiya." In the sixth verse, "it causes wholesome states to fall," for one who intentionally commits it, it causes the wholesome mind, which is called a wholesome state, to fall. Therefore, "it causes the mind to fall," is Pācittiya. And the mind that it causes to fall, since it offends the noble path and is a cause of mental confusion, therefore it is also said, "it offends the noble path, a cause of mental confusion." In the Pāṭidesanīya verses, "O friend, you have committed a blameworthy deed," to show the reason for the blameworthy nature mentioned, it is said, "a monk, being unknown," and so on. But because that offense is to be confessed, it is called Pāṭidesanīya. In the Dukkaṭa verse, "offended, deviated, and stumbled" all these are synonyms for the Dukkaṭa mentioned in "and what is a Dukkaṭa." For what is badly done or wrongly done, that is Dukkaṭa. And this, as taught by the Teacher, is "offended" because it was not done so, "deviated" because it occurred by missing the wholesome, "stumbled" because it did not attain the noble practice and path. What is ma A person does it, and this is its illustrative example. Its meaning is: Just as in the world, what a person does, whether openly or secretly, is declared to be a wrong deed; similarly, this too, being a base state condemned by the Buddha, is evil, therefore it should be known as a wrong deed. Regarding the verse on ill-spoken words: "Ill-spoken" means "badly spoken," "badly uttered," "badly expressed speech." What is badly uttered, that is ill-spoken—this is the meaning. And what more? "And that word which is defiled," meaning, because that word is defiled. Likewise, "and what the wise condemn," meaning, because the wise condemn it. "Therefore it is called this"— therefore, by reason of its defiled nature and by the wise condemning it, it is called this; meaning, it is called "ill-spoken." Regarding the Sekhiya verse: By the method beginning with "And this is the beginning and the practice," it indicates the belonging to a Sekha (trainee). Therefore, this belongs to a Sekha, so it is Sekhiya—this is the brief meaning here. It should be understood that this was said to explain the meaning not included in the five (sections) beginning with "heavy and light," but included by the request "Come, let us hear your words." In "It rains on the covered," and so on, the same method applies. There, "it rains on the covered" means a house, if not covered with grass, etc., is rained upon. But this house, which is called an offense, is rained upon when covered; for by concealing the root offense, one incurs another new offense. "It does not rain on the uncovered" means a house, if uncovered, well-covered, is not rained upon. But this house, which is called an offense, is not rained upon when uncovered; for by uncovering the root offense, one confesses it, which leads to confession, and by rising from that which leads to rising, one becomes established in purity. By restraining oneself in the future, one does not incur another offense. "Therefore uncover the covered" means for that reason, when confessing, which leads to confession, and rising from that which leads to rising, one should uncover the covered. "Thus it does not rain on it" means thus, when uncovered, it is not rained upon. The course of animals Refuge for beings: For deer being pursued by tigers and so forth in the open, a dense forest of trees, a wilderness, becomes a refuge, a shelter. Reaching it, they are relieved. In the same way, the sky is a refuge for birds. But by way of inevitable arrival, destruction is the refuge of phenomena; for all conditioned phenomena, destruction is their refuge. For they cannot remain without going to destruction. But having remained for a very long time, Nibbāna is the refuge of the Arahant. The meaning is that for the Arahant whose defilements are destroyed, the element of Nibbāna without remainder is certainly the refuge. The explanation of the first verse-summary is finished. Division of Cases Explanation of the divisions of overturning and so forth 340. In the division of cases, these ten overturnings, having overturned the cases, again to show the overturning of the pacifications by the overturning of cases, it is said, "How many pacifications does one overturn when overturning a dispute-case?" and so on. There, one who overturns a dispute-case overturns two pacifications. These two, the 'presence-discipline' and the 'majority-decision', he overturns, he rejects; the meaning is he repudiates. One who overturns a censure-case overturns four. These four pacifications: 'presence-discipline', 'recollection-discipline', 'discipline for the unbewildered', and 'discipline for the worse-doer', he overturns. One who overturns an offense-case overturns three. These three pacifications: 'presence-discipline', 'decision by admission', and 'covering with grass', he overturns. One who overturns a duty-case overturns one. This one pacification: 'presence-discipline', he overturns. 341. But in the answer to the questions like "How many overturnings?", among the twelve overturnings, first, the three overturnings like 'an undone act' are found specifically in the second, the censure-case. The three like 'an unremoved act' are found in the first, the dispute-case. The three like 'an undecided act' are found in the third, the offense-case. The three like 'an unsettled act' are found in the fourth, the duty-case. Moreover, all twelve are indeed found in each case. "Overturns a case that has arisen there" means in which vih "My bowl was taken by this one, my robe was taken," and so on, in this way, for bowls, robes, and the like, a dispute arises. And in that very monastery, the residents gather, saying, "Enough, friends," they convince the disputants, and settle it by a decision free from the Pāli text. This is called a dispute arisen there. By whatever decision it is settled, that too is a mode of settlement. For one who reopens this, there is an offense of expiation. "A dispute arisen there, settled." But if the residents cannot settle that dispute, then another Vinaya expert comes, and asks, "Friends, is the Uposatha or Pavāraṇā suspended in this monastery?" And when they have told him the reason, he decides that dispute by the Sutta, from the Khandhaka and the Parivāra, and settles it. This is called a dispute "arisen there, settled." For one who reopens this, there is an offense of expiation. "On the way." Those disputants, saying, "We do not stand by his decision. He is not skilled in Vinaya. In such-and-such a village, Vinaya-holding elders reside. We will go there and have it decided," as they go, on the way itself, having considered the matter, they convince each other, or other bhikkhus persuade them. This too is settled. Whoever reopens such a dispute settled on the way, for him too, there is an offense of expiation. "Settled on the way." But it is not settled by mutual agreement or by the persuasion of fellow bhikkhus; rather, a Vinaya expert coming along the path, seeing them, asks, "Friends, where are you going?"