English
Here, by the word "mixture," the mixture of origins is to be understood, for, excluding those three training rules, the rest have mixed origins. By the word "source," the source of the training rules, which is the place of promulgation, is to be understood. Are seen in the Sutta above: the definiteness of origin, the mixture, and the source of the training rules— these three are seen in the Sutta itself; meaning, they are discerned. There, in the former method, in "it arises with one origin, from body and from mind," etc., the definiteness of origin and the mixture are seen. The other, which is the source, is— "In Vesālī, in Rājagaha, in Sāvatthī, and in Āḷavī; in Kosambī, and among the Sakyas, and among the Bhaggas, it was promulgated." Thus it is seen above, it is to be understood that it is seen in the Sutta that comes later. "In the two Vibhaṅgas"— this is the meaning of the verse: which training rule is d In the various analyses declared on Uposatha days monks and nuns recite, I will explain their proper origins, listen to me. And the going-between and the admonition: the going-between and the admonition. And an extra robe: an extra robe; the meaning is kathina. Hair and the step-by-step rule: goat hair and the step-by-step rule. And the truth with arrangement: the declaration of truth and arranging to undertake a journey. Theft-declaration and a thief: the company of thieves and the teaching of Dhamma to a healthy person with an umbrella-handle, and the expulsion of a thief. Thirteen without permission: these thirteen origins occur with one not permitted by parents or owners. Similar ones are seen here: here in both analyses, among these thirteen origin-headings, other similar origins are seen in each one. Description of the Origin of the First Pārājika 258. Now, to show them, "sexual intercourse, emission of semen," etc., is said. Therein, sexual intercourse: this is the first pārājika, one origin-heading, the rest are similar to it. Therein, emission of semen: emission of semen and bodily contact. The first indeterminate: the first indeterminate training rule. Previously prepared: the training rule "a monk knowing a previously prepared [meal]" and the training rule concerning almsfood prepared by a nun. In private with a nun: the training rule concerning sitting in private with a nun. In a meal with two in private: the training rule concerning entering and sitting in a family with a meal, and two training rules concerning sitting in private. Finger in water, laughing: the finger-poking and the training rule concerning laughing in water. Striking and raising: the training rule concerning giving a blow and the training rule concerning raising a weapon. And fifty-three training rules: the fifty-three training rules such as wearing the lower robe properly, mentioned at the end of the minor descriptions. Lower-house, afflicted: the training rule for nuns concerning the lower house. and the precept about going between villages in danger, and the precept about taking food and drink from the hand of one who is lustful, being lustful oneself. And "talamaṭṭhañca suddhikā" means the precept about striking the ground, the precept about lacquered wood, the precept about purifying water, and so on. And "vassaṃvuṭṭhā ca ovādanti" means the precept about not going to advise nuns who have completed the Rains for five or six yojanas. And "nānubandhe pavattininti" means the precept which states that a bhikkhunī should not follow up a pavattinī whom she has ordained for two years. "Imesikkhāti" means "these precepts"; a change of gender has been made. "Kāyamānasikā katāti" means made with bodily and mental origination. Description of the Origination of the Second Pārājika 259. "Adinnanti" - this, then, "taking what is not given" or "the second pārājika," is one head of origination; the rest are similar to it. There, "viggahuttarīti" refers to the precepts concerning human figures and superhuman states. "Duṭṭhullā attakāminanti" refers to the precepts concerning coarse speech and self-serving attendance. "Amūlā aññabhāgiyāti" refers to the two precepts concerning false accusations. "Aniyatā dutiyikāti" refers to the second undefined precept. "Acchinde pariṇāmaneti" refers to taking back a robe given by oneself, and diverting a gain of the Saṅgha to oneself. "Musā omasapesuṇāti" refers to false speech, contemptuous speech, and slandering bhikkhus. "Duṭṭhullā pathavīkhaṇeti" refers to reporting a coarse offense, and digging the ground. "Bhūtaṃ aññāya ujjhāpeti" refers to the precepts concerning knowing a living being, speaking of another, and causing annoyance. "Nikkaḍḍhanaṃ siñcanañcāti" refers to expelling from a monastery, and sprinkling grass, etc., with water. "Āmisahetu bhuttāvīti" refers to the precept about "bhikkhunīs advising for the sake of material gain," and the precept about inviting one who has eaten with food, etc., that is not left over. "Ehi anādari bhiṃsāti" refers to the precept about "Come, friend, to the village," and disrespect, and frightening bhikkhus. "Apanidhe ca jīvitanti" refers to the precept about hiding bowls, etc., and intentionally taking a life. "Jānaṃ sappāṇakaṃ kammanti" refers to the precept about knowing water with living beings. And the reviling for not repeating the act. "Living with the deficient, expelling" means: The rule about one under twenty years, And the rule about living with an expelled one, And the rule about partaking with a ruined novice. "Defiling a fellow Dhamma-farer" means: The rule about speaking to a fellow Dhamma-farer, And the rule that comes about defiling. "Delusion and without foundation" means: The Pācittiya rule about causing delusion, And the rule about slandering with a groundless Saṅghādisesa. "Remorse, having given a righteous robe" means: Causing remorse, And blaming after giving consent for righteous acts, And blaming after giving a robe. "Should divert to a person" means: The rule about diverting a gain of the Saṅgha to a person. "What will he do to you, untimely, taking away" means: The rule that comes about "What will this man do to you, lady?", And the rule about dividing after designating "untimely robe as timely robe", And the rule about taking away a robe after exchanging it with a bhikkhunī. "Misunderstood, by hell" means: The rule about blaming another with a misunderstanding or misapprehension, And the rule about cursing by hell or by holy life. "The assembly, division, weak" refers to the rules spoken of: "Should obstruct the gain of robes for the assembly," And "should hinder the righteous division of robes," And "should let the robe-season pass with a weak expectation of robes." "Kathina, comfort, seeing" refers to the rules spoken of: "Should hinder the righteous Kathina removal," "Should intentionally cause discomfort to a bhikkhunī," Or "having given lodging to a bhikkhunī, being angry and displeased, should expel her." "Abusing, fierce, stingy" refers to the rules spoken of: "Should abuse or revile a bhikkhu," "Being fierce, should revile the assembly," "Should be stingy in a family." "And a pregnant woman, and a nursing woman" refers to the rules spoken of: "Should ordain a pregnant woman," "Should ordain a nursing woman." "Two years of training by the Saṅgha" means: "Two years in six..." In the dwellings, one who is training, not yet trained, should be expelled. One who is training, already trained, but not approved by the Sangha, should be expelled. These are the rules stated. And the three laywomen: a laywoman under twelve years old, a laywoman fully twelve years old, "for two years, one not yet trained in the six doctrines, for two years, one already trained, but not approved by the Sangha." These are the rules stated. The three maidens: "a maiden under twenty years old," and so on, the three mentioned in this manner. Not approved under twelve: "one under twelve years old should be expelled, one fully twelve years old, not approved by the Sangha, should be expelled." These two rules are stated. Enough of the dwelling of sorrow: "enough for you, lady, of being expelled," and "one who is training, a fierce dwelling of sorrow, should be expelled." These two rules are stated. Consent and yearly, and two: "one who is training, by giving consent for probation, should be expelled. One should be expelled yearly. In one year, two should be expelled." These three rules are stated. The three origins are made: made with three origins. Description of the Origin of Conveyance Conveyance, hut, monastery: conveyance, making a hut by begging, and making a large monastery. Washing and receiving: having an unrelated bhikkhuni wash old robes, and receiving robes. Asking for more, and bringing: asking an unrelated householder for robes, and the rule of accepting more than that. By a messenger for both: "robe-money is prepared," the two rules that come with this, and the rule of sending robe-money by a messenger. Of silk, pure two parts, six years, sitting cloth: "a rug mixed with silk," and so on, the five rules. They abandon, and silver: in the Vibhaṅga, "they abandon the recitation," the washing of sheep's wool, and the rule of accepting silver. Both of various kinds: the two rules concerning silver transactions, buying and selling. Under twelve... "Fuel, rain-cloak" refers to the training rule concerning a bowl with less than five fastenings, and the training rule concerning a rain-cloak. "Thread by arrangement" refers to having requested thread and having a robe woven, and having approached a weaver and having a robe arranged. "Door, giving, sewing" refers to the three training rules, (one concerning) up to the door-frame for placing a bolt, and those stated as: "one should give a robe to an unrelated bhikkhunī, one should sew a robe." "Cakes, requisites, light" refers to the training rule concerning accepting an invitation for cakes or sweetmeats,