English
"Verbal misconduct" is the transgression of a training rule enacted for the verbal door. "Bodily and verbal misconduct" is the transgression of a training rule enacted for both doors. "By bodily harmfulness" means by not training in the training rule enacted for the bodily door. For whoever does not train in it, he harms it. Therefore, his not training in it is called "bodily harmfulness." The same method applies to the other two terms. "By bodily wrong livelihood" means by acting as a messenger or by medical work such as lancing boils. "By verbal" means by announcing the acceptance of the Teaching and so on. The third term is stated by way of the combination of both. ṃ. "Enough, monks, do not quarrel!" means enough, monks, do not make a quarrel, do not make a dispute, do not make a controversy. "Should not be spoken to" means nothing should be said; for they think that even the speech of one who speaks to such a person should not be heard. "Not in any individual position" means not to be placed in any single senior position, such as taking the lead in sowing seeds. "To one who asks for an opportunity" means to one who asks for an opportunity, saying, "Venerable sir, please grant an opportunity, I wish to speak to you." "Should not grant an opportunity" means an opportunity should not be granted, saying, "What will you do?" "Should not accept what is to be said" means speech should not be accepted, nor should speech be heard; it means one should not go where one intends to go with it. "The Vinaya of a monk endowed with three qualities" means whatever he knows, that is his Vinaya; it means he should not be questioned. "An inquiry should not be given" means an opportunity for a question should not be given to one who asks, "Is this allowable?"; it should be said, "Ask something else." Thus, it means he should neither be questioned nor should his question be heard. "The Vinaya should not be discussed" means Vinaya questions should not be discussed, and discussions about what is allowable and not allowable should not be compared. "Without abandoning this" means without abandoning this doctrine, such as the declaration of the holy life. "Pure holy life" means an Arahant monk. "Falls into a state of being consumed" means falls into the practice of being consumed. However, by the phrase "without abandoning this," it means that having abandoned that declaration of the holy life, having made the Arahant ask for forgiveness, saying, "I spoke falsely, forgive me," and having abandoned the doctrine "there is no fault in sensual pleasures," one should purify one's destination. "Roots of unwholesome things" means unwholesome things and roots, or the roots of unwholesome things are roots of unwholesome things. The same method applies to roots of wholesome things. "Ill-conducted actions" or "deformed actions" are ill-conduct. "Well-conducted actions" or "beautiful actions" are good conduct. "Ill-conduct performed by means of the body" is bodily ill-conduct. This method applies everywhere. The rest, as stated in various places, is indeed clear. The explanation of the three-fold section is finished. The explanation of the four-fold section 324. In the four-fold cases: One incurs by one's own word, one rises by another's word. Having incurred an offense through the door of speech, such as padasodhamma, and gone to the place of the grass-covering settlement, one rises by another's formal declaration. One incurs by another's word, one rises by one's own word. When not abandoning a wrong view, one incurs by another's formal declaration. Confessing in the presence of a person, one rises by one's own word. One incurs by one's own word, one rises by one's own word. An offense through the door of speech, such as padasodhamma, one incurs by one's own word. Even when confessing and rising, one rises by one's own word. One incurs by another's word, one rises by another's word. A Sanghādisesa offense up to the third time, one incurs by another's formal declaration. Even when rising, one rises by another's formal declaration of probation, etc. Then, in the other cases: Through the door of body, one incurs by body. Confessing, one rises by speech. Through the door of speech, one incurs by speech. In the grass-covering, one rises by body. Through the door of body, one incurs by body. In that very grass-covering, one rises by body. Through the door of speech, one incurs by speech. Confessing that very (offense), one rises by speech. When not covering a Sangha's couch with one's own covering, by body contact, an offense to be incurred by counting hairs, and the offense of sleeping together, one incurs while asleep. But having woken up, and knowing that one has incurred it, confessing, one rises while awake. But having incurred while awake, lying in the place of the grass-covering, one incurs while awake, and rises while asleep, it is said. The last two pairs of terms also should be understood according to what has been stated. An offense without intention, one incurs without intention, it is said. Later, confessing, one rises with intention. An offense with intention, one incurs with intention, it is said. Lying in the place of the grass-covering, one rises without intention. The remaining two pairs of terms also should be understood according to what has been stated. Whoever confesses a similar offense, this is a dukkaṭṭa (wrongdoing) due to confession. When incurring an offense, he confesses one of the Pācittiya and so on. And confessing that, he incurs a Dukkata. But incurring that Dukkata, he rises from the Pācittiya and so on. And rising from the Pācittiya and so on, he incurs that (Dukkata). Thus, with reference to a single application by a single person, it should be understood that this tetrad, "incurring an offense, he confesses," is stated. In the tetrad of action: The offense of not relinquishing a wrong view is incurred by an action. Confessing, one rises without an action. Vissaṭṭhi and so on are incurred without an action. One rises by an action like probation. Admonition is incurred by an action. One rises by an action. The rest is incurred without an action, and one rises without an action. In the tetrad of requisites: The first is one's own requisite. The second is for the Sangha. The third belongs to a cetiya (shrine). The fourth is a layperson's requisite. But if it is brought for the purpose of bowls, robes, new construction, or medicine, it is permissible to give it for opening or to keep it inside. In the tetrad of presence: The offense of not relinquishing a wrong view is incurred in the presence of the Sangha. But at the time of rising, since there is no need for the Sangha, one rises in their absence. Vissaṭṭhi and so on are incurred in their absence. One rises in the presence of the Sangha. Admonition is incurred only in the presence of the Sangha. One rises in their presence. The rest, such as intentional false speech, is incurred in their absence. One rises in their absence. The tetrad of not knowing is similar to the tetrad of unintentionality. By the manifestation of gender: When the gender of a monk or nun changes while lying down, the offense of co-habitation arises; it is with reference to this that it is stated. But for both, the unique offense is risen from by the manifestation of gender. In the tetrad of simultaneous acquisition: For whichever monk whose gender changes, he, with the simultaneous acquisition of gender, by virtue of being first arisen and by virtue of being superior, abandons the former male gender, and is established in the latter female gender. The bodily and verbal expressions that occurred by way of male behavior, male appearance, and so on... They subside. Designations like 'monk' or 'man' thus current cease. The forty-six training rules not common to bhikkhunīs, for these there is no offense. In the second set of four, however, for which bhikkhunī the gender changes, she, by later arising or by degeneration, abandons the female gender, which has reached the latter count, and is established in the male gender, which has reached the former count in the manner stated. Declarations contrary to what was said subside. Designations like 'bhikkhunī' or 'woman' thus current also cease. And for the one hundred and thirty training rules not common to bhikkhus, for these there is no offense. The four 'self-raised' are the four great authorities. For these were raised up and established by the Blessed One himself in matters not yet arisen, therefore they are called 'self-raised'. 'Consumption' means consumable provisions. Water, however, being timeless, is permissible even if not received. But things like 'for-life' provisions, if not received, are not permissible to consume. The four great 'distortions' (foods) are permissible at the stated time, being time-specific. 'A virtuous lay follower' means one who observes five or ten precepts. In the 'visitor and so on' set of four, one who enters the monastery wearing sandals and a head covering, and wanders there, commits an offense as a visitor, not as a resident. But one who, being a resident, does not perform the resident's duties, commits an offense as a resident, not as a visitor. For other offenses related to body and speech, both commit an offense. For an uncommon offense, neither the visitor nor the resident commits an offense. In the 'traveler' set of four also, one who, going without fulfilling the traveler's duties, commits an offense as a traveler, not as a resident. But one who, being a resident, does not perform the resident's duties, commits an offense as a resident, not as a traveler. For other offenses, both commit an offense; for an uncommon offense, neither commits an offense. In the 'diversity of object and so on' set of four, for the four pārājikas, there is only diversity of object among themselves, not diversity of offense. For all of them are indeed pārājika offenses. The same method applies