English
to saṅghādisesas and so on. Of a monk. And for a monk and a nun, in mutual bodily contact, for the monk, a Saṅghādisesa; for the nun, a Pārājika. Thus there is a diversity of offenses, but not a diversity of grounds. For the ground for both is indeed bodily contact. Similarly, "for eating garlic, for a nun, a Pācittiya; for a monk, a Dukkaṭa" - by this method and so on here, the explanation should be understood. For the four Pārājikas together with the thirteen Saṅghādisesas, there is both diversity of grounds and diversity of offenses. Similarly for Saṅghādisesas and so on, with the Aniyatas and so on. From the beginning, for monks and nuns who commit the four Pārājikas together, there is neither diversity of grounds nor diversity of offenses. Even when committing them separately, and even when committing other common offenses, the same method applies. In the fourfold division beginning with 'similarity of ground', for a monk and a nun in bodily contact, there is similarity of ground, but no similarity of offense. In the four Pārājikas, there is similarity of offense, but no similarity of ground. The same method applies to Saṅghādisesas and so on. For a monk and a nun in the four Pārājikas, there is both similarity of ground and similarity of offense. The same method applies to all common offenses. In an uncommon offense, there is neither similarity of ground nor similarity of offense. Indeed, the first question in the previous fourfold division is the second here; and what was the second there is the first here. In the third and fourth fourfold divisions, there is no difference. In the fourfold division concerning the preceptor, when the duty to be done by the preceptor for the co-resident is not performed, the preceptor commits an offense, not the co-resident. When the duty to be done for the preceptor is not performed, the co-resident commits an offense, not the preceptor. For the rest, both commit offenses; for what is uncommon, neither commits an offense. The same method applies to the fourfold division concerning the teacher. In the fourfold division concerning taking, one who takes a quarter or more than a quarter with one's own hand commits a grave offense. One who, by command, causes another to take less than a quarter commits a light offense. By this method, the remaining three terms should be understood. In the fourfold division concerning those worthy of salutation, for nuns, first, the meal... From the ninth nun onwards, the preceptor is worthy of salutation, but not of rising for. And without distinction, for a monk who has finished eating, whoever is older. Even one sixty years old, if a probationer, one who has approached him, even one ordained on that very day, is worthy of rising for, but not of salutation. In places not forbidden, an elder is worthy of salutation and of rising for by a junior. But a junior is neither worthy of salutation nor of rising for by an elder. The first clause of the "Four on Worthiness of a Seat" is similar in meaning to the second clause of the previous "Four," and the second clause to the first clause. In the "Four on Time," one who eats after having declared satiety incurs an offense at the proper time, not at the improper time. An offense of eating at an improper time is incurred at the improper time, not at the proper time. The rest is incurred at both the proper time and the improper time. What is not common is incurred neither at the proper time nor at the improper time. In the "Four on What is Received," meat received before noon is allowable at the proper time, not at the improper time. Drinks are allowable at the improper time, but not at the proper time on the next day. What is for seven days and what is for life are allowable at both the proper time and the improper time. The three kinds of food, such as "for a certain time," which have passed their respective times, and unallowable meat, whether taken up or not taken up, are allowable neither at the proper time nor at the improper time. In the "Four on Border Regions," one who establishes a boundary in the sea incurs an offense in the border regions, not in the central regions. One who ordains with a group of five, and the wearing of shoes with ornaments, bathing regularly, and leather coverings, incurs an offense in the central regions, not in the border regions. Even one who says of these four, "These are not allowable here," incurs an offense in the border regions. But one who says, "These are allowable here," incurs an offense in the central regions. The remaining offenses are incurred in both places. What is not common is incurred nowhere. In the second "Four," the four kinds of things, such as ordination by a group of five, are allowable in the border regions. To declare, "This is allowable," is also allowable there, not in the central regions. But to declare, "This is not allowable," is allowable in the central regions, not in the border. In the last ones. The rest, such as "Monks, I allow five kinds of salt," what is permitted is allowable in both cases. But what is prohibited as not allowable, that is not allowable in either case. In the four categories beginning with 'within': one incurs an offense within, not outside, by lying down without permission, and so on. Leaving Sangha-owned beds, etc., in the open air, and departing, one incurs an offense outside, not within. The rest are both within and outside. The exceptional ones are neither within nor outside. In the four categories beginning with 'within the boundary': a newcomer who does not fulfill his duties incurs an offense within the boundary. A traveler incurs an offense outside the boundary. Lying, and so on, incurs an offense both within the boundary and outside the boundary. The exceptional ones are nowhere. In the four categories concerning the village: a Sekhiya rule related to going into houses is incurred in the village, not in the wilderness. A bhikkhunī who causes the dawn to rise incurs an offense in the wilderness, not in the village. Lying, and so on, incurs an offense both in the village and in the wilderness. The exceptional ones are nowhere. The four preliminary duties: "Sweeping, a lamp, water, and a seat" – these four kinds are called preliminary actions, it is said. But "Declaration of desire, declaration of season, counting of monks, and exhortation" – these are to be known as "the four preliminary duties." The four suitable conditions: The Uposatha, as many monks as are qualified for the act have arrived, there are no similar offenses, and there are no objectionable persons present – this is called suitable. The four offenses of non-other-Pācittiya: "Having this as the cause, a non-other-Pācittiya" – thus are stated: the rule concerning lying down without permission, the rule "Come, friend, to the village or town," intentionally causing remorse, and standing listening – these are the four. The four permissions for monks: "If a monk should stay apart from his three robes even for one night, except by permission of the monks; if he should have another new rug made, except by permission of the monks; if he should stay apart from them for more than that, except by permission of the monks; if he should reveal a serious offense to an unordained person, except by permission of the monks..." The designations, thus, are released by thirteen designations. In the fourfold division concerning the sick, a sick person, out of greed, requesting another medicine that should be done by another, incurs (an offense). A non-sick person, requesting medicine that should not be done, incurs (an offense). Both incur (offenses) like false speech. Both do not incur (offenses) that are not common. The rest is clear everywhere. The explanation of the fourfold division is finished. Explanation of the fivefold division 325. Among the fives, five persons are fixed. This is indeed the taking of those who commit immediate (offenses). The five cutting-off offenses should be known as: sitting on a bed or chair exceeding the measure, covering for itch, rain-cloths, and the Sugata's robe. By these five modes: shamelessness, ignorance, being prone to remorse, perceiving what is improper as proper, and perceiving what is proper as improper. The five offenses dependent on false speech are: Pārājika, Thullaccaya, Dukkaṭa, Saṅghādisesa, Pācittiya. "Going without invitation" means the absence of going after asking, as in "without asking a resident monk, one goes for alms before or after noon in families." "Not designating" means not doing so, whereas designating the time mentioned in "group eating, except at the proper time" and then eating is called designating. "Not making a choice" means not doing the choice mentioned in successive eating. These five are indeed forbidden for one who lives on alms-food by the ascetic practice itself. "Suspected and doubted" means he is suspected and doubted by those who see and those who hear. Even one whose nature is unshakable, even being one whose defilements are destroyed, therefore unsuitable resorts should be avoided. For indeed, being seen in these, one is not freed from disrepute or blame. "From a charnel ground" means that which has fallen in a charnel ground. "From a shop" means that which has fallen at a shop door. "Stūpa-robe" means that which is offered as a sacrifice after encircling an anthill. "Consecration-robe" means a discarded robe at a bathing place or at a king's consecration place. "Carried and brought back" means that which was taken to a charnel ground and then brought back. The five great thieves of superhuman states. spoken in the good Dhamma. Five offenses arise from the body. With the first origin of offenses, one commits five offenses, as stated in the intermediate section, "A monk, perceiving it as allowable, builds a hut by request." Five offenses arise from both body and speech.