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and re-admission, it is said in the subsequent enactment, "This is impossible, Ānanda, there is no opportunity for the Tathāgata to abolish a pārājika training rule established for the disciples on account of the Vajjians or the Vajjiputtakas," and so on. But concerning those who, without falling away, remained in their own state, and having developed remorse, reported this matter to the Blessed One, it is said here, "You, bhikkhus, have incurred a pārājika offense." It is said. But some, not knowing this intention, say that "the story of the monkey and the story of the Vajji sons are different, and they appear in the *Vinīta* stories." "Having tied with kusa grass" means having tied with kusa reeds. "With hairs" means with human hairs. "That passion" means the passion of bodily contact. "Having known" means having known by oneself. If it was done out of passion for bodily contact, why is it mentioned here and not in the *Vinīta* stories of the training rule concerning passion for bodily contact? It is said: Although it was done out of passion for bodily contact, it is mentioned here because that monk, having made an effort in the field of a *pārājika* offense, had a remorse concerning a *pārājika* offense, thinking, "Have I incurred a *pārājika*?" Therefore, it is said: "Monk, there is no offense of *pārājika*, there is an offense of *saṅghādisesa*." 68. "Extremely beautiful" means extremely fit to be seen, because it does not satisfy those who look at it even for a day. "By beauty of complexion" – here, *pokkharatā* is called beauty, *vaṇṇassa pokkharatā* is *vaṇṇapokkharatā*; by that *vaṇṇapokkharatā* means by the perfection of complexion. But the ancients say that *pokkhara* means body, and *vaṇṇa* means complexion itself. According to their view, complexion and body are *vaṇṇapokkharāni*, their state is *vaṇṇapokkharatā*; therefore, "by beauty of complexion" means by pure complexion and by perfection of bodily form. Or, *vaṇṇapokkhara* means a body endowed with complexion, where the elision of the latter part of the former word should be understood; its state is *vaṇṇapokkharatā*; by that *vaṇṇapokkharatā* means by being a body endowed with complexion. "He overcame" means he overpowered. How then did she sit without enjoying? It is said: "With the intention of unwholesome dharma... etc. ... like a tree stump." "Does not cling" means does not adhere. "In sensual pleasures" means in sensual pleasures of objects and defilements. This is said: just as a drop of water does not stay on a lotus leaf, and just as a mustard seed does not stay on the tip of a needle, even so, whoever does not cling to the two kinds of sensual pleasures within, sensual pleasure does not stay with him, him I call a brā I call a brahmin. 69.The male form vanishes, the female form arises— by showing the arising and ceasing of the fruit, the arising and ceasing of the cause is also said, it should be understood. For when the male faculty is destroyed, the male form vanishes; when the female faculty arises, the female form appears. Thus, “For whom the female faculty arises, does the male faculty arise? No. Or for whom the male faculty arises, does the female faculty arise? No,” as stated in the Yamaka (Yama. 3. Indriyayamaka.188), since the two faculties cannot exist simultaneously in one continuum, in the moment the female faculty appears, the male faculty does not arise from the seventeenth mind-moment before that. And when the male faculties that arose before that, along with their co-arisen forms, have ceased in succession, the female faculty arises in that continuum. Then, when the karma-born forms that manifested as the male form, and the other forms, have continued for some time and ceased, and the continuum of forms born from the four causes has manifested as the female form, it is said that the male form has vanished, and the female form has appeared. The same method should be understood for the appearance of the male sign in a female. The male sign is superior, the female sign is inferior— by this, the superiority of the male faculty and the inferiority of the female faculty are stated, it should be understood. For without the inferiority or superiority of the faculty, the inferiority or superiority of the sign dependent on it cannot occur. “The male sign vanishes by strong unwholesome karma,” and so on, also state the arising and ceasing of the faculty itself, it should be understood. For when the faculty is destroyed and arises, the vanishing and establishment of the sign dependent on it can occur. How then does the male sign vanish by strong unwholesome karma, and the female sign become established by weak wholesome karma? It is said— at conception, the karma that produces the male faculty, with its power unimpaired, A strong wholesome kamma produces the male faculty for the duration of life. But in between, when its power is impaired by some strong unwholesome kamma, like adultery, due to some acquired condition, that same wholesome kamma, which gives rebirth, then, weakened, does not produce the male faculty, but produces the female faculty in accordance with its own capacity in the course of life. But when, at the very time of giving rebirth, the power to produce the male faculty is impaired by some strong unwholesome kamma, like adultery, due to some acquired condition, then the weakened wholesome kamma, not producing the male faculty, produces the female faculty at the very rebirth. Therefore it is said: "The male form disappears due to strong unwholesome kamma; the female form is established due to weak wholesome kamma." "It disappears due to weak unwholesome kamma" is said when the female form, which is disappearing, disappears due to weak unwholesome kamma, when the strong unwholesome kamma, like adultery, which obstructs the production of the male faculty, is weak. For example: When the weak wholesome kamma that produced the female faculty in a woman at rebirth, being unable to produce the male faculty because it was suppressed by strong unwholesome kamma like adultery, later in the course of life, being empowered by strong wholesome kamma accumulated through living a chaste life, abstaining from sexual misconduct, or by wishing to be a male, becomes capable of producing the male faculty, and not producing the female faculty, produces the male faculty in accordance with its own capacity, then, when the strong unwholesome kamma that obstructed the production of the male faculty is weak, that female faculty has disappeared. And so it is said: "The disappearing female form disappears due to weak unwholesome kamma." And in the manner explained, because the male faculty is produced by strong wholesome kamma, it is said: "The male form is established by strong wholesome kamma." This method should also be understood for the production of the male faculty at rebirth for one who was previously female. Both of these... Disappears by wholesome (karma), is regained by wholesome (karma)— this is said with reference to a good destination existence. But in a bad destination, the arising and ceasing of both should be understood as only by unwholesome karma. "For both, there is an offense of sleeping together"— because it is said, "Whatever bhikkhu should sleep together with a woman, it is an offense of expiation. Whatever bhikkhunī should sleep together with a man, it is an offense of expiation," for both, there is an offense of expiation by way of sleeping together. "Suffering" (Dukkhī) is suffering by being endowed with mental suffering. "Displeased" (Dummano) is one whose mind is corrupted by hatred, or whose mind is distorted by being overcome with displeasure. Having said "He should be comforted," showing the method of comforting, he said, "Let it be, do not worry," and so on. "Unobstructed" (Anāvaṭo) means unhindered. "Dhamma" (Dhammo) is the good Dhamma, of three kinds, reckoned as study, practice, and realization. Heaven and the path are the heavenly path, or the path to heaven is the heavenly path, the practice that leads to rebirth in heaven. Showing that an offense should be avoided when traveling on a journey in agreement with a bhikkhunī, he said, "having released the agreement." Having said, "We are going to such and such a place," and then saying, "Come, let's go together," and so on, there is no offense because there was no prior agreement. "Outside the village" (Bahigāme) means outside one's own dwelling village. There is no offense due to (reasons like) another village, crossing a river, spending the night, or being left behind by the group. This is said by correlating with the characteristics of non-offense stated in (Pacittiya 693) such as "the second bhikkhunī has departed." "One who pleases" (Ārādhikā) means capable of pleasing the mind. "Having angered them" (Tā kopetvā) means having abandoned them. "Modest ones... (etc.)... are obtained." This is said in the context of support, (meaning) "if there is no support, they might become discontent and go astray." "Shameless ones... (etc.)... are obtained." This is said (meaning) that due to their shamelessness, they resort to the unpeaceful side. "A non-relative... (etc.)... is permissible." They say that this, however, is allowed in the commentary, making it specific to her. "Even in the state of a bhikkhu" (Bhikkhubhāvepi) means even at the time of being a bhikkhu. "One who frequents the assembly" (Parisāvacaro) means one who, having been an preceptor and a teacher, attends to the assembly. Nissaya (dependence) with another. "Another (teacher) should be taken" By co-residents ordained by him, Dependence should be taken From another teacher. "Even by those dwelling in dependence on him" This refers to the pupils. "A preceptor should be taken" For ordination, a preceptor should be taken. It means one should be ordained By another. "Vinaya action" Refers to designation. "It should be done again"