English
Referring to the fact that the discernment of the danger in thoughts and so on was not well done, it says: "not well purified." Now, this Venerable Mahāmoggallāna attained arahantship in the very first season of the Buddha. And this pārājika concerning a superhuman state was laid down after the twentieth year. How then is it said that this matter was decided by the Buddha in this pārājika? This is not a fault. For this is the way of speaking of the teachers here: Even when the training rule was not yet laid down, having heard the elder's words, the bhikkhus, thinking, "He is speaking of a superhuman state unsuitable for himself," accused the elder of a fault and grumbled. And the Buddha, showing the reason for the elder's words and establishing his blamelessness, said: "There is no offense, bhikkhus, for Moggallāna." But the compilers of the council, because it concerned a superhuman state, brought that matter too and inserted it here. To show that there is no recollection of disciples in reverse order, it says: "not in reverse order." "Attainment of non-perception" refers to the attainment of the fourth jhāna, produced by the air kasina, through the cultivation of dispassion for perception. The knowledge of past lives, even when it grasps passing away and rebirth, is not of immediate causal sequence. He grasps it only by means of formless phenomena, thus it is said: “In the third existence, he saw only decease.” He reflected by way of method: There is no time when the aggregates of beings wandering in the cycle of existence are absent; but in the non-percipient realm, they exist for five hundred aeons without consciousness. He reflected in this way. “A difficult deed was done” means that, apart from a Perfectly Self-Enlightened One, no others can recall past existences without aggregates. Even by reflecting on this method, the meaning is that a difficult deed was done. “Pierced” means “like being pierced.” Just as an expert archer, having split a hair a hundred times, takes one strand, ties it in the middle of an eggplant, and ties another strand to the tip of an arrow such that a louse-sized or nit-sized portion of that strand extends beyond the tip of the arrow; having tied it thus, standing at a distance of an ox's length, he might pierce the tip of the hair tied to the eggplant with the tip of the arrow-bound hair. In the same way, it is said that this was a difficult deed. “This is the foremost” means “this is the foremost.” “Which is this” means “which is this.” This is said by way of gender inversion. The commentary on the Vinīta-Vatthu is finished. Commentary on the Conclusion 233. “Here” means in this Bhikkhu-Vibhaṅga. “Recited” means that here, because they are not included by way of the Pātimokkha, only the four Pārājikas are recited, that is, spoken of. This meaning should be understood. If so, since the grave offenses and wrongdoings were also mentioned below, why is it said that only the Pārājikas are recited? Because it is the section on Pārājikas, even though grave offenses and wrongdoings exist, only the Pārājikas are mentioned here. “For whom… (etc.)… no communion” or wishing to explain this meaning, he says in connection with it: “The four Pārājikas are recited.” And the sequence of the recitation of the Pātimokkha as permitted, beginning with “There, venerable sirs,” is also this very one, and no other; this is said to show that. The four rules not common to bhikkhunīs are: the one who raises the knee-cap, the one who conceals an offense, the one who follows an expelled bhikkhunī, and the one with eight grounds. These four are not common to bhikkhunīs and bhikkhus. Among these, "ubbajānumaṇḍalikā" is a bhikkhunī who, being overcome by the passion for bodily contact, accepts the touching of a man who is also overcome by that passion, with any part of her body, above his knees, below his armpits, or above his elbows. This is her designation. And the bhikkhunī who, knowing the offense of another bhikkhunī to be a pārājika, conceals it, is called "vajjapaṭicchādikā" (concealer of an offense). And the bhikkhunī who follows a bhikkhu excommunicated by the united Saṅgha, by adopting the view he holds, is called "ukkhittānuvattikā" (follower of an excommunicated one). And the bhikkhunī who, tainted by the passion for bodily contact, accepts the grasping of the hand or the corner of the robe of such a man, or stands within arm's reach of a man for the purpose of engaging in the unwholesome practice of bodily contact, or stands there and converses, or goes to an appointed meeting, or accepts the man's coming, or enters a secluded place with him, or stands within arm's reach and brings her body close, this one is to be understood as "aṭṭhavatthukā" (having eight grounds). "Vatthuvipannā" (defective in ground) means defective in ground due to the unsuitability for ordination and higher ordination. For them, ordination and higher ordination are prohibited, as in "Monks, a paṇḍaka (eunuch) should not be ordained; whoever ordains one, there is an offense of dukkaṭa." Therefore, since they are incapable of being bhikkhus, they are called "pārājikā" (defeated) because they are similar to those who have incurred a pārājika offense. "Vatthu" (ground) is that in which the state of being a bhikkhu resides, due to its being made into that state, meaning the suitability of individuals for the state of being a bhikkhu. This is the possession of all perfections free from all faults mentioned in the ordination section. Those for whom this is defective due to being a paṇḍaka or the like are "vatthuvipannā." "Ahetukapaṭisandhikā" (having a rootless rebirth-linking consciousness): By this, showing their state of being endowed with an impediment of result, he states the reason for the impediment to the path. They are "pārājikā" because they are similar to those who have incurred a pārājika offense. An act like theft-cohabitation or matricide is like an immediate karmic act. He says what is not: "For these three, heaven is unobstructed." He whose organ hangs long is a 'long-hanger'. He is not thereby defeated, but when, afflicted by discontent, he inserts his own organ into his mouth or anus, then he is defeated. He whose back is soft is a 'soft-backed one', endowed with a soft back made ready. He too, when afflicted by discontent, inserts his own organ into one of his own mouth or anus passages, then he is defeated. He who takes another's organ with his own mouth means: he who, afflicted by discontent, takes another's organ, whether that person is sleeping or heedless, with his own mouth. He who sits upon another's organ means: he who, afflicted by discontent, seeing another's organ ready, sits upon it with his own anus, meaning he inserts it into his own anus. Here it is said: "Mother-killers, father-killers, Arahant-killers incur the third pārājika, and the defiler of a bhikkhunī, the 'long-hanger' and the other four incur the first pārājika." How then are there twenty-four? It is said: The four, such as mother-killers, are here understood as not fully ordained. Although the four, such as the 'long-hanger,' are included in the first pārājika, because by this method they do not engage in sexual intercourse, therefore they are mentioned separately. By this method means: by the method characterized by the arising of lust in both. In the second alternative, 'kaccittha' should be understood as 'kacci atthi'. The explanation of the conclusion is finished. Thus, in the Sāratthadīpanī, a commentary on the Vinaya, called Samantapāsādikā, The explanation of the Fourth Pārājika is finished. 2. The Saṅghādisesa Section 1. The Explanation of the Rule on Emission of Semen Now, immediately after the explanation of the Pārājikas, the explanation of the thirteen (Saṅghādisesas) and so on has begun, of which also – Unconfused, without doubt, With complete decisions; Endowed with meaning and expression, It becomes a dispeller of essential meaning. Of the thirteen, t Thirteen training rules are the measure of that shaft, meaning the shaft of thirteen. 234. "Discontented" is said of one who desires a lay state elsewhere. Here, however, it is intended to mean one who is endowed with a distracted mind due to being weary and having a scattered mind because of sensual desire, thus it is said "distracted mind," etc. 236-237. "Sañcetanikā" (intentional): Here, the prefix "saṃ-" is meaningful because it signifies existence, thus it is said, "there is intention in it." Here, "intention" is the prior intention that arises due to transgression. "In it" refers to the emission of semen. In this interpretation, the suffix "ika-" has no separate meaning, thus it is said, "intention itself is intentional." Now, without considering the meaning of the prefix "saṃ-", showing that the suffix "ika-" alone expresses the meaning of "having," it states the second interpretation: "or, it has intention, thus it is intentional." In the analysis of the word "saṃvijjati cetanā assā" (there is intention in it), "knowing," etc., was stated without paying attention to the consonants. "I undertake" means "knowing that I undertake to release." Due to the difference in the seat of humors: due to the difference in the seat of bile, etc. For Buddhas and Paccekabuddhas, and even for kings and universal monarchs, one of the four seats—bile, phlegm, pus, or blood—is always present. For those of dull wisdom, however, all four seats are present. Due to the difference in elements: due to the difference in the four elements such as the earth element, or the eighteen elements such as the eye, or the elements such as lymph and blood. The head of the bladder: the top part inside the bladder. "Passion... etc. ...unable" is said with reference to being overcome by passion. But they say the king did this to investigate, having heard before that "the entire body is the place of origin." The water channel: the urinary tract, meaning the area of the organ.