English
here the word *nakkhatta* should be applied to each separately. Therein, "Āsāḷhī constellation/festival" is said with reference to the day of the Rains Retreat commencement ceremony, and "Pavāraṇā constellation/festival" with reference to the day of the Pavāraṇā ceremony. By the word "etc.", it also includes the festival in which villagers and townspeople, having made a festival proclamation for three or seven days, adorned and prepared according to their means, enjoy their possessions and play festival games. "These children too" refers to their own children. "Immediately after that" means immediately after the monks' meal. 444-445. That action That is an act of transgression. The bhikkhu causes to sit. Here, "bhikkhu" is a nominative singular in the locative sense, or it is said by dropping the locative ending, thus it says, "when the bhikkhu is seated." In the Pāli, "a secret place for the ear" is said by way of extracting the meaning. But because it says, "in a concealed seat," and because it says, "it is possible to engage in sexual intercourse," to show that a secret place for the eye is intended here, it is said, "although..." and so on. The demarcation should be known. The demarcation, the arrangement, of the offense of sitting in a secret place should be known. Now, to show the offense demarcated by a secret place for the eye, it says, "even if..." and so on. "With the door closed" shows the existence of a secret place for the eye due to its concealed nature. "With the door open" shows the unconcealed nature. And in an unconcealed place, the demarcation should be known by way of a secret place for the ear, in the manner stated in the second training rule, thus it says, "even in a space within twelve cubits." For "within twelve cubits" is said with reference to the absence of a secret place for the ear. If it were said with reference to the absence of a secret place for the eye, it would not say "within twelve cubits," because a secret place for the eye is not possible even if one is seated further away in an unconcealed place. Since one who is sitting and sleeping, overcome by drowsiness, sometimes opens his eyes, and sometimes closes them, and does not fall into deep sleep, therefore it is said, "even one who is sleeping does not commit an offense." But one who is lying down and sleeping is not like that, thus it says, "one who is lying down and sleeping does not commit an offense," meaning, he does not commit a non-offense. "One who has attained the fruit of stream-entry" shows an noble female disciple from the final demarcation. "One who has penetrated the four truths" means one who has penetrated the four truths by the path of stream-entry. "Should be made to do by one of three things" means that when one admits to sitting, there is indeed a conjunction with one of the three things. But by a pārājika, a saṅghādisesa, or a pācittiya, in that manner By him, acknowledging the sitting, he should be made to act. Not by one not acknowledging. Even a shameless one not acknowledging should not be made to act regarding an offense, it is said without distinction. For as long as he does not acknowledge, he is neither pure nor impure, but he should be made to act according to the rule. For it has been said: Acknowledgement is made by the conscientious, Among the shameless, it is not found thus; Though the shameless one may speak much, He should be made to act according to the rule. (pari. 359) Or by what that trustworthy laywoman might say, by that the bhikkhu should be made to act. Here, even though "acknowledging" is not stated, due to the context, it is said, "only by acknowledging should that bhikkhu be made to act by her." Because there is no otherness in the words of such a laywoman, it shows the possibility of otherness by demonstrating that what is seen can be so, or it can be otherwise. "Thus, indeed, of great power... (etc.)... you should make them speak" - this was said by one admonishing the elder, not disbelieving, "Why did you, even being of such great power, sit in such a suspicious place without examining it? Those like you, when sitting inside a house, should examine and sit in a suitable place." The elder, showing that he had sat without examining, said, "This, friend, is indeed the fault of being inside a house." "I did thus" - revealing his own quality, which should have been hidden, he performed a psychic feat as if to say this. "You should protect me" - wishing that others should not know his quality thus, he speaks, "Let others not know me thus." 446-451. "Engaging in sexual intercourse with a woman" - here, the remaining part of the text "on the path" should be understood, so it is said "on the path of a woman." Even if there is no sexual desire in the enjoyment of sitting in private, because it is a defilement connected with it, it is said, "it is called a defilement associated with sexual conduct," and for that reason, the term "associated" is used. Referring to that, even if one has gone (to sit), because one has gone with an impure mind, it is said, "When enjoyment arises, there is an offense of expiation." If enjoyment arises in private, there is no offense, if one goes with a pure mind... Since he was sitting, it is said that there is no offense here merely by the thought arising. Regarding "this rule is undetermined," whichever of the three offenses or whichever matter one confesses, the meaning that "it is undetermined" because it must be carried out according to that (confession) is obvious, so it is not stated. Whichever offense one confesses, the distinction of the parts should be understood here according to that. The explanation of the first undetermined training rule is finished. 2. Explanation of the second undetermined training rule. 452. Because "alone" is stated, the connection "forbidden to arrange a sitting" does not fit. Therefore, it is said: "the connection 'what is alone... etc. ... should be understood'." This is a singular term, meaning "alone" is a singular term. 453. "Enclosed outside" means enclosed outside by a wall, etc. "Courtyard of the monastery" is said with reference to the monastery hall. Regarding "a woman or a man," why in the first (rule) does even a hundred women not commit an offense, but here why does even one (woman) commit an offense? It is said: The first training rule came about by way of sexual intercourse, because it is stated: "it is possible to engage in sexual intercourse." And a woman is not a second party for sexual intercourse (among women). Women indeed conceal each other's faults. Therefore, in Vesālī, when a bhikkhu lay down with the door open in the Great Wood, many women did as they pleased and departed. Therefore, there it is said: "even a hundred women do not commit an offense." But this training rule came about by way of coarse speech, because it is stated: "it is indeed sufficient to address a woman with coarse words." And having heard coarse speech, even a woman does not conceal it. Therefore, in the training rule concerning coarse speech, those women who were modest went out and complained to the bhikkhus. Therefore, here it is said: "even a woman commits an offense." Here, because it is not concealed, even a woman commits an offense; there, because it is concealed, even a hundred women do not commit an offense — so they say. By way of bodily contact, "not blind" is stated, coarse speech... He is deaf by nature. Within twelve cubits, he makes a space. The absence of a hearing-secret is stated. By this, it shows that "the hearing-secret should be delimited by twelve cubits." Therefore, one who sits outside twelve cubits does not commit an offense, even if there is a sight-secret, because there is a hearing-secret. In this training rule, due to being uncovered, only the hearing-secret is intended. In the Pāli, however, "sight-secret" is stated by way of extracting the meaning. But some have said "both secrets are intended here," which should not be accepted. For in an uncovered place, a sight-secret is not possible, because even one sitting farther than twelve cubits within the range of sight can be seen. "Even while sleeping" means "even one lying down and sleeping is included," as stated in all three commentary sections. The intention of the commentators is: "Even when lying down and sleeping, even if there is a sight-secret, there is no hearing-secret because one is not deaf." However, just as one lying down and sleeping sees nothing like a blind person, so a sight-secret is possible. Similarly, it can be said that a hearing-secret is also possible, as one hears no sound like a deaf person. In the Commentary, only "standing or sitting" is stated. But "even one lying down and sleeping does not commit an offense" is not stated, as in the first training rule. Therefore, it should be examined and understood in a way that does not contradict. Since only the hearing-secret is intended here, it is said, "but a deaf person, even if he has sight." It is said, "a blind person or one who is not deaf does not commit an offense," because the uncovered place of a blind person falls into the category of covered, which is the subject of the first training rule. For just as a blind person standing close inside a room with an open door does not commit an offense there, so it should be understood here. "In both cases" refers to both indeterminate rules. Because by these two training rules, no offense is specifically enacted concerning Elder Udāyi. Therefore, concerning the first offenders of each of those training rules, blamelessness for the first offenders was stated. Indeed, Elder Upananda and others were the first offenders of sitting in private, etc. However, the Blessed One, taking only the training rules first laid down, showed the indeterminate procedure in the story of Upananda. If there is no offense specifically laid down by these training rules, then why did the Blessed One