English
"Method of enactment" refers to the nine kinds of enactment: original enactment, subsequent enactment, unarisen enactment, universal enactment, regional enactment, common enactment, uncommon enactment, one-sided enactment, and two-sided enactment. Therein, "unarisen enactment" refers to an enactment made concerning a fault that has not yet arisen. This, in the context of accepting the eight weighty rules (Cūḷava. 403), applies only to bhikkhunīs; it does not exist elsewhere. "Regional enactment" refers to four kinds: ordination by a group of five Vinaya-holders (Mahāva. 259), group-to-group footwear (Mahāva. 259), regular bathing, and leather coverings. Indeed, offenses concerning these occur only in the Middle Country. Among these, only the prohibition of regular bathing is mentioned in the Pātimokkha. There is no other "regional enactment." All are universal enactments. The pair of common enactments and the pair of one-sided enactments are, in meaning, one and the same. Therefore, excluding the unarisen enactment, the pair of universal enactments, and the pair of one-sided enactments, the determination everywhere should be understood in terms of the remaining four enactments. Here, regarding "command, offense, non-offense, transgression," "command" refers to ordering. "Offense" refers to the classification of offenses based on prior application and so forth. "Non-offense" refers to non-offense based on not knowing and so forth. "Transgression" refers to transgression of morality, conduct, view, livelihood... one of the three. Thus, the determination should be understood everywhere in terms of these commands and so on. "Factor" should be understood as a factor of offenses in all training rules. As for the method of origination: For all offenses, these are the one-factored, two-factored, and three-factored: body, speech, body-speech, body-mind, speech-mind, body-speech-mind. These are the six origins, which are also called "origins of training rules." Among these, the first three are without intention, the latter three are with intention. Among these, offenses arise from one, or two, or three, or four, or six origins; there are no five-origin offenses. Among these, one-origin offenses arise from the fourth, fifth, and sixth origins, not from others. Two-origin offenses arise from the first and fourth, the second and fifth, the third and sixth, the fourth and sixth, and the fifth and sixth origins, not from others. Three-origin offenses arise from the first three, and from the latter three origins, not from others. Four-origin offenses arise from the first, third, fourth, and sixth, and from the second, third, fifth, and sixth origins, not from others. Six-origin offenses arise from all six. Thus – Three ways are one-origin, Five ways are two-origin; Two ways are three and four origins, One way is six-origin. In terms of origins, there are altogether thirteen offenses (Cūḷava. 165 onwards). These receive thirteen names from their origins, according to the first promulgation of the training rules: the origin of the first pārājika, the origin of taking what is not given, the origin of acting as a go-between, the origin of admonition, the origin of the kaṭhina, the origin of sheep's wool, the origin of cleansing the feet, the origin of travel, the origin of a stolen caravan, the origin of teaching Dhamma, the origin of declaring a real attainment, the origin of helping a thief escape, the origin of not being permitted. Among these, that which arises from body and mind is called the origin of the first pārājika. That which arises from the three intentional origins is called the origin of taking what is not given. That which arises from all six... arises, this is called arising from acting as a go-between. That which arises only from the sixth, this is called arising from admonition. That which arises from the third and sixth, this is called arising from the Kathina. That which arises from the first and fourth, this is called arising from sheep's wool. That which arises from the second and fifth, this is called arising from teaching Dhamma word by word. That which arises from the first, third, fourth, and sixth, this is called arising from a journey. That which arises from the fourth and sixth, this is called arising from a caravan of thieves. That which arises only from the fifth, this is called arising from teaching Dhamma. That which arises from the three non-mental origins, this is called arising from declaring a human state. That which arises from the fifth and sixth, this is called arising from causing a thief to rise. That which arises from the second, third, fifth, and sixth, this is called arising from not having permission. Thus, by means of this method of origination, the determination should be understood everywhere. The diversity by action, perception, and intention: knowing the diversity of all offenses by these actions and so on, the determination should be understood everywhere. Indeed, all offenses are of five kinds according to action, namely – there is an offense that arises from action, there is from non-action, there is from action and non-action, there is sometimes from action, sometimes from non-action, there is sometimes from action, sometimes from action and non-action. Among these, that which by body or by speech, like in digging the earth and so on, occurs to one who commits a transgression, this is called 'arising from action'. That which occurs to one who does not do what should be done by body and speech, like the first Kathina offense, this is called 'arising from non-action'. That which occurs to one who acts and to one who does not act, like the offense of receiving a robe from the hand of an unrelated bhikkhunī, this is called 'arising from action and non-action'. That which sometimes occurs to one who acts, and sometimes to one who does not act, like the offense of receiving silver, this is sometimes It arises from action, or from non-action, it is called. Which may be for one acting, or may be for one acting and not acting, like the offense of building a hut (Pārā. 342 onwards), this arises from action, or from action and non-action, it is called. All offenses, by way of perception, are of two kinds: released by perception, not released by perception. Therein, that which is released by the absence of the perception of transgression, this is released by perception; the other is not released by perception. Again, all are of two kinds by way of consciousness: with consciousness, and without consciousness. Therein, that which arises only by way of arising with consciousness, this is with consciousness. That which arises without consciousness, or mixed with consciousness, this is without consciousness. Regarding the classification of blameworthy actions: here all offenses, by way of blameworthiness, are of two kinds: worldly blameworthy, and disciplinary blameworthy. Therein, for which, in the conscious aspect, the mind is unwholesome only, this is worldly blameworthy; the rest are disciplinary blameworthy. And all are of three kinds by way of bodily action, verbal action, and both. Therein, that which is to be committed through the body-door is called bodily action; that which is to be committed through the speech-door is called verbal action; that which is to be committed through both is bodily action and verbal action; there is no offense through the mind-door. Thus, by this classification of blameworthy actions, the determination should be understood everywhere. The method of the two triads refers to the method of the triad of wholesome states and the triad of feelings. Indeed, one who commits an offense does so with an unwholesome mind, or with a wholesome or indeterminate mind; similarly, endowed with painful feeling, or endowed with the other two feelings. Even so, in all training rules, by way of unwholesome mind, there is one mind; by way of wholesome or indeterminate mind, there are two minds; by way of all, there are three minds. By way of painful feeling, there is one feeling; by way of pleasant and neutral feeling, there are two; by way of all, there are three feelings. Only this classification is obtained, not another. The characteristic is seventeenfold, this stands as common, having known this seventeen-fold characteristic, from the origin up to the end of the triad of feelings, having known, one should apply. A wise one should. Here and there, as is fit, a learned bhikkhu in each training rule should apply this mark as is suitable, this is the meaning. But if not applied, it is hard to know. Therefore, we will show it, applied without extracting this matrix, at the end of the specific determinations for all training rules. Here then is its application: This was laid down in Vesālī, concerning Elder Sudinna, in the matter of sexual transgression. "Should engage in sexual intercourse" — this is the primary rule here. "Without disavowing the training" and "even with an animal" are two supplementary rules. And this supplementary rule is sometimes productive of an offense, as in rules for one who speaks otherwise; sometimes not productive of an offense, as in cases like dreaming; and sometimes supportive of an offense, as in cases like taking what is not given. But here, it should be known as supportive. From now on, where there is a supplementary rule, we will only indicate: "this is a supplementary rule." And it should be understood that, excluding the supplementary rule, the rest is always the primary rule. Though the matter arose concerning a bhikkhu, "If any bhikkhunī willingly engages in sexual intercourse" — thus, it is a common rule for bhikkhunīs as well, by way of the primary rule. It is not incurred by command, as it is not an offense by command. But one who commands a bhikkhu is not freed from the offense of accepting what is not allowable. With sexual desire, physical contact is a dukkaṭa. If, in the described passage of a living body,