English
The origins, etc., are like the sheep's wool. The explanation of the first rule on sleeping together is finished. 6. Explanation of the second rule on sleeping together In the sixth, "with a woman," means even with a human female born on that very day. However, visible female yakkhas, eunuchs, and female animals that are objects of sexual intercourse are here cases for a dukkata offense. This rule was laid down in Sāvatthī, concerning Venerable Anuruddha Thera, regarding the matter of sleeping with a woman. The rest is as stated in the immediately preceding rule. it is to be understood by the rule, except for the night's division. For there, on the fourth day, there is an offense, but here, even on the first day. The explanation of the second rule on sleeping together is finished. 7. Explanation of the Rule on Teaching Dhamma In the seventh, regarding "more than six words," one verse-line is one word. Thus, the measure of words is to be understood everywhere. "Should teach Dhamma" means he should speak the Dhamma of the kind stated in the rule on teaching Dhamma word by word, or the Dhamma of the commentaries. "Except for an intelligent man" means without an intelligent man. But it is not proper to teach Dhamma to a yakkha, or a peta, or an animal who has assumed a human form. "An offense of expiation" means for one who teaches Dhamma, exceeding six words, in terms of words and so on, without a human of the kind stated in the second rule on undetermined offenses, but with an intelligent woman, the offense of expiation is by the counting of words and so on, and for one who teaches to many, by the counting of women. It was laid down in Sāvatthī, concerning the story of Elder Udāyi teaching Dhamma to a woman. "Except for an intelligent man" is an additional enactment here, a general enactment, not by command, an offense of expiation for three. For one who teaches to a non-woman, perceiving her as a woman, or being in doubt, or to a yakkhi, peti, paṇḍaka, or a human in disguise, or an animal-woman, there is an offense of wrong-doing. For one who teaches with six words or less, or when there is a man of the kind stated, or when one rises oneself, and then sits down again, or when a woman rises and then sits down again, or when one teaches to another woman, or when asked, "Venerable sir, what is the purpose of the Dīgha Nikāya?" and one teaches the entire Dīgha Nikāya, or when a woman listens to something being spoken for another's benefit, or for the insane and so on, there is no offense. Teaching the Dhamma of the kind stated, exceeding six words, a woman of the kind stated, absence of change of posture, absence of a steward, and not answering a question— these are the five factors here. The origin and so on are similar to the rule on Dhamma word by word, only... What is here an action or a non-action? The description of the training rule concerning teaching the Dhamma is finished. 8. Description of the training rule concerning revealing a real attainment In the eighth, "a superhuman state" means the superhuman state, characterized in the fourth Pārājika, of those who are meditators and Noble Ones. "Pācittiya for revealing a real attainment" means that if one has a jhāna or other such state, and reveals it to anyone other than a bhikkhu or bhikkhunī, it is a pācittiya. It was laid down in Vesālī concerning the bhikkhus on the bank of the Vaggumudā, regarding their revealing a real attainment. It is a general enactment, not requiring an order. If one reveals a jhāna or other such state that truly exists in oneself, and if the person to whom it is revealed immediately understands that "this one has attained jhāna" or "is a Noble One" by any means, it is a pācittiya. If they do not understand, it is a dukkaṭa. If it is revealed indirectly, whether they understand or not, it is a dukkaṭa. In such a case, there is no offense for revealing it to an ordained person, nor for the first offender. However, since Noble Ones do not become mad or the like, and those who have attained jhāna fall from jhāna if that happens, they are not included here. The four factors here are: the reality of the superhuman state, revealing it to an unordained person, immediate understanding of it, and not attributing it to another. The origin of revealing a real attainment is: action, not release by perception, non-mental, an offense by enactment, bodily action, verbal action, two-minded with wholesome and indeterminate minds, two-feeling with pleasant and neutral feelings. The description of the training rule concerning revealing a real attainment is finished. 9. Description of the training rule concerning revealing a grave offense In the ninth, "of a bhikkhu" means one who has not committed a pārājika. "Grave" (duṭṭhulla) is a term for two classes of offenses, but here it refers specifically to a Saṅghādisesa. "Except by the permission of the Saṅgha" means when the Saṅgha, for the future restraint of a bhikkhu who frequently commits offenses, makes an agreement, after announcing it three times, whether or not setting a limit to the offenses and families. i, apart from that, for one who, without proper procedure, connects an offense with a case, saying, "This one, having released impure matter, has incurred a Saṅghādisesa," and reports it, there is a Pācittiya. This was laid down in Sāvatthī, concerning the group of six bhikkhus, in the case of reporting a serious offense. It is a general precept, not requiring an order, a Pācittiya of three types. For one who perceives a non-serious offense as serious, or is in doubt, there is a Dukkaṭa. In the remaining six groups of offenses, for one who reports a serious transgression or any other non-serious transgression committed by an unordained person, which is counted as a violation of the first five precepts, there is also a Dukkaṭa. For one who reports only the case or only the offense, for one who reports without exceeding the limit of the bhikkhus' agreement, and for the insane, etc., there is no offense. Here, there are three factors: a Saṅghādisesa with a basis for a bhikkhu of the described characteristic, reporting to an unordained person, and the absence of the bhikkhus' agreement. The origin, etc., are similar to taking what is not given, but here, the feeling is only painful. The explanation of the precept on reporting a serious offense is finished. 10. Explanation of the Precept on Digging the Earth In the tenth, "earth" means two kinds of earth: natural earth and non-natural earth. Among these, natural earth is of three types based on pure, mixed, and piled. Among these, pure earth is naturally pure soil or pure clay. Mixed earth is where one-third of it is either stone, gravel, rock, sand, or any other from soil or clay. Piled earth is described as "a pile of soil or a pile of clay that has been overturned for more than four months" (Pāci. 86). However, even a mixed pile of the described characteristic, or fine dust on the surface of a rock, when it rains once and becomes wet, after four months, the wet area also becomes counted as piled earth. All three types of this earth, whether by being used for cooking in an oven, etc., or in any other way, if not burnt, are called 'natural earth'. But if burnt, and containing more than the specified amount of stones, etc. That [earth] is called un-born earth; what then to say of breaking pure rock and the like? There, what is called 'un-born earth', this is unsuitable earth. Whatever monk himself digs such earth, disturbs it by digging, breaking, scraping, cooking, and so on, for him, by the count of attempts, there is an offense of pācittiya. But whoever causes it to be dug, or causes it to be disturbed in the manner stated, for him, having specified "this place" or "this earth", and commanded "dig, break" and so on, by the command there is an offense of dukkaṭa. If commanded once, even if digging for a day, for the commander there is only one pācittiya. If the other causes it to be commanded again and again, for each command, for each command, there is a pācittiya. In Āḷavī, concerning the monks of Āḷavī, regarding the matter of digging earth, it was laid down. It is a general rule, with command, for one who is in doubt about earth, for one who perceives earth in what is not earth, and for one who is in doubt, there is an offense of dukkaṭa. Without specifying a place, for one who says "dig a pond, dig a pit, dig a root" and so on, for one who disturbs dried and cracked mud due to heat, or a gokaṇṭaka (thorn-like plant), or a broken river bank fallen unconnected to the earth below, or even a large clod of earth cut by a plough, and all such un-born earth, for one who says "know the pit for this pillar, give earth, bring earth, I need dust, make the earth suitable," for one who breaks it unintentionally by rolling a tree and so on, for one who scrapes it with a big toe and so on, mindlessly, or for one who does not know it to be 'born earth', or does not know "I am digging", and for the insane and so on, there is no offense. Born earth, perception of earth, and either digging or causing to dig— these are the three factors here. Its origins and so on are similar to taking what is not given; this, however, is an offense by rule, with three minds, with three feelings. The explanation of the training rule concerning digging earth is finished. The chapter on False Speech is the first. 2. The chapter on Living Plants 1. The explanation of the training rule concerning Living Plants Of the chapter on Living Plants In the first, regarding 'bhūtagāmapātabyatā', here 'bhūtā' means 'beings', those that exist, that are born, that grow, that have been born, and have grown. This is the meaning. 'Gāma' means a collection. A collection of beings. Or 'bhūtā' themselves are the 'gāma', thus 'bhūtagāma'. This is a term for established green plants, grasses, trees, and so on. The state of being 'pātabya' is 'pātabyatā'.