English
"Above the knees" means above the knees. And here, "above the waist" is also included by "above the knees." "Touching" means rubbing, not going beyond the touched place, but rubbing there. "Stroking" means moving here and there. "Taking hold" means just taking hold. "Touching" means just touching without rubbing. "Pressing" means taking hold of a limb and pressing it. "Approves" means if a nun approves of this touching, etc., of a man on her own body, as defined, or if she herself, with that body, touches any part of a man's body, approving it, she is above the knees. The pārājika called ṇumaṇḍalikā: This is the summary here. In the detailed determination (of the Kaṅkhāvitaraṇī commentary on the first pārājika) beginning with "Origin, person, object," since all are specific designations, therefore, from now on, having stated the existing supplementary designation, we will not state whether it is a general designation or a specific designation. In the injunction, where there is no injunction, we will say nothing; where there is, we will speak there. The discussion of transgressions has already been stated. The rest, however, is to be stated everywhere; this is what is said: This training rule, first, was laid down in Sāvatthī concerning Sundarīnandā, regarding the matter of engaging in bodily contact. When only one is lustful, with a specified part of the body, a man's body; even when both are lustful, with the body, something connected to the body, or with a specified part connected to the body, or with the rest of the body, touching his body is a grave offense. Even when both are lustful, touching the body of a yakkha, peta, paṇḍaka, animal, or human-like figure with a specified part of the body is also a grave offense. If, however, the man has no lust for bodily contact, even in the domain of a pārājika, it is only a grave offense. In other cases, however, regarding things connected to the body, and in cases of sexual lust, desire for home, and affection, everywhere it is a minor offense. For one who did not intend, was unmindful, did not know, did not consent, and for the insane, etc., there is no offense. The factors, origins, etc., are to be understood in the same way as stated in the Bhikkhupātimokkha regarding bodily contact. The explanation of the training rule concerning touching above the knees is concluded. 6. Explanation of the training rule concerning concealing a transgression. In the second (case), "of the group" means of other bhikkhunīs. "Standing" means standing in her own state. "Fallen" means passed away. "Destroyed" means destroyed by the destruction of her state, either she herself perished, or she was destroyed by others. "Given up" means gone over to another sect. "I knew it before, venerable one" - this shows the time of her statement. But having known her pārājika state while she was still in her own state, "Now I will not..." If I shall reveal it, just by placing it on the threshold, this, called 'concealing a serious offense', becomes a pārājika. In Sāvatthī, concerning Thullanandā, it was laid down in the matter of not admonishing oneself nor revealing to the Sangha. The rest here is to be understood in the same way as stated in the rule of concealing a grave offense in the chapter on living beings. There it is a pācittiya, here it is a pārājika— this is the only difference; the rest is the same. The explanation of the rule on concealing a serious offense is finished. 7. The explanation of the rule on following an expelled one. In the third, 'expelled' means expelled for not seeing an offense, etc. 'By Dhamma' means by a true matter. 'By Vinaya' means by admonishing and reminding. 'By the Teacher's instruction' means here too, the act of admonishing and reminding is called the Teacher's instruction. 'Disrespectful' means towards the Sangha by whom the act of expulsion was performed, or towards the group included therein, or towards a single person, or towards that act, being devoid of respect, meaning, not behaving in a proper manner. 'Without remedy' means without remedy, meaning, not reinstated. 'Not made a companion' means bhikkhus who share the same dwelling, by virtue of going together in the same act, etc., are called companions. But for whom that dwelling with them does not exist, by him they are not made companions, thus he is called 'not made a companion'. That 'not made a companion' means, not having attained the state of sharing the same dwelling. 'She might follow him' means that expelled bhikkhu, who remains in the state of being expelled, which bhikkhunī, whatever view he holds, might follow him by adopting that view. That bhikkhunī, being spoken to separately in the midst of the Sangha by bhikkhunīs in the manner stated in the rule on schism, etc., and not giving up that matter, at the end of the admonition procedure, becomes a pārājika called 'follower of an expelled one'. In Sāvatthī, concerning Thullanandā, it was laid down in the matter of following an expelled one. For the motion, a dukkaṭa. For two formal acts, two thullaccayas. "Whoever does not approve, let her speak"— thus the 'yya-kār'. For the third formal act not reached, a pārājika, in an unlawful act, a triple wrong-doing. The rest should be understood in the same way as stated in the rules concerning schism, etc. The explanation of the rule concerning following an expelled bhikkhu is finished. 8. The explanation of the rule concerning the eight grounds. In the fourth (rule), "lustful" means stained by the lust for bodily contact due to the worldly pleasure of friendly intimacy. Indeed, this very meaning is stated in the Sinhala Mātika Commentary, but its discussion is made in the Samantapāsādikā (Pāci. Aṭṭha. 675), and the same method applies to the second word. However, in phrases like "the man's taking by the hand," that which is a taking by the hand done by a man, that is called "the man's taking by the hand," and the same method applies to the taking by the corner of the outer robe. Here, "taking by the hand" means the taking of any limb that is not part of the pārājika domain, and "taking by the corner of the outer robe" means the taking of anything worn or covered. In phrases like "she might stand," it means she might stand within arm's reach of a man for the purpose of engaging in the unwholesome practice of bodily contact, or standing there, she might converse, or being told by a man, "Come to such and such a place," she might go to that rendezvous, or she might approve of that man's coming near, or she might enter a place concealed by anything, or standing within arm's reach of a man, she might bring her body close – this is the meaning to be understood. "This too is a pārājika" means, just like the previous ones, so too, this bhikkhunī, for the purpose of engaging in this unwholesome practice of bodily contact, by fulfilling these eight grounds in sequence or out of sequence, becomes one who has committed a pārājika called "having eight grounds." In Sāvatthī, concerning the group of six bhikkhunīs, the eighth ground was laid down regarding the matter of completion, in going to a rendezvous, a wrong-doing at every step, upon merely entering within arm's reach of a man, a serious offense, even while approving of the man's coming near, a wrong-doing. Upon entering arm's reach, a serious offense. In each of the other cases, it is a grave offense, but in the eighth, when complete, it is a pārājika. However, in each case, even if it has been transgressed a hundred times, by confessing those offenses, one is freed. Moreover, here, an offense that counts is to be understood. For, having laid down the burden, saying, "Now I will not commit it again," the confessed offense counts, it goes into the count of confessed offenses, it is not a factor of a pārājika. Therefore, one who has committed one, and having laid down the burden, confesses it, and then, due to defilements, commits it again, and confesses it again, even completing the eighth in this way, is not pārājika. But one who commits it, and confesses with the intention, "I will commit another offense again," for her, that offense does not count, even though confessed, it is as if not confessed, it is a factor of a pārājika. Without intention, without mindfulness, without knowing, without consenting, and for the insane, etc., there is no offense. Lust for bodily contact, the intention to commit, the completion of the eighth case— these are the three factors here. Arising from admonition, action and non-action, release by perception, with intention, a worldly fault, bodily action, verbal action, unwholesome consciousness, of two kinds. The description of the eight cases of training is finished. "The eight pārājika rules have been recited, venerable ladies." This means that the four rules common to bhikkhus, and these four, thus, the eight pārājika rules have been recited by way of the Pātimokkha recitation. This is the meaning to be understood here. The rest is as stated in the description of the Bhikkhu Pātimokkha. In the Kaṅkhāvitaraṇī, the description of the Pātimokkha, in the Bhikkhunī Pātimokkha, the description of the Pārājika rules is finished. The Saṅghādisesa Section 1. Description of the Ussayavādikā Training Rule Among the Saṅghādisesa rules, the first, "ussayavādikā," means one who, due to pride, due to anger, for the purpose of causing trouble, disputes before the great officers of justice. "With a householder," etc., excluding the five co-dhamma followers, the remaining householders and renunciants are included. "This bhikkhunī is of the first offense," at the beginning, "first offense is for her," thus, "first of" Attiko means it should be incurred at the very moment of transgression, that is the first offense. Incurred means incurred at the conclusion of the dispute. Expels the bhikkhuni from the Sangha, that is expulsion, that is the expulsion. Sanghadisesa means of that name.