English
The soul is the same as the body, or the soul is different from the body. The Tathāgata exists after death, the Tathāgata does not exist after death. The Tathāgata both exists and does not exist after death, the Tathāgata neither exists nor does not exist after death." (M.N. 1.269) "Wrong view and so on" means wrong view, wrong intention, and so on, together with wrong knowledge and wrong liberation, are the ten wrongnesses. Therein, wrong knowledge is delusion associated with wrong view. The perception of liberation in one who is not liberated is called wrong liberation. "The opposites" means the ten beginning with right view, ending with right knowledge and right liberation. Therein, right liberation is the fruit of arahantship, and the knowledge associated with it, or the knowledge of reviewing, should be understood as right knowledge. The Ekuttarika method is finished. Explanation of the answers to questions about Uposatha and so on. 332. In the questions about Uposatha and so on, "the Pavāraṇā verse" means simply the Pavāraṇā utterance by means of the three points beginning with 'seen'. But the verses mentioned thus are of various kinds, spoken according to the characteristic of metrical analysis. The explanation of the six-fold repetition and so on is finished. The method of explaining the Mahāvagga is finished. The Section on Enactments The summary of the first verse Explanation of the training rules enacted in the seven cities 335. "Three and a half hundreds" means three hundreds with fifty added. By the term 'viggaha', the human body is meant. "Excess" means the first Kathina. "Black" means pure black. "Real" means the declaration of what is real. And among the bhikkhunīs... "Akkosoti" (abusing) refers to the training rule stated as "Whatever bhikkhunī should abuse a bhikkhu" (Pāci. 1029). "Dvepi ca bhedāti" (two schisms) refers to the two training rules concerning schism in the Saṅgha. Under the name "antaravāsaka" (inner robe), is mentioned the receiving of a robe from the hand of an unrelated bhikkhunī. "Suttanti" (thread) is having thread spun after making it known. "Vikāleti" (out of time) is eating out of time. "Cārittanti" (going for alms) is going for alms before mealtime and after mealtime. "Nahānanti" (bathing) is bathing within half a month. "Cīvaraṃ datvāti" (giving a robe) is complaining after the Saṅgha has given a robe in concord. "Giragganti" (on the mountain top) is dancing and singing. "Cariyāti" (wandering) is wandering during the rainy season. "Tatthevāti" (therein) refers to the training rule laid down concerning dwelling in the same place after having spent the rainy season and not going on a wandering tour. "Chandadānenāti" (giving consent) is giving consent by one undergoing probation. "Pārājikāni cattārīti" (four Pārājikas) are those not common to bhikkhunīs. "Soḷasāti" (sixteen) refers to the first five training rules, and the sixth concerning corrupting families, and the ten Nissaggiyas not common to bhikkhunīs. "Catuttiṃsāti" (thirty-four) refers to the twenty-two in the Bhikkhu Vibhaṅga, excluding the first Kathina, pure black robe, receiving money for robes, having robes woven, silk mixed with wool, washing sheep's wool, and the second bowl, plus the twelve not common to bhikkhunīs, making thirty-four. "Chapaññāsasatanti" (one hundred fifty-six) refers to the remaining one hundred fifty-six, after excluding the thirty-two training rules laid down in Vesālī and other places. "Dasagārayhāti" (ten blameworthy) refers to the remaining ten Pāṭidesanīyas, after excluding the two training rules concerning not making known the "vosāsa" (exhalation) and "appaṭisaṃvidita" (not made known). "Dve sattati sekhiyāni" (seventy-two Sekhiyas) refers to the remaining Sekhiyas, after excluding the three concerning slurping, receiving a drinking vessel with a food-stained hand, and washing a bowl with rice grains. "Seyyāti" (sleeping) refers to the training rule concerning sleeping with an unordained person. "Khaṇaneti" (digging) is digging the earth. "Gaccha devateti" (go, deity) refers to the training rule concerning living things. "Sappāṇakaṃ siñcanti" (sprinkling with living things) is sprinkling water with living things. "Mahāvihāroti" (great monastery) is a large monastery. "Aññanti" (another) is one who speaks otherwise. "Dvāranti" (door) is placing a bolt up to the door-frame. "Sahadhammoti" (fellow Dhamma-farer) is one who is spoken to by a fellow Dhamma-farer. "Payopānanti" (drinking milk) is slurping. The rule concerning protection. "Sheep's wool" means the washing of sheep's wool. "Bowl" means the second bowl. "Admonition" means going to the nun's residence and admonishing. "Medicine" means the rule about the invitation for requisites for four months. "Forest dweller" means the fourth pāṭidesanīya rule. "Admonition" means not going for admonition or for co-residence. 337. To the question, "And those who are for the third time?", the answer, "These indeed are for the third time," was given. Thereafter, when the answers to questions like "common or uncommon" should have been given, instead, without giving them, eight questions such as "how many cutting-off rules?" were answered in between. After these, the common and uncommon questions were answered in an inverted order, beginning with "two hundred and twenty for bhikkhus... forty-six for bhikkhus, uncommon for bhikkhunis." Therefore, to show the reason for that inverted answer, it is said, "Because this question, 'And those who are for the third time?'..." 338. The verse beginning "Washing and receiving" is a verse of the commentators. "Six years' sitting-cloth" refers to two rules. "Two wools" refers to two sheep's wool rules, concerning washing beyond three yojanas. "Rainy-season robe and forest dweller" refers to the rule concerning seeking a rainy-season robe, together with the rule concerning dwelling in forest abodes. "Choice food" means requesting choice food. "Less" means ordination of one less than twenty years old. "With a woman" refers to going by arrangement. "Which rule" means which rule. "And which rule for the sitting-cloth" means which rule for having a sitting-cloth made exceeding the measure. Likewise, "and which rainy-season robe" is also here. In the Pāli, "one hundred and seventy-six" are uncommon for both. Forty-six are uncommon for bhikkhus by bhikkhunis. One hundred and thirty are uncommon for bhikkhunis by bhikkhus. Thus, the total uncommon for both is one hundred and seventy-six rules. "One hundred and seventy-four" is the count of rules common to both. This means one hundred and seventy-four rules. o. By 'divisions' are meant the groups of offenses and the Uposatha, Pavāraṇā, and so on. For these are divided by the distinctions of pārājika and so on, and by the distinctions of bhikkhu-uposatha and so on. Therefore, it says "divisions" and so on. 'Of these' refers to the eight pārājika and so on. By 'two' and so on, is meant the showing of the appeasement of disputes and so on by the methods of settlement. The explanation of the training rules laid down in the seven cities is finished. Explanation of Pārājika and other offenses 339.Here, "this" refers to the statement made with "what is called pārājika" and so on. For although this was not included below in the questions raised with "heavy, light" and so on, it is shown that other things, as stated in "explain all these, come, let us hear your words," were also taken in this way, as "explain all these, come, let us hear your words." Thus, it is said, "by this word of request, what is included" and so on. "Ativassati" means "ovassati," which means rain water enters. 'Of dhammas' means, just as a dhamma upholds the four requisites, so it is of them. Therefore, it says "of conditioned dhammas." "Gāthāsaṅgaṇika" means a collection of verses; for here, various meanings are collected and recounted by means of verses, hence "gāthāsaṅgaṇika." The explanation of Pārājika and other offenses is finished. The method of explaining the first collection of verses is finished. Divisions of Cases Explanation of the story of the divisions of subversion and so on 341."Enough, friends!" means, having made the parties understand that "it is enough to quarrel and so on for the sake of bowls, robes, etc.," they appease them by merely showing the fault in disputes and so on, and by making them forgive each other, but not by showing each other what is an offense and what is not an offense. This is the intention. Therefore, it says, "only by a decision outside the Pāḷi." A bhikkhu who relies on uneven bodily actions and so on is called "one relying on unevenness." One relying on wrong view is "one relying on a thicket." One relying on powerful men is called "one relying on power." Showing this, it says, "one relying on unevenness" and so on. The explanation of the story of the divisions of subversion and so on is finished. Explanation of the origins of cases and so on 342.Offenses In the sense of offenses arising dependent on a fault for others, and for those who conceal their own offense, the concealers of faults, it is said with reference to offenses like pārājika, not all offenses. "Duties arising dependent on a duty" means in the sense of duties like the up to three announcements for a nun who follows it, which arise dependent on an act like the 'suspension' act, not in the sense of all duties. 344. In the Pāli, to the question "By how many cases?", it is said "By one case, the business case." To the question "In how many places?", it is said "In three places: in the midst of the Sangha, in the midst of the group, in the presence of the individual." To the question "By how many settlements?", it is said "By three settlements." It should be understood that by these three, one kind of appeasement was asked and answered. 348. In "a dispute case is a censure case," etc., to the question "is a dispute case also a censure case, etc.?