English
due to the absence of living together, "living together" is simply called "pleasant dwelling." "Immoral persons" means those without morality and those whose morality is corrupted. Indeed, in the context of the Pārājika training rules, those without morality are intended. In the context of the other training rules, those whose morality is corrupted by various transgressions, reaching the state of being broken or flawed, are intended. It should be understood that in both cases, only the shameless are called "immoral" here. Since all training rules are also promulgated based on ten purposes, the same method applies above where it says "relying on immoral persons." Therefore, the meaning "those who are confused... will be suppressed" is stated as common to all training rules. There, "confused" means lacking luster, being downcast. In "by Dhamma" and so on, "Dhamma" means the actual matter. "Vinaya" means both admonition and reminding. "The Teacher's instruction" means both the completeness of the motion and the completeness of the announcement. "Those who are seen" means those who fall into doubt. "Oppressed" means afflicted. Indeed, relying on immoral persons, the Uposatha does not stand, the Pavāraṇā does not stand, Sangha acts do not proceed, unity does not exist. Thus, with the shameless, up It shows that it is not proper to perform all Sangha-acts such as the Uposatha, because of the enjoyment of the Dhamma. And because Uposatha and Pavāraṇā are fixed in time and must necessarily be performed, their separate inclusion from Sangha-acts should be understood. Disrepute is blame. Dishonor is loss of retinue. The fourteen Khandhaka-duties are mentioned in the Vattakkhandhaka (Cūḷavagga 356 onwards). These are the fourteen duties: the duty of a newcomer, of a resident, of one departing, of expressing appreciation, of the refectory, of an alms-gatherer, of a forest-dweller, of a lodging, of a hot-bath house, of a latrine, of a preceptor, of a co-resident, of a teacher, and of a pupil. And these are to be observed by all bhikkhus, always, as is appropriate. But the eighty-two great duties are to be observed only at the time of having performed the act of reproof and so on, not always. Therefore, they are counted separately. Starting with "I shall lay down the duty for bhikkhus undergoing probation" (Cūḷavagga 75) and ending with "one should not give ordination... ...one should not walk on a promenade while walking on the ground," there are sixty-six duties mentioned. After that, the duties mentioned starting with "Bhikkhus, a bhikkhu undergoing probation should not dwell in a single covered lodging with a bhikkhu undergoing probation who is senior, or one who deserves to be sent back to the beginning, or one undergoing penance, or one deserving penance, or one deserving rehabilitation" (Cūḷavagga 82) are not different from those to be observed by ordinary bhikkhus, so they are not counted separately. Instead, because they are to be observed by different individuals such as those undergoing probation, senior bhikkhus, etc., they are grouped together and counted as five, making seventy-one duties. And among the duties for those who have undergone the act of suspension, it is said: "An ordinary bhikkhu should not accept salutation, rising up... ...back-rubbing during bathing" (Cūḷavagga 86). This non-acceptance of salutation and so on is one duty. And "An ordinary bhikkhu should not be humiliated for a transgression of morality" (Cūḷavagga 51) and so on are ten duties. Thus, there are eighty-two duties. Among these, some are duties related to the act of reproof and so on, and some are duties related to probation and so on, as the main points. By taking the essential, it is just eighty-two. But elsewhere, in the commentary section, it is said that a small amount, less or more, is not included in the count, hence "the eighty duties of the sections" is mentioned. Or else, all the duties mentioned in the Vinaya, not included in the previous fourteen duties, are to be understood as being eighty-two duties, or indeed eighty duties, when thus collected. "Restraint-Discipline" means the five kinds of restraint: restraint of morality, restraint of mindfulness, restraint of knowledge, restraint of patience, restraint of energy. It is called "restraint" because it restrains, and "discipline" because it disciplines, the bodily misconducts and so forth, which are to be restrained and disciplined respectively. "Abandonment-Discipline" means the five kinds of abandonment: abandonment by substitution, abandonment by suppression, abandonment by eradication, abandonment by tranquillization, abandonment by escape. Since it is abandonment in the sense of relinquishing, and discipline in the sense of disciplining, therefore it is called "Abandonment-Discipline." "Pacification-Discipline" means the seven ways of settling disputes. "Enactment-Discipline" means just the training rules. For that too is supported by the Buddha's enactment of the training rules, existing only when they exist. The connection is what is stated by making a chain method and making a tenfold connection. There, because each preceding word is connected only with the immediately following word, it is like an iron chain, hence it is called "chain method." In the ten sections, because each single word is connected with the remaining nine words, it is called "single-word-rooted." Here, regarding "a hundred meanings, a hundred dhammas," the chain method is described in the Parivāra (Pari. 334) through the "broken wheel" method, starting with "what is good for the Sangha, that is comfortable for the Sangha" and ending with "what is for the stability of the good Dhamma, that is for the support of the Vinaya." In that single-rooted method, by the "bound wheel" method, by connecting "what is for the support of the Vinaya, that is good for the Sangha," when a bound wheel is made, there are twenty words: the first ten are Dhamma words, and the last ten are meaning words. But in the single-rooted method, from one... In one turn, nine meaning-terms are obtained. Thus, in ten turns, ninety meaning-terms and ninety Dhamma-terms arise. These, combined with the ten meaning-terms and ten Dhamma-terms stated in the chain method, are to be understood as becoming the aforementioned one hundred meaning-terms and one hundred Dhamma-terms. What is said in the Sāratthadīpanī (Sārattha Ṭī. Pārājikakaṇḍa 2.39) as the introduction to the combination of one hundred meaning-terms and one hundred Dhamma-terms in both the chain method and the single-root method, even if thus established, does not accord with the verse (Pari. 334) "one hundred meaning-terms, one hundred Dhamma-terms," because it is said to be two hundred meaning-terms, two hundred Dhamma-terms, four hundred etymologies, and eight hundred knowledges. Therefore, it should be understood that "one hundred meaning-terms, one hundred Dhamma-terms" is stated according to the method mentioned here. And two hundred etymologies: one hundred etymologies by way of etymologies illuminating the meaning, and one hundred etymologies by way of etymologies that are the Dhamma itself, thus two hundred etymologies. And four hundred knowledges: one hundred knowledges in the one hundred meaning-terms, one hundred knowledges in the one hundred Dhamma-terms, and two hundred knowledges in the two hundred etymologies, thus four hundred knowledges. "Atirekānayanattho" means the sense of an unstated collection. The method of explaining the discourse on the first promulgation is concluded. The explanation of the recitation section on Sudinna is concluded. Explanation of the story of the female monkey 40. Indeed, the present tense verb in the sense of abundance, meaning that having engaged in it once, and not having ceased afterwards, it occurs with the intention of engaging in it day by day, so even at a time when the engagement is absent, like in "here the wrestlers fight," etc., taking into account its uninterrupted and frequent occurrence, the present tense verb "paṭisevati" (engages) is used. "Āhiṇḍantā" means wandering. 41. "Sahoḍḍhaggahito" means seized with the goods, or this is the reading. That training rule is just so, meaning, without taking into account any specific individual such as humans or non-humans, because it is generally stated "whatever monk engages in sexual intercourse" (Pārā. 39), it applies to humans, non-humans, animals, females, males, eunuchs, and hermaphrodites For one who engages in sexual intercourse in any of the thirty kinds of paths of the anus, that training rule becomes one that uproots him. This is the intention. By this, it is shown that what is presented in the context of the original rule and supplementary rules, for the sake of clear understanding, and for the purpose of illuminating specific meanings, arises from the context of the story. Touching is merely touching. Stronger than that is contact. But rubbing is making body contact with body, stronger than that. All of that means everything, like seeing, etc., that occurs with attachment. 42. To show the blameworthiness in the world of both rules with intention, like killing, etc., and rules without intention, like drinking alcohol, etc. (Pāci. 326 onwards), with a single defining statement, it is said: "That in which, in the intentional aspect, the mind is unwholesome, that is called blameworthy in the world." Here, although "in the intentional aspect" is suitable to be said with reference to rules without intention, because only they have an intentional aspect, nevertheless, by conceiving an unintentional aspect even for rules with intention, such as accidentally walking and killing a living being, the phrase "in the intentional aspect" is said in a general sense for both intentional and unintentional rules. Otherwise, the characteristic of blameworthiness in the world for intentional rules would not have been stated in this sentence.