English
Thus, it should be understood that at the rising of dawn, he commits an unintentional offense arising from inaction. If he closes the door and lies down, saying, "I will get up when dawn has risen," and even if the door is opened by others at the time of dawn, there is no offense for him, because there is no difference in closing the door between the night and day parts. A specific time for incurring the offense is to be desired, not for avoiding it, so it should be understood. For it is said, "He lies down at night without closing the door." If one lies down during the day having closed it, even if someone opens the door, there is no offense. Even if one does not get up oneself, and the door is open due to a cause, they say there is no offense. And if one does not get up according to the prescribed limit, but gets up only when dawn breaks, "There is an offense" is said referring to the root offense. But the offense of disrespect is still his, even if he got up before dawn, because it is said, "He is not freed from a dukkata." And the meaning of "not freed from a dukkata" is that even if one gets up before dawn and is freed from the root offense, one is not freed from the dukkata of disrespect. "He lies down due to sleep" is said by way of common usage. But because his feet are not lifted from the ground, this one is not called "lying down," therefore, no offense is stated. "One sleeping without support" means: from the waist upwards, not letting even a small part of the spine touch the ground, and sleeping without supporting oneself on a pillar or the like. But for one who lets the waist touch the ground, that is called lying down. For lying down is characterized by stretching out the back. Even in long prostrations and the like, because the spine is stretched out horizontally, it is indeed lying down, so the offense should be avoided, as "lying down" is stated in phrases like "He lay down at the feet, saying 'I worship.'" For him too, there is no offense because it is not an occasion for it at the moment of falling, and because he quickly got up when the occasion arose. But for one for whom it is not an occasion even afterwards due to unconsciousness, for him there is no offense, just as at the moment of falling. "He lies down there and does not get up" shows non-action even when it is an occasion, therefore, "for him there is an offense" is stated. "With one bend" means: bending the body to one side, without lifting both feet from the ground, he lies down. But in the Great Commentary, it is connected with what was said by the Elder Mahāpaduma. Therefore, it shows "This is the view of the Elder Mahāpaduma written in the Great Commentary." "Even for one sleeping there, there is no occasion," thus Mahāpaduma By the elder, it was said: "Because it is not within the scope, an offense is not seen." But the teachers do not declare it no offense, because for one sleeping, due to the absence of unconsciousness, it is within the scope. When there is unconsciousness, it is indeed no offense. However, the statement "two persons," etc., is also in the Great Commentary, and that, being stated later, is the authority. Here, even one who has become unconscious, like one seized by a yakkha, is included. But one who lies down for a single break, because he is not lying down, is to be understood as being freed from offense. 78. Apadeti means "in the sky." Pada means "footprint," therefore it is said "footprint in the sky." Etadagga means "this is the foremost." Yadida means "which this." The rest is clear. Thus, in the Samantapāsādikā, the Vinaya Commentary, the Dispeller of Doubts, The method of explaining the First Pārājika is concluded. 2. The Second Pārājika "By the Peerless One" means by the incomparable Conqueror, the second pārājika was proclaimed. Since now the turn for its explanation has come, therefore this is the explanation of that second one – this is the connection. Explanation of the Story of Dhaniya 84. "Seized by kings" means Rājagaha, as it is said "Mandhātu." Even that which is taken by the royal chaplain is considered taken by the king – this is the understanding from Mahāgovinda. Here, the neuter gender designation "Rājagaha" is with reference to the word "city." Others explain it in ways such as "Rājagaha" (king's house) means the house of kings, being a home, because of its well-arranged protection. "Vasantavana" means a pleasure grove. It is called Vasantavana because play is prevalent during the spring season. "With a well-secured door" indicates suitability for entering the rains retreat. "Nālaka's practice" refers to the practice of silence taught to Nālaka Thera in the Suttanipāta (Sn 684 ff.). "Five coverings" refers to the five: grass, leaves, bricks, stones, and plaster. "If he does not obtain... (etc.)... it should be made by himself" – by this, it is shown that, except for the case of a boat, it is not proper to enter the rains retreat elsewhere merely by making a dwelling, saying "I am without a lodging." It shows that one must seek a lodging, make a declaration, and then enter the rains retreat. "Not, monks... "Even without a dwelling," etc. For in the Pāli (Mahāva. 204), and in the commentary, it is strongly stated, without distinction, "even by one who has undertaken the practice of a reed-hut dweller." And only in boats, and in caravans, "I allow, monks, to enter the Rains-residence in a boat," etc. (Mahāva. 203). Even without a dwelling, by making it a temporary abode, the Rains-residence is permitted. It should be understood that it is not elsewhere. This is the proper practice, the suitable duty. "Katikavatta" means the duties of agreement, such as "always be diligent, abandoning delight in chatter," etc. "Khandhakavatta" means the duties of the sections, such as "the duties of the sections, like those for arriving monks, should be fulfilled," and having resolved upon these duties of the sections. Regarding the word "vassaṃvutthā" (having completed the Rains), in the commentary it is said: "Those who have entered the first Rains-residence, having made the great Pavāraṇā, are called 'vutthavassā' from the first day of the month onwards." Therefore, on the day of the great Pavāraṇā, whether having made Pavāraṇā or not made Pavāraṇā, those going elsewhere should only go if there is a reason for a seven-day journey, not otherwise. Otherwise, there is a break in the Rains-residence and an offense of wrong-doing; this should be understood. For "I enter the Rains-residence for these three months" and it is said (Mahāva. 185): "Monks, having entered the Rains-residence, one should not depart on a journey having completed either the first three months or the last three months." And here it is said: "Having completed the Rains-residence, after the three months... they departed." The day of Pavāraṇā is also included within the three months. But some say: "I allow, monks, those who have completed the Rains-residence to make Pavāraṇā in three ways" (Mahāva. 209). Since it is said that "vutthavassā" (having completed the Rains) refers to those who have completed the Rains-residence even before the act of Pavāraṇā, it is permissible to go as one pleases on the day of the great Pavāraṇā, even without a reason for a seven-day journey. That is merely their opinion. For the permission for those who have completed the Rains-residence to make Pavāraṇā was made to prevent those who had not entered or had broken the Rains-residence, etc. and not to show that one may depart after completing it on the day of Pavāraṇā, as there is no such implication here, and to make Pavāraṇā is not proper... Here, the Pavāraṇā of those who have undertaken (the Rains) is prescribed. And those who, having undertaken the Rains, and not having broken the Rains, dwelt until the day of Pavāraṇā, they, by that much, for the Pavāraṇā ceremony, are called, by implication, "having completed the Rains." According to the principle that "a little less or more is not counted," not for the Kathina ceremony, due to the three months not being fully completed. Otherwise, even on that great Pavāraṇā day, there would be the occasion for spreading the Kathina. "I allow, monks, for bhikkhus who have completed the Rains to spread the Kathina" (Mahāva. 306) – this, however, along with "Monks, having undertaken the Rains, one should not set out on tour without having completed the first three months or the last three months" (Mahāva. 185) and so on, is said, without implication, referring to the spreading of the Kathina and setting out on tour starting from the day immediately following the great Pavāraṇā. And in the Parivāra, having said, "The month for spreading the Kathina should be known" (Pari. 412), it is said, "The last month of the Rains should be known" (Pari. 412). Indeed, the time for spreading the Kathina, from then on is also the time for setting out on tour. Not before then, because only those who have completed the Rains are eligible to spread the Kathina. Indeed, since the Kathina cannot be spread on the day of Pavāraṇā, for that very reason, bhikkhus are not considered to have completed the Rains, because the day of Pavāraṇā has not been completed. But what is said in the Sāratthadīpanī (Sārattha. Ṭī. Pārājikakaṇḍa 2.84), "Even if that day is not completed in part, it is considered completed with respect to the completed portion," and so on, that is not appropriate. Indeed, only one who dwells until the time of dawn at the end of that day is called "having completed that day," just as in cases like probation or dwelling in the forest. And this discussion will become clear further on in the Vassūpanāyikakkhandhaka, so we will make it manifest there. "Having made Pavāraṇā at the great Pavāraṇā" – this is merely to show that one has undertaken the Rains previously and has not broken the Rains, even for those who have not made Pavāraṇā due to some impediment,