English
"Having attained the fruit of stream-entry" is said from the final section. "Acknowledging the sitting" means acknowledging a private sitting in the manner of sexual bodily contact, etc. Therefore it says, "or by a pārājika," etc. "Not acknowledging" means even a shameless person not acknowledging should not be charged with an offense. For as long as he does not acknowledge the fault, he should be called "neither pure nor impure," but he should be charged according to the sequence of events. For this has been said – Acknowledgment is made by the conscientious, Among the shameless, it is not found thus; Even if a shameless person speaks much, One should charge him according to the sequence of events. (Pari. 359); In "Regarding sittings, etc. ... only by acknowledging should that bhikkhu be charged," here "acknowledging" is said assuming that even though it is not present in the Pāli, it is implied by the context. "You make them speak" means, even one free from doubt about his psychic power, advising him, said: "By sitting in an unsuitable place without examining, you make even people like me speak ill of you, saying, 'The elder is sitting privately with a woman on one seat.' The intention is, 'Do not do so again.'" "You did this" means, revealing this special attainment which should be concealed, you did this only to make them believe. "You should protect" this superhuman state... ...do not reveal to others. 451. "Pācittiya for sitting" means that if there is enjoyment in sitting alone, it is a pācittiya. But if he dispels that enjoyment of sitting alone and is otherwise occupied with attention to his meditation subject, or has fallen asleep, there is no offense. Therefore it is said, "when enjoyment arises." By "with a woman sitting," it shows the absence of enjoyment at the moment of sitting down. For if enjoyment were to arise at the moment of sitting down, he should get up. Otherwise, there is an offense, just as when a woman gets up and sits down again and again; in that case, too, if the bhikkhu gets up, there is no offense. Therefore, they say that the offense of sitting alone can also arise from inaction. These indeterminate rules, and the next one, are not laid down separately by way of prescribing offenses for sitting alone and so on, because offenses for these are prescribed in other training rules. But they are laid down by way of a case, divided into two, for the purpose of showing the method of investigation for those who are accused of a pācittiya or other offense by someone. And since these are sufficient for bhikkhunīs to grasp the method of investigation, it should be understood that they are not stated separately for them. The distinction of factors here should be understood according to the offense that is confessed. Therefore it is said, "this rule is indeterminate." Here, it is said that "the origins and so on are similar to the first pācittiya" because the three offenses—pārājika, saṅghādisesa, and pācittiya—which are stated here as indeterminate, have similar origins and so on. The commentary on the first indeterminate training rule is finished. 2. Commentary on the Second Indeterminate Training Rule 452. Instead of saying, "He should not sit alone with a woman," it is stated, "It is forbidden with a woman," and so on. Therefore, the word "alone" (eko), being in the nominative case, does not agree with the word "forbidden" (paṭikkhittaṃ). He argues that it should be "for one" (ekassa) by saying, "otherwise, indeed," and so on. 453. "In the courtyard of the monastery," and so on, means the hall of the monastery. The word "and so on" includes the cetiya hall and so on, enclosed by a wall and so on. It is hidden. "Hidden inside" means included in an uncovered place. Here, it is connected as: "even a woman commits no offense." Why does a woman commit no offense only here, and not in the previous training rules? Because this training rule arises from lewd speech without sexual intercourse. For women, they conceal sexual intercourse among themselves, like a monk who has fallen asleep after opening the door in a great forest. But they do not conceal lewdness. Therefore, in the training rule on lewd speech, it is said: "Those women who were modest, they went out and complained to the monks." Therefore, it is said: "even a woman commits no offense." They also state the reason as: "because it is an uncovered place." Since lewd speech by body is also possible in this training rule, the privacy of the eye and the privacy of the ear are intended, thus it is said: "not blind, not deaf," and so on. Some, however, in the Vibhaṅga, after only saying: "it is not fit for action" means "it is not possible to engage in sexual intercourse," and not saying: "it is not possible to engage in bodily contact," say that even in an uncovered place, seeing the absence of others, it is possible for a woman to engage in bodily contact. Therefore, a blind person, even if not deaf, standing within twelve cubits in the range of hearing, does not know the presence or absence of bodily contact. Thus, without considering the possibility of lewd speech by body, "not blind, not deaf," and so on, is said to avoid the offense of bodily contact. What is said in the Sāratthadīpanī: "A blind person is mentioned in terms of bodily contact," that is said without considering the possibility of lewd speech by body. It should be understood as: "also in terms of bodily contact." Therefore, it is said: "In this training rule, only the privacy of the ear is intended... ...but what is said by some, 'both privacies are intended here,' that should not be accepted." What is said to prove the absence of privacy of the eye: "For in an uncovered place, that "the secret of the eye arises," and so on, is said. That is not appropriate, because one cannot discern the body's radiance or the taking by hand, and so on, of one standing too far away. Therefore, in the Pāli, "the secret of the eye" is said, and it is not rejected in the commentary. Not only is it not rejected, but it is also said, "not blind and deaf, and a blind or not deaf person does not do it." Therefore, both secrets should be taken here. By "within twelve cubits," it shows that the secret of the ear is delimited by twelve cubits. The secret of the eye, however, should be understood as delimited by where the body's movements, and so on, are not perceived. "But a deaf person is also sighted" is said with reference to the gross speech saṅghādisesa. "A gross offense is stated" means that a gross offense is also stated in addition to those stated in the previous training rule. This is how the meaning should be taken, not that it is only a gross offense, because physical contact is also taken here. Therefore, only "excluding the pārājika offense" is said; otherwise, "and physical contact" should have been said. "Arising from three sources," and so on, is said with reference to the gross speech saṅghādisesa, which is additional to those in the previous training rule, because physical contact, and so on, are also stated in the previous training rule itself. But some say they are not stated here. This should be taken after investigation. The explanation of the second undetermined training rule is finished. The method of explaining the undetermined rules is finished. 4. The Nissaggiya Section 1. The Robe Chapter 1. The Explanation of the First Kathina Training Rule 459. "Samitāvinā" means with evil appeased. "Gotamakacetiyaṃ" refers to a monastery built at the shrine site of the Gotama yakka. 461. "Navamaṃ vā dasamaṃ vā" is a locative case indicating use. "Sace bhaveyya" means if anyone should have a doubt. "Vuttasadisaṃ" means similar to what is said, similar to the delimitation of "the tenth." Some also write "vuttasadisamevā." In "dhāretuṃ," "āhāti" should be understood as the remaining part of the text. 463. S They put them away in a needle-case, keeping them safe, and this is said to show that all needlework is finished. This is a lost robe. "These" refers to lost robes and so on, showing the absence of the robe impediment. "Of the second impediment" means the dwelling impediment. Here, by showing the absence of two impediments with the two phrases: "when the robe is finished" and "when the kathina is lifted," it is explained that within the five months of the meaning-kathina, as long as one of the robe impediment or the dwelling impediment is not removed, it is permissible to wear an extra robe. "Going forth is within" means "near the going forth," and similarly for the rest. The detailed explanation will become clear in its proper place. "A period of ten days at most" is an expression of absolute connection. This is what is meant… "a state of ten days at most" is merely an explanation of the meaning of the term "ten days at most." The connection here should be understood as: "a state of ten days at most" is what is meant. "This meaning" and so on is said to show the intended meaning of the term "ten days at most." There, "this much time" means the time referred to as "ten days at most." "Linen" means a linen cloth robe woven from linen threads; they call it "bark-made." "Cotton" is woven from cotton threads; similarly for the rest. "Woolen" is a cloth woven from the woolen threads of sheep and so on. "Hemp" means all linen threads and so on, or a robe woven by mixing some of them. Some say "hemp is also bark-made." "Dukūla," "pattuṇṇa," "somāra cloth," "cīna cloth," "miraculously produced," "divinely given"— these six robes are not mentioned separately because they are in conformity with these. For "dukūla" is in conformity with hemp, being bark-made. "Pattuṇṇa is a kind of silk" is stated in the Abhidhāna-kosa. "Somāra cloth" and "cīna cloth" are fabrics produced in the Somāra country and Cīna country. "Pattuṇṇa" and the other two are in conformity with silk, being made of threads produced by insects. "Miraculously produced" means "come-bh"