English
The explanation of the training rule concerning reciting Dhamma word by word is finished. 5. The explanation of the first training rule concerning sleeping together Here, by the saying, "Except for a bhikkhu, everyone else is called an unordained person" (Pac. 52), even an animal is an unordained person, but not all of them, only those that can be a basis for an offense of sexual intercourse, thus it says "even an animal," etc. Its definition should be understood in the same way as stated for the offense of sexual intercourse. In "for two or three nights," the word "two nights" does not carry any special meaning; it is merely said in accordance with common usage for the sake of verbal euphony and familiarity. However, the phrase "for two or three nights" is stated to show the literal meaning, or the inclusion of "two nights" should be seen as indicating three consecutive nights. "Sleeping together" means sleeping in one place. "Sleeping" is also called the act of lying down, which is the extension of the body, as in "lying down is sleeping," and the lodging where one sleeps is also called "sleeping" as in "they sleep here, therefore it is sleeping." Both of these are generally understood here a, or taken by a single bed-and-seat, he says, "Completely covered and enclosed," and so on. There, a bed-and-seat which is completely covered by five coverings above (Pacittiya Atthakatha 51), or by anything else, even a cloth, and completely enclosed from the ground up to the covering, or even without reaching the covering, by a wall one and a half cubits high at the very least, or by anything else, even a cloth, this is called completely covered and completely enclosed. But that which has most of its area covered above, and little uncovered, and is mostly enclosed all around, and little unenclosed, this is called mostly covered and mostly enclosed. In that completely covered and enclosed, or mostly covered and enclosed. "Vidaheyya" means he should do, and that is to accomplish in meaning, so he says, "he should accomplish." This is the brief meaning here: "Having entered the bed, which is a bed-and-seat, he should make, he should do, he should accomplish the bed, which is the stretching out of the body." One and a half cubits high should be taken by the carpenter's cubit. "Ekupacaro" is said with reference to the singleness of the entrance for use. The connection is that a four-sided hall with a hundred rooms is single-entranced. "Therein" means in that same bed-and-seat where he stayed on previous days. "Or in another such" means in another bed-and-seat not previously stayed in, endowed with the characteristics described. "With him" means with whom he stayed on previous days. "Or with another" means with one other than with whom he stayed on previous days. "Sankhepo" means a brief explanation. If so, how should the detailed explanation be known? He says, "The detailed explanation, however," and so on. In "partially covered and enclosed," and so on, the word "and so on" refers to "in a completely covered and partially enclosed, a dukkata; in a mostly covered and partially enclosed, a dukkata; in a completely enclosed and partially covered, a dukkata; in a mostly enclosed and partially covered, a dukkata." (Pacittiya, Eight, 53) Aṭṭhakathā commentary's inclusion. Having gone out before dawn on the third night, and then having returned to stay— that is, having gone out before dawn on the third night, having let the dawn rise outside, and then having returned to stay when the sun had set on the fourth day. In "completely covered, completely uncovered," and so on— here, by the word "and so on," is included what is stated in the Pāli: "completely covered, completely uncovered, mostly covered, mostly uncovered" (Pacittiya, 54); and what is stated in the Aṭṭhakathā: "half-covered, slightly uncovered, no offense; half-uncovered, slightly covered, no offense; slightly covered, slightly uncovered, no offense" (Pacittiya, Eight, 53). The explanation of the first rule on sleeping together is finished. 6. Explanation of the second rule on sleeping together "With a human female" means with a living human female. They say: "A dead female, although she is the basis for a pārājika offense, since she is in the category of 'not taken up' (unconscious), does not cause an offense of sleeping together" (Vajiraṭīkā, Pacittiya, 55). However, with invisible yakkhiṇīs and petīs, and with a female animal who is not the basis for sexual intercourse, there is no offense. "Even on the first day" means not only on the fourth day as in the first rule, but here it means "even on the first day." By this, it shows that there is no time limit in days here. However, it should also be noted that there is this distinction: the three factors are a sleeping place that is the basis for a pācittiya, lying down there with a woman, and the setting of the sun. The explanation of the second rule on sleeping together is finished. 7. Explanation of the rule on teaching the Dhamma "With six or five words" means with six or five words. How is the limit of words to be understood here? It says: "more than six or five words," and so on. "Everywhere" means in the Sutta and in the Aṭṭhakathā. If one wishes to speak the Aṭṭhakathā, the Dhammapada, or a Jātaka story, and so on, it is permissible to speak only six words. When speaking with the Pāli, one What word is from the Pāli, and what five are from the commentaries? Thus, it should be spoken without exceeding six words. By a man: by a human man. Therefore, it is said: “Having taken a human form,” and so on. Three Pācittiyas: three Pācittiyas arise depending on whether one perceives a woman as a woman, as doubtful, or as not a woman. Or to another woman: having taught one woman and sat down, then to another woman who has come again. However, it is permissible to teach even a hundred women while sitting on the same seat. Since it is said, “to an intelligent woman,” there is no offense in teaching an unintelligent woman. Absence of change of posture: the absence of a change of posture by oneself or by the woman. Absence of a suitable attendant: the absence of an intelligent suitable attendant. It means the absence of a human with the characteristics mentioned in the second Aniyata. Action and non-action: here, teaching the Dhamma with more than five or six words is action, and not taking a suitable attendant is non-action; this should be understood. The explanation of the training rule on teaching the Dhamma is finished. 8. Explanation of the training rule on declaring a superior state Directly: “He attained the first jhāna,” and so on (Pāci. 71), straightforwardly. Declared indirectly: “The bhikkhu who lived in your monastery attained, attains, or has attained the first jhāna,” and so on (Pāci. 75), spoken by way of another. At the time of parinibbāna (Pāci. Aṭṭha. 77), or when being excessively pressed in between, it is permissible to declare the superior state of an ordained person. Even when not being excessively pressed (Sārattha. Ṭī. Pācittiya 3.77), if there is such a reason, it is indeed permissible to declare it. Therefore, a certain elder, being reproached by a certain young bhikkhu, said: “Friend, do not strive for the higher paths; you have reproached one whose defilements are destroyed.” And when the elder asked, “Friend, do you have a footing in this Dispensation?” the young bhikkhu said, “Yes, venerable sir, I am a stream-enterer.” Even knowing, “He is the doer,” to show the unfailing nature of the practice— By this encouragement, and by this praise, the noble ones reveal themselves. Therefore it is said: "When there is such a reason, one should declare it to an ordained monk." But regarding the virtue of learning and precepts, it is permissible to declare it even to an unordained person. Why are mad persons, etc., not included here? It is said: "Because..." and so on. By "etc." is meant those whose minds are disturbed or who are afflicted by pain. "When that exists" means when there is madness, etc. "Not included here" means they are not included in the word-analysis of this training rule. "Without intention" means without a mind that knows the declaration. "Two intentions with wholesome and indeterminate minds" this is said referring only to noble persons by way of the highest classification. For ordinary persons who have attained jhānas but do not know the declaration, do not declare it even with unwholesome minds due to greed for the object. Or due to the absence of painful feeling, it should be understood that this was said in accordance with "two feelings." The explanation of the training rule on declaring a real state is concluded. 9. The explanation of the training rule on declaring a serious offense. "Of the two groups of offenses" means of the two groups of offenses known as pārājika and saṅghādisesa. "For future restraint" means for future restraint, thinking: "Thus, this one, even with shame and fear of blame from others, will undertake future restraint." "Having made a limit or not made a limit for offenses and families" means having made a limit or not made a limit, thinking: "So many offenses are to be declared, in so many families are they to be declared." "For a minor offense" means for a minor offense, which is the remaining five groups of offenses, excluding pārājika and saṅghādisesa. "The remaining six groups of offenses" means the remaining six groups of offenses, excluding saṅghādisesa. "A serious offense, which is the transgression of the first five training rules," means a serious offense, which is the transgression of the first five training rules, beginning with abstaining from taking life. "The other, a minor offense or transgression," means the other five, such as eating at the wrong time, emission of semen, physical contact... or a non-gross offense of self-gratification. As to "mere object": "He has emitted semen, a gross act, self-gratification,