English
it should be withdrawn as 'badly taken.' If he knows that 'those who speak according to Dhamma are more numerous,' it should be announced as 'well taken.' Thus, bhikkhus, is the whispered-in-the-ear vote-taking." And here, for an assembly overwhelmed by shamelessness, the secret vote-taking should be done; for one overwhelmed by shame, the open one; for one overwhelmed by foolishness, the whispered-in-the-ear one, so it should be understood. "By the majority of those who speak according to Dhamma" means by those who speak according to Dhamma being more numerous even by one. What then is the statement regarding two or three? "It is settled by four methods of settlement" this is said in a comprehensive sense. But there, settlement by two alone should be understood. Thus decided: if there is no offense, having made both apologize, then if there is, having shown the offense, it is decided by way of establishment. The counter-action, however, will come later in the settlement of offense-cases. Not suitable for a recluse, unmonastic, not to be done by recluses, in that. When there is transgression, when there is an offense. By what is close to a pārājika: by a dukkaṭa or a thullaccaya. Indeed, in sexual misconduct, what is close to a pārājika is a dukkaṭa. In taking what is not given, etc., it is a thullaccaya. "He attends to it" means for one who conceals. "He will be one whose root is not cut" means he will not have incurred a pārājika, it is said that he will be virtuous. "Having behaved properly" means having fulfilled the observance. "He will obtain restoration" means he will obtain the calming of the action. Of that, of the offense-case. There is no settlement by "in the presence" rule alone without confession, or without such patience, because there is no settlement. "Which is the confession" is the connection. Here, in the declaration of offense. "It may be" means it must be. "For harshness and fierceness" means for the state of harshness and for the state of fierceness. "Serious offenses" means both pārājika and saṅghādisesa. "Connected with laypeople" means an offense incurred in the low disparagement, blaming, or religious promises of laypeople. "According to what is suitable" means "by two methods of settlement, by three, by four, by one" in this way, according to the method stated. Here, in this section on settlements. "Method of decision" means just the method of decision. Therefore, it is said: "The elaboration, however," etc. Of that, of the elaboration. "Stated in the Samantapāsādikā" means stated in the Vinaya commentary named Samantapāsādikā. Therefore, the meaning is it should be understood according to the method stated there. This much, this is the limit, no more than this. The description of the Settlement of Cases is finished. Thus, in the Kaṅkhāvitaraṇī, the commentary on the Pātimokkha, the meaning of Vinaya. The Elucidation of Hidden Meanings The Explanation of the Bhikkhu Pātimokkha is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Explanation of the Bhikkhunī Pātimokkha The Pārājika Section The connection is: "The Lord proclaimed the Pātimokkha for the welfare of the bhikkhunīs." Here, "proclaimed" means taught, made known. Common Pārājika 1. Explanation of the Training Rule on Sexual Intercourse "Mere utterance" means mere words, the intention is that there is no meaning. "Mere difference of gender" means merely the distinction of male gender and female gender. "Distinction" means difference. "And with desire" means with affection, with love. "And with liking" means with wish. "Defiled" means corrupted. "One whose full ordination is complete" means one who is fully ordained, meaning one who is ordained by both Saṅghas. The Explanation of the Training Rule on Sexual Intercourse is finished. Uncommon Pārājika 5. Explanation of the Training Rule on Above the Kneecap "Above the waist" means above the second major joint. "Moving hither and thither" means the hand or body moving horizontally hither and thither. "When one is wet from one side" (Pāci. Aṭṭha. 662) means when the bhikkhunī is wet, meaning when the bhikkhunī is wet with lust for bodily contact. The state of being wet from one side should be understood as being solely due to the bhikkhunī. This has been stated in the Samantapāsādikā (Pāci. Aṭṭha. 662): "Here, although 'from one side' is stated without distinction, it should be understood that this specific offense is stated when the bhikkhunī alone is wet." "Man's body" means any part of a man's body. "Even when both are wet" means even when the bhikkhunī and the man are both wet with lust for bodily contact. "With one's body" means with one's own body as defined. "Attached to the body" means attached to the man's body. "Or with the remaining body" means with the body remaining from the defined body, meaning with the body designated as above the armpits and below the kneecaps, and below the waist. Of that body They go to any part of the body of that man who is lustful. Just as here, for her who touches it herself, there is a grave offense, so too, for her who approves of his touching, it should be understood. "There is no lust for bodily contact in the man" means sexual desire in the man, or affection for a householder, or a pure mind. "Remaining" means what remains outside the scope of a pārājika offense. "By that which is attached to the body, etc." refers to all instances like, "If one touches that which is attached to the body with that which is attached to the body, there is an offense of wrong-doing" (Pāci. 659, 662). In cases like "unintentionally," if she touches it distractedly, or with her mind elsewhere, or not knowing "this is a man" or "this is a woman," or even if touched by him, if she does not enjoy that touch, even if there is touching, there is no offense. The explanation of the training rule concerning above the knee is concluded. 6. The explanation of the training rule concerning concealing a fault "Having committed a pārājika offense" means having committed one of the eight offenses, the four common to monks, and the four not common. And this pārājika (Pāci. Aṭṭha. 666) was laid down later, but the compilers of the council paired it with the former and placed it in this position, so it should be understood. However, by the statement, "one of the eight pārājikas" (Pāci. 666), it should be understood that she who conceals a fault is also a concealer of a fault. Although the concealment of a fault is done out of affection, nevertheless, the mind that transgresses the training rule is indeed sorrowful. Therefore, it causes painful feeling, as it is said, "Therein is an offense of expiation... and the rest is similar." The explanation of the training rule concerning concealing a fault is concluded. 7. The explanation of the training rule concerning following an expelled one "By the Teacher's instruction" means by the completion of the motion and by the completion of the announcement. But here, the motion and announcement, preceded by admonition and reminding, are called the Teacher's instruction, as it says, "here also," etc. "The act" means both the laying down of the motion and the words of announcement. "Disrespect" means towards the person and the Dhamma. And that which is devoid of respect. Therefore, it is said, "by which," etc. There, in the included group, or in that Sangha, in the group consisting of many individuals. The meaning is stated by this: "not behaving for proper conduct." By "one act, etc." is meant by one act, one declaration, equal training. By "state of going together" is meant by the state of living together. Those whose dwelling is equal are "equal dwellers." Now, by the dwelling by which they are called "equal dwellers" (Pāci. Aṭṭha. 669), that dwelling does not exist for that expelled one with them. And with whom that dwelling does not exist for him, by that, those bhikkhus are not made his companions. Therefore, to show this meaning that he is called "one without companions," "but of whom," etc., is said. Having thus explained the words, now to show only the meaning, it is said: "the meaning is, not having attained the state of equal dwelling." Lest someone should doubt, "What is that following?", showing its nature, he says, "whatever view he holds," etc. There, "he" means the expelled one. The explanation of the training rule concerning following the expelled one is finished. 8. Explanation of the training rule concerning the eight matters. By "due to the pleasure of the world, the intimacy of friends" (Sārattha. Tī. Pācittiya 3.675) is meant due to the intimacy of friends, which is called the pleasure of the world. "What is that?" he says, "by the passion of bodily contact." Here, "soaked" is called "avassutā" by the passion of bodily contact itself, not by the passion of sexual intercourse. "How is this to be understood?" he says, "for this very reason," etc. "What is the reason here?" he says, "for its investigation has been made in the Samantapāsādikā." There, this is the investigation: "Here, 'unholy conduct' is to be understood as bodily contact, not sexual intercourse." For there is no grave offense in the vicinity of sexual intercourse. And the statement "a discerning person is capable of engaging in bodily contact" (Pāci. 676) is also proof here. What is done by whom, that belongs to him alone. To show that "of the male person" is a possessive statement, "what by the male person," etc. It is said. There, "hand" means one's own hand. And it is not merely the grasping of a hand here, meaning the grasping of the hand as stated, "the hand, from the elbow up to the tips of the nails" (Pāci. 676), but rather, having combined the grasping of that and any other apārājika area, it is called "grasping of the hand." Similarly, "grasping of the edge of the outer robe" is not merely the grasping of the edge of the outer robe,