English
"Of these" refers to the four kinds of disputes. "Of that" refers to those Khandhakas and Parivāras. "Right there" means in those very Khandhakas and Parivāras. "Everywhere" means in all the training rules. Thus, in the Vinaya commentary called Samantapāsādikā, the explanation of the Bhikkhu Vibhaṅga commentary is concluded. By me, named Jādilañchita, it has been recited for many. Well done, the method of explanation for the Mahāvibhaṅga is concluded. The Bhikkhunī Vibhaṅga 1. Explanation of the meaning of the Pārājika Section Thus, having made the method of explanation for the Bhikkhu Vibhaṅga; I will make the method of explanation for the Bhikkhunī Vibhaṅga. "Yo" means Vibhaṅga. "Vibhaṅgassa" means "Vibhaṅga of it". "Assa" means "is". "Tassa" refers to the Bhikkhunī Vibhaṅga. "Yato" means "because". This is the explanation here: Since, immediately after the Bhikkhu Vibhaṅga, the Bhikkhunī Vibhaṅga is included, and since the turn for commenting on that Bhikkhunī Vibhaṅga has arrived, therefore, to provide an explanation of its new words, this commentary is given first in the Pārājika section. The explanation of new words is "apubbapadavaṇṇanā", that. 1. The First Pārājika Training Rule 656. In "Tena...etc....Sāḷho", the remaining part of the text "ettha" should be inserted. To show that the word "Sāḷha" is a noun among the five kinds of words, namely substance, quality, action, genus, and name, it is said: "Sāḷha is his name." "Migāramātuyā" refers to Visākhā. For she was placed in the position of a mother by the wealthy Migāra, hence her name Migāramātā. Showing that "navakammika" means "one who undertakes new work," it says "navakammādhiṭṭhāyikā" (one who supervises new work). By "endowed with wisdom," it shows the meaning of the word "paṇḍitā" (wise woman) as: wisdom is called "paṇḍā," and it has arisen in her. "Veyyattikena" means "by being especially clear" or "by going forth clearly," which is the person, to that person, this is individual, knowledge, by that. To show the distinction between the wisdom called "paṇḍā" and the wisdom called "medhā", it is said: "in grasping the Pāli" and so on. For the wisdom called "medhā" is distinct from the wisdom called "paṇḍā" because it is accompanied by mindfulness. "Tatrupāyāya" is an unelided compound, like "tatramajjhattatā" and so on. By "in actions" it shows the scope of that word. "For examining the actions to be done" means for investigating the actions to be done. The word "ca" shows the dvandva compound of the word "katākataṃ". "In the serving place" means "parivesana" is where they enter to eat, that very place is the serving place, in that. "Nikūṭeti": here, showing that it means "in a place devoid of a peak called kūṭa", he says: "deep, shown as if corner-like". The prefix "vityū" means "distortion", the word "sara" means "sound", so he says: "a distorted sound". "Caraṇa" is the foot, by which one walks; showing that "caraṇagilānā" means "one whose illness has arisen in the foot", he says: "afflicted with a foot disease". 657. By "tintā" he shows that the word "avassuta" here means "wet" only, not otherwise. "Assa" means "of the word 'avassutā'". "Said in the word division" is the connection. "Tattha" means "in the word division". The connection is: just as a cloth is dyed with a dye, so is she thoroughly dyed with the defilement of bodily contact. By "endowed with longing" he shows that "apekkhavatī" means "she has longing". Showing that "paṭibaddhacittā" means "her mind is bound to this", he says: "as if her mind is bound and placed". "Also in the second word division" means also in the word division of "avassuto", the second word. Since the word "puggala" is a general term for beings, he specifies it with the word "purisa". "Adhoubbha": to show that these particles can be compounded with the genitive case, it is said: "below the collarbones" and so on. Now, just as here "below the collarbones" is said This (is) also to be said in the word-division. Why was it not said? He says, "In the word-division," etc. By the sequence of words: by the order of the words "below" and "armpit." Here: in the areas below the armpit and above the knee. By common pārājikas: by pārājikas common to both bhikkhus and bhikkhunīs. Merely a name: just a name. 659. "Thus": the connection is "having divided by this Pāli text." There: in the statement beginning "ubhatoavassute" (both flowing). The reading "ubhatoavassute" is the original reading itself, not another; showing this, without making a distinction, it is said "ubhatoavassute means ubhato avassute." "Ubhato" (both): here, to show the form of "ubha" (both) and the occurrence of the "to" suffix in the sense of the genitive, it is said "of the bhikkhunī and of the man." There, by the words "bhikkhunī" and "purisa" (man), it shows the form of "ubha." By the two words "yā" (which) and "sa" (he), the "to" suffix is in the sense of the genitive, meaning "when there is a state of flowing for both." The meaning of state is to be understood without a bhāva suffix, so he says "in the state of flowing." "As delimited": by whatever is delimited, "below the armpit, above the knee." "Of oneself": of the bhikkhunī. "Or of him": or of the man. "Here too": even in touching the body connected to the body. "There": among those bhikkhus and bhikkhunīs. It should not be made to do, because it is not said "should consent to bodily contact"; this is the intention. "Even not moving": even not shaking; the word "pi" (even) is for possibility, thereby showing that if moving, it is even more so. "But if it is so": but if she consents with her mind alone. "Originating from action": the state of this training rule originating from action. "By way of being frequent in that": like in "forest-dweller" (M.N.A. 2.201; 3.133), "battle-goer" (M.N. 2.108), etc., by way of originating frequently from that action. That is: originating from action. 660. Here: in the areas above the armpit and below the knee. 662. In "ekato avassute" (one flowing), here too the "to" suffix is in the sense of the genitive. Even of the general statement. because of the special state, and because the special thing should not be applied by one desiring the special, he says, "by a bhikkhunī only." Therein, in the statement beginning "when one side is moist," "likewise" indicates the meaning of being moist with the defilement of bodily contact. In the four, meaning the four, namely, the defilement of sexual intercourse, the defilement of bodily contact, the defilement of household affection, and pure thought. Where, in which place. 663. "Not knowing whether this is a man or a woman" is the connection. First. 2. The Second Pārājika Rule 664. In the second, "kacci no sā," the word "no" has the meaning of "nu," so he says, "kacci nu sā." Loss of retinue means the destruction of one's followers. In "disrepute," taking direct blame, to show that "disgrace" means indirect blame, it is said, "or indirect blame." 666. "She who has incurred a pārājika" shows the scope of the pronoun "sā" in "she or." Of the four, this is the genitive of determination, meaning "among the four." After, after all pārājikas. In this place, in the space between the first and third pārājikas. Placed, deposited by the compilers. Here, in this rule. Therein, in the rule concerning a grave offense. Second. 3. The Third Pārājika Rule 669. In the third, "its" refers to the phrase "by Dhamma, by Vinaya." The word analysis is stated, is the connection. Showing that both the motion's completeness and the announcement's completeness are called the Teacher's instruction, he says, "motion... and completeness." By the Teacher's instruction, and by the Teacher's command. Act, the act of suspension. Therein, in the Saṅgha. Just as in "does not accept the word," etc., "does not accept the Saṅgha" means not following, so he says, "does not follow." Therein, among the Saṅgha and others. This co-residence, "co-residence" means where bhikkhus reside together, so this is co-residence in terms of a single act and so on. "By the state of going together" shows the meaning of "sahāya" as "they go together, they proceed together." he sits. Those are the bhikkhus. By whom, that is, by the bhikkhus. Of him, that is, of the suspended one. By him, that is, by the suspended one. Of himself, that is, of the suspended one. The third. 4. The Fourth Pārājika Rule 675. In the fourth, "overcome by lust for sexual intercourse" is not intended; "overcome by lust for bodily contact" is intended, so it says "overcome by lust for bodily contact." The word "of a male person" should not be connected with the word for "hand"; it should be connected only with the word for "grasping," so it says "what by a male person," etc. That is grasping; the statement "grasping by hand" is merely an illustration, so it says "also other," etc. There, "also other" means other than grasping by hand. In the non-pārājika area, that is, in the area above the navel and below the knees. Of the word "grasping by hand." Here, in the phrase "for the purpose of engaging in unrighteous conduct." Bodily contact is just bodily contact. Therefore it is said, "not sexual intercourse." Indeed, or because. Here, in the sense of bodily contact. Proving. "With three women" is a locative usage here. For the meaning is "in three women," or it should be construed as "having approached three women." The same method applies further on. The construction is "whatever sexual intercourse there is, he does not engage in it." "Na seveti" (does not engage) and "na sevati" (does not serve). For the "i" of "ti" becomes "e." "Three men" means "in three men," or "having approached them." "And three ignoble eunuchs" means "in three ignoble hermaphrodites and eunuchs," or "having approached them," is the construction. "And he does not engage in sexual intercourse in the organ" means he does not engage in sexual intercourse in his own organ.