English
This is said with reference to the "anuloma pārājika." "There would be cutting off on account of sexual intercourse" means there would be cutting off on account of sexual intercourse, that is, it would be a pārājika. By the skillful, that is, by those expert in answering questions, or by those desirous of skill. This question is stated with reference to the eight matters. Because it causes sweat to be released for those contemplating for the purpose of answering questions, it is called "the verse that releases sweat." Explained. It is contradicted: The statement "not sexual intercourse" contradicts the statement "there would be a cutting off on account of sexual intercourse," meaning it does not agree. If one were to say this, it is not contradicted. Why? The explanation is because it is the prior part of sexual intercourse. By this, it is shown that physical contact, which is the prior part of sexual intercourse, is metaphorically referred to there by the word "sexual intercourse," not the actual act of two-by-two intimacy. The word "hi" indicates elaboration. The connection is that they are stated in the Parivāra itself. "Vaṇṇāvaṇṇa" means the emission of semen. "Dhanamanuppādāna" means acting as a go-between. "By this method" means by this manner, by proximity, by metaphor. "By this means" means by the means stated in the phrase "should accept the taking of hands." "In all passages" means in all passages such as "should accept the taking of the corner of the outer robe." "Moreover" means certainly, the intention is "I will explain a special point." "A place of such a name" indicates the meaning of the statement "such and such is the name of this place." 676. "Or by one interval": here, by the word "or," two intervals, etc., are also included. "By whatever means" means by this or by that. The two, three, four, five, six matters are to be taken by way of abbreviation or by the word "or." "Moreover" means something more, the intention is "I will explain a special point to be said." "Here" means in the statement "having confessed the offenses." "Hi" means indeed. "Stated" means stated in the Parivāra. "There" refers to the previous statement. The explanation is that the confessed offense is counted. The explanation is: "the bhikkhunī who has committed one matter." "Having laid down the burden" means having laid down the burden, saying: "I will not commit this matter, nor any other matter." The explanation is: "but she who confesses with zeal." The fourth. "Common" means common to bhikkhunīs. "Here" means in the statement "Indeed, venerable ones, the rules have been recited," and so on. Thus, in the Samantapāsādikā, the commentary on the Vinaya, the explanation of the section on Pārājika in the Bhikkhunīvibhaṅga is concluded. 2. The Saṅghādisesa Section 1. The explanation of the meaning of the first Saṅghādisesa training rule. No. "Pārājikānantarassa" means placed immediately after the Pārājikas, or recited, it refers to the Saṅghādisesa section. This kind of explanation of unclear meanings, an explanation of the meaning of unclear words, is to be understood as happening at this time. 678. In the first (case), showing that a storehouse is called "udositam" by the meaning of the word "udositoti" (meaning "covered with water" or "made to reside in water" by this), it is said: "Udosita" means a storehouse. Here, the word "uda" is a synonym for water. The connection is not appropriate. A "bhaṇḍasālā" is a storehouse for goods like vehicles. In "Accāvadatha", the prefix "atīti" means "transcending". The prefix "āti" follows the meaning of the root, so it is said: "You speak transgressing." 679. Speaking out of pride is "ussayavāda". Showing that this is "ussayavādikā", it is said: "ussayavādikā" and so on. By "out of pride of conceit, out of pride of anger", it shows the types of pride. That is "ussayavādikā". "Atthato" means in its true nature. "Ettha" means in the word analysis. "Aḍḍana" is accusing. Making "aḍḍa" (accusation), the accusation of two people becomes the cause of judgment for the arbitrators. Therefore it is said: "Aḍḍa" is called the judgment of arbitrators. It is the third letter with a cerebral sound. Which is the accusation. "Yattha" means in any place whatsoever. "Vohārikā" are those who know the dispute of two accusers, the "akkhadassā" (judges), for them. "Dvīsu janesu" means among two people, among the two accusers. "Yo koci" means whoever, whether an accuser or anyone else. "Ettha" means in the statement "informing one" and so on. "Yattha katthaci" is connected to "even if one comes to any place whatsoever". "Atha" means afterwards. "Sā" means the bhikkhunī. "So" means the lay follower. The word "kappiyakārakena" is the causative object in the word "kathāpetī". "Tattha" means among the suitable agents and others. It is connected to "done by the arbitrators". "Gatigata" means that which has been obtained for a long time. "Sutapubba" means heard before. "Atha" means precisely because it was heard before. "Te" means those arbitrators, it is connected to "they give". "Paṭhama" means before the formal motion. "Āpatti" means the falling into (an offense). E Regarding "tassa" (of that): it refers to the Saṅghādisesa offense. Regarding "ayaṃ hi" (this indeed): it means "this very one," the meaning being "that which will be spoken of." Regarding "ettha" (here): it is in the word-division. Regarding "saha vatthujjhācārā" (together with the object and the transgression): it is "together with the object and the transgression," a sentence, not a compound. Regarding "vatthujjhācārā": it should be understood as an ablative case in the sense of an instrument. Therefore it is said: "saha vatthujjhācārena" (together with the object and the transgression). Regarding "bhikkhuniṃ" (a bhikkhuni): it refers to a bhikkhuni who has committed an offense. Regarding "saṅghato" (from the Saṅgha): it means from the Saṅgha of bhikkhunis. The word "anīya" denotes the meaning of "nissāraṇa" (expulsion), so it says: "nissāretīti nissāraṇīyo" (that which expels is expellable). "Nissarati from the bhikkhuni Saṅgha, or is expelled by this" – thus the instrumental sense of "nissāraṇīyo" is also appropriate. Regarding "tattha" (there): it is in the word-division. Regarding "yaṃ" (which): it refers to the Saṅghādisesa. Regarding "so" (that): it refers to the Saṅghādisesa. The meaning of the word-division should be understood by way of cause and effect. Regarding "hi" (indeed): it means "truly." Regarding "kenaci" (by someone): it means "by a person," and the connection is "is not expelled." Regarding "tena dhammena" (by that Dhamma): it means by that Dhamma as an instrument, or as a cause. Regarding "so" (that): it refers to the Dhamma. The construction is: "being spoken of by half-doer people." Regarding "sayaṃ" (oneself): it means "by oneself." Regarding "tato" (from that): it means "from going," and the connection is "beyond." The construction is: "or to report what was done by the bhikkhuni." Regarding "dhammikaṃ" (righteous): it means "consistent with the nature of Dhamma." Regarding "yathā" (as): it means "in what manner." Regarding "taṃ" (that): it refers to the manner. Regarding "tattha" (there): it is in the phrase "reports without specifying." Regarding "dhuttādayo" (rogues, etc.): the word "ādi" (etc.) includes thieves and so forth. Regarding "sā" (that): it refers to the reporting. Regarding "taṃ" (that): it refers to the reporting. Regarding "tesaṃ" (of them): it refers to village boys and so forth. Regarding "daṇḍaṃ" (punishment): it refers to a fine. Regarding "gīvā hoti": it means "there is a debt." The construction is: "even if there is intention." Regarding "tassa" (of that): it refers to one who is behaving improperly. Regarding "kevalaṃ hi" (only indeed): it means "only." Regarding "taṃ" (that): it refers to protection. Regarding "kārake" (to the doers): it refers to the doers of the improper conduct. Regarding "tesaṃ": it refers to the doers. Regarding "tesaṃ" (of them): it refers to those who are taking away. By "anatthakāmatāya" (out of a desire for harm), it shows that there is no fault if it is said out of fear, etc. Regarding "hi" (indeed): it indicates a fault that has been incurred. "Attano vacanakaraṃ...pe... vattuṃ vaṭṭatīti" (It is proper to say, "one who does one's bidding..."): even if it is said, "one will accept my word," and the word is not accepted, and a punishment is taken, there is no fault, because the taking of punishment is not forbidden. Regarding "dāsadāsīvāpiādīnaṃ" (of slaves, maidservants, etc.): the word "ādi" (etc.) includes fields and so forth. Regarding "vuttanayeneva" (in the manner already stated): it refers to the past. It is in the manner stated for 'declaring'. By 'for the sake of not doing in the future' it shows a declaration made with reference to the future. By the question 'who did this?' it asks about something done in the past. 'Sāpi' - the particle 'pi' is for summarizing what has been said. 'Hī' means truly, or because. 'Vohārikā daṇḍenti' is the connection. 'Daṇḍenti' means they inflict the punishment of death and the punishment of wealth, they issue commands. 'Yo cāyaṃ' means 'and which is this'. The connection is: 'which rule is stated for nuns, that same rule is also for monks'. Expanding on the phrase 'that same rule', it says 'for monks too', and so on. By 'tathā' it refers to the word 'odissā'. 'Te ca' means 'and those householders'. 'Hī' means truly, or because. First. 2. Second Saṅghādisesa Training Rule 682. In the second, 'varitabbaṃ' means 'to be chosen', 'icchitabbaṃ' means 'to be desired', which is 'varaṃ'. Showing that 'varaṃ' itself is 'bhaṇḍaṃ' (goods), it says 'mahagghabhaṇḍaṃ' (expensive goods). By 'muttā' and so on, it shows its nature. 683. The word 'loka' with the prefix 'ā' means 'looking towards'. With the prefix 'upa' it means 'looking upwards'. With the prefix 'o' it means 'looking downwards'.