English
an obtainer of concentration, an obtainer of attainment." "Or each one" means each one, in the manner of saying: "I am an obtainer of the first jhāna, an obtainer of the second jhāna." For one who says, "I was a stream-enterer in a past life," there is no pārājika, because it is spoken with reference to a past existence. Therefore, "dependent on the present existence" is stated. Its meaning is: making it dependent on the present existence. "Without reference to another" means without reference to another, in the manner of saying: "The monk who lives in your monastery is an obtainer of the first jhāna." Indeed, one who declares thus incurs a grave offense (thullaccaya). "Declaring" means: "I attained the first jhāna, I attained "I am, having attained, a recipient of the first jhāna, I am a master, it is realized by me"—explaining in this way, is the meaning. "Attained" is conceit, over-conceit; one who does not have it is not over-conceited. If one asks, "By what means does he explain thus?" To show that, "by body, by speech" etc. is said. The meaning is by body or by speech or by both. In the path of communication (viññattipatha): where a human being, whether a householder or a renunciant, immediately understands "this person says such and such" upon hearing his words with ordinary ears, if he explains while standing there, he would be fallen. It means he would not be known by any of the devas or Brahmas. Fourth. 10. Now, to state the common decision for all four, it is said, "These four are pārājika," and so on. Here is the summary: All these four pārājikas, because of their unsuitability for the communion (saṃvāsa) described as "one act, one purpose, same training," are non-communion. Just as previously, in the lay state and in the un-ordained state, they were non-communion, so too, after incurring a pārājika, they are non-communion. What's more: they are incapable of being a bhikkhu again, incapable of being ordained again in that same existence, because they are not a suitable basis for ordination. If one asks, "Like what?" Like one whose head is cut off, to live. Just as one whose head is cut off is incapable of living again in that same existence, so too are these four – that is the intention. 11. Now, to show those (offenses) among these four pārājikas that arise through indirect suggestion (pariyāya) and direct command (āṇatti), "and indirect suggestion" etc. is said. Here, "indirect suggestion" means the application of body or speech with the intention of death. Therefore, if someone, praising death in such a way as "whoever in such a moment takes a weapon, or eats poison, or falls into a pit and dies, he obtains wealth, or obtains fame," says indirectly, "whoever hears this, let him die," and if someone, hearing that, dies in that way, it is a pārājika. However, if it is said with a specific person in mind, then it is a pārājika only if that person dies. Direct command (āṇatti)... It refers to the meaning already stated. In the third, the pārājika of killing a human, it is obtained, this is the connection. But in the second, the pārājika of taking what is not given, only direct command is obtained, not indirect means, this is the meaning. Why does one not incur it by indirect means? Just as in the case of killing a human, it is said, "or praise death," so here in the case of taking what is not given, "or praise" is not said. In the remaining ones (first and fourth), both indirect means and direct command are not obtained, this is the meaning. 12. Now, to show the division of factors as far as possible in all four, "the thought of desiring to engage" and so on is said. There, "of sexual intercourse" means of the pārājika of sexual intercourse. "The wise" means those who uphold the Vinaya. 13. "Belonging to a human" means being owned by a human. By this, it is indicated that there is no offense concerning possessions of ghosts or animals. "Perception of such" means the perception of it being taken by another, as belonging to a human. "The gravity of the object" means that the object is worth five māsa or more than five māsa, or goods of that value. "And the act of taking" means the act of taking by any of the twenty-five ways of taking. "For the cause of taking what is not given" means these are the five factors of the pārājika of taking what is not given. 14. "A human being" means a being of human species. Perception of a living being in that being. "Intention to kill" means the intention of killing. "The effort" means any one of the six efforts, such as by one's own hand, arising from that. Death by that effort. "These five are for the cause of killing" means these are the five factors of the pārājika of killing a human being. 15. "Not existing" means the superior human quality not existing in oneself. "Declaring with evil desire" means by this it is indicated that there is no offense for one who speaks merely out of foolishness or delusion, without evil desire. "To him" means that the one to whom it is declared is also of human species. And not a declaration like "The monk who dwells in your monastery is an Arahant" and so on (Pari. 160, 336). "At that very time" means knowing at that very moment, at that instant. "Declaring what does not exist" means the pārājika of declaring a superior human quality that does not exist. Now, to combine and show with those included by the word "and" in "and four Pārājikas," "four uncommon (offences)" and so on, is said. Among these, the one who touches above the knees, the one who conceals an offense, the one who follows an expelled bhikkhu, the one with eight grounds (for contact)— these four are called uncommon for bhikkhunīs compared to bhikkhus. Among these, "Ubbhajāṇumaṇḍalikā" means she who, overcome by the lust for bodily contact, accepts touching and so on with any part of her body below the armpits and above the knees and elbows of a human male also overcome by that same lust. But that bhikkhunī who, knowing, conceals an offense called pārājika of another bhikkhunī, she is called "Vajjappaṭicchādikā." But that bhikkhunī who follows a bhikkhu expelled by the united Saṅgha, by adopting whatever view he holds, she is called "Ukkhittānuvattikā." But she who, stained by the lust for bodily contact, accepts the taking of the hand or the taking of the corner of the outer robe of such a man; or, for the purpose of engaging in the unwholesome practice called bodily contact, stands within arm's reach of the man; or stands there and converses; or goes to an appointed meeting; or accepts the man's coming; or enters some concealed place; or stands within arm's reach and brings her body close— she is to be known as "Aṭṭhavatthukā." "Eleven incapable ones" here means: a eunuch, one who dwells by theft, one who has gone over to another sect, one who has become an animal, a mother-killer, a father-killer, an Arahant-killer, one who defiles a bhikkhunī, one who causes a schism in the Saṅgha, one who sheds the Buddha's blood, one with both sexual characteristics— these eleven are called incapable persons. "A bhikkhunī who has gone astray" means when a bhikkhunī, desiring to go astray, wears white clothes or even saffron robes in the manner of a layperson, then she is said to have incurred a pārājika; she does not receive re-ordination, and that means she is (permanently) pārājika. "Mudupiṭṭhika" (soft-backed) means having performed the preliminary work, soft-bodied... He is endowed with a back. By this much, he is not defeated. But when, oppressed by discontent, he inserts his own organ into one of his own mouth-passage or excrement-passage, then he is defeated. 17-18. "Lambī" is so called due to the length of the organ. He too, when oppressed by discontent, inserts his own organ into his own mouth or excrement-passage, then he is defeated. Here, "taking with the mouth" means: he who, oppressed by discontent, takes the organ of another who is asleep or heedless with his own mouth, that is the meaning. "Therein" means: in the organ of another. He who, oppressed by discontent, seeing the organ of another suitable for action, sits upon it with his own excrement-passage, inserts his own excrement-passage into it, that is the meaning. These four are related to sexual intercourse in an अनुलोम (anuloma) way. If it is asked, "How?" It is due to the similarity of inserting into a passage, not due to the similarity of two persons reaching a state of equality through lust, like a pair engaging in intercourse. The four that come here are the four pārājikas related to sexual misconduct, etc. Thus, by combining them, the meaning is twenty-four pārājikas. Here it is said: "Mother-killers, father-killers, Arahant-killers fall into the third pārājika, and the defiler of a bhikkhunī, and the four such as 'lambī' fall into the first pārājika." Having said this, "Whence twenty-four?" The intention here is this: for the four such as mother-killers are here intended as those not yet fully ordained. Although the four such as 'lambī' are included in the first pārājika, because in one way they do not engage in sexual misconduct, therefore they are stated separately. The Determination of Pārājika. The Explanation of the Pārājika Section is finished. 2. The Explanation of the Saṅghādisesa Section 19. Now, to explain the Saṅghādisesa, the section beginning "nine serious offenses" is commenced. "Serious offenses" here refers to the Saṅghādisesas, but elsewhere, the Pārājikas are also included. If it is asked, "Why is 'nine' stated instead of 'thirteen'?" At the moment of transgression... Because they must be incurred, they are called 'first offenses'. But the four Sanghadisesas that are 'up to the third time', because they depend on the Sangha, are not said to be incurred quickly. Therein, 'desire to discharge' means 'by desire to discharge', as in 'shamelessness' and so on. But in this way, the delight in discharging, the delight in being discharged,