English
But since there is no collection apart from its components, only three jewels are spoken of. The triad of jewels is the Triple Gem (ratanattayaṃ). "Having paid homage" means having bowed through three doors. For it was said: "These, monks, are the three kinds of homage: one pays homage with the body, one pays homage with speech, one pays homage with the mind." Therein, the wholesome volition that frequently arises at the mind-door, merely by recollecting the qualities of the Triple Gem, without producing any intimation, is homage through the mind-door. But that which arises after producing a specific intimation is homage through the body-door and speech-door. "To be trained" is training (sikkhā), higher virtue, higher... Three trainings, by way of concentration and wisdom. And here, training is to be understood as practice, respectively, by way of restraining virtues and other qualities, by way of establishing mind and mental factors on a single object, and by way of causing the manifestation of the path of penetration, characterized by knowing the object. Elsewhere there are many kinds of training, but here, due to the method of abbreviation, even though the word 'khudda' can have many meanings like 'small' and so on, the meaning 'small' of the word 'khudda' is more appropriate here. Thus, 'khudda' means 'small' training, hence 'Khuddasikkhā'. But here, the text that illuminates the 'Khuddasikkhā' is called "Khuddasikkhā" in the feminine gender by way of common usage/metaphor, just as "Varuṇā's city." That Khuddasikkhā. 'I will declare' means 'I will tell'. "What kind is it?" he says, "Beginning from the fully ordained, to be trained," and so on. This word 'ādi' has the meaning of 'part', as in "all pronouns beginning with 'sabba'." It also has the meaning of 'source' (or 'from which'), as in "fields beginning from the mountain." Among these, the one meaning 'part' is an agentive noun, "ādi" means "that which is taken." The other is an ablative noun, "ādi" means "that from which one takes." Here, the meaning of 'part' is taken, therefore, including the moment of full ordination, beginning from the very first moment of full ordination, this meaning is to be understood here. Moreover, the word 'eva' is used here because it has the effect of emphasizing all sentences. The suffix '-to' is only in the sense of limit, not in the sense of location. For there, if the suffix '-to' were in the sense of location, the meaning would be "only in the beginning, in the moment of full ordination, which is a part of the middle and end." If that were the case, the determination of emphasis would be a rule, and because of a different meaning, the middle and so on would be excluded by the rule of the initial moment. Even if the ablative meaning were taken, the moment of full ordination, which is the limit, would be excluded, as in "fields beginning from the mountain," where the fields are taken by excluding the mountain which is the beginning, this is to be understood. But in the commentary, the meaning of location is also stated, that does not overcome the aforementioned fault. Everywhere, when "in the commentary" is said, it is to be understood as "in this old commentary." From the beginning. By this, this is shown: having obtained a very rare opportune moment, not being among those who do not practice due to the fault of laziness, nor among those who practice otherwise due to the fault of ignorance, but from the very beginning continuously, by way of right practice in the three trainings, zeal should be generated. What is to be trained and practiced by an ordained man and an ordained woman is "upasampannasikkhitabbaṃ" (what is to be trained by the ordained). Or, by the rule of ekasesa (retention of one form) or by the generality of "ordained status," there is no contradiction even for an ordained woman here, so the compound is "what is to be trained by the ordained." But aren't only the higher morality and so on to be trained? If so, how is this treatise said to be "what is to be trained"? This is no fault, for when the training itself is to be trained, the text that illuminates it also becomes something to be practiced. For ease of comprehension, having gathered all the determinations of what is to be said and placed them in a matrix (mātikā), it is "samātikaṃ" (with the matrix). This is a bahubbīhi compound indicating the understanding of its quality, because the quality, the matrix-like distinction of that other word (khuddasikkhā, the minor training), is understood here. Indeed, comprehension would be easy, as doubts disappear for those who examine the various determinations according to the matrix. Explanation of the Matrix (Kha-ja) Now, because it was said "with the matrix," in order to enumerate the terms of the matrix, "the four pārājikā offenses," etc., has been commenced. Here it is asked: "Among the three trainings, why is the training in higher morality mentioned first?" Because it is the foundation of all trainings. For it is said: "A wise person, established in morality, develops concentration and wisdom." And among those, because of their great blameworthiness, leading to root-cutting, they must be known first; thus, the pārājikā offenses are mentioned first, this should be understood. However, the meaning of the matrix terms is understood through the explanation of each specific matrix term, so we will not show it separately here. But what is not understood, we will explain right there, in its place. Now, beginning the explanation in the order of the enumerated terms, "the four pārājikā offenses..." "āro" is the first mātikā word mentioned. And so on above. Now, having enumerated the Pārājikās, and beginning the explanation in the order of the enumerated words, it should be said, as appropriate, that the second word, "garukā navā" (heavy, new), is mentioned. Therein, individuals who, having transgressed a training rule, incur an offense, are defeated by it, thus they are "parājiyā." These very ones are "pārājikā" by extending the prefix and changing 'ya' to 'ka'. And they are four, by way of numerical classification. 1. Description of the Pārājika Explanation 1-2. Now, to show them, "in the three paths" and so on, is begun. And so on above, it should be connected as appropriate. Therein, regarding "in the three paths," the paths are indeed thirty paths. For there are three types of females: human, non-human, and animal. Regarding the animal, this is the classification – For the legless, snakes and fish, For the two-legged, a hen; For the four-legged, a cat, These are the objects for the pārājikā. (Pārā. Aṭṭha. 1.55); For them (females), by way of the paths of feces, urine, and mouth, making three each, there are nine paths. Likewise for hermaphrodites. For males, by way of the paths of feces and mouth, making two each, there are six. Likewise for eunuchs, thus thirty. Of these, three (paths). What kind? He says, "in the covered and uncovered." "Santhate asanthate" is the word division. Not covered is uncovered. In that uncovered. The 'na' particle here, as in "non-brahmin" and so on, is in the sense of exclusion (payirudāsa). That is, by prescribing another object of that kind associated with the action, it is the exclusion or rejection of the covered object. It is not a direct negation, like "he will not be a brahmin" and so on, by directly negating the covered object. The word 'or' (vā) here is understood by the force of the statement itself, meaning, having wrapped it, or having inserted it inside, covered by cloth or something else, or uncovered. In such a moist place, not touched by natural wind, a wet spot. "Nimitta" means the sexual organ. "Santi" and so on are its specific characteristics. Are in self. Uncertain. The word "saṃ" is used for oneself and for one's own. "Santhataṃ asanthataṃ" means covered or uncovered in the manner described. "Upādiṇṇaṃ" means an unblemished bodily beauty. "Kittakaṃ" he says, "even a sesame seed's worth." "Tilamattaṃ" is that which has the measure of a sesame seed, its entirety. "Mattaṃ sākallaṃ nicchaye" is in the lexicon. Here too, the analysis by parts is a collective compound meaning, it means even the size of a sesame seed. What is that? A mark, or an insertion. The word "api" is for possibility, "even a sesame seed's worth" is considered possible. What need is there to speak of more? This is the possibility here. It is understood that a bhikkhu who inserts such a "saṃ" (genital organ) even a sesame seed's worth into the aforementioned three paths, is fallen, is lost, is called a pārājika in the Dispensation, due to the freedom of using a word for a meaning that is understood. What kind of person? He says, "one who has not relinquished the training." One who has relinquished the training is abandoned, as he is no longer a bhikkhu. There, the analysis is: "sikkhā" (training) is relinquished, laid down, abandoned, rejected by him. "Anikkhittasikkho" is one who has not relinquished the training according to the characteristic. There, the relinquishment of training is to be known by the mind, field, time, application, person, and understanding. And non-relinquishment is to be known by their absence. There, "cittaṃ" (mind) is the desire to fall away from the state of being fully ordained. "Buddhaṃ paccakkhāmī" (I reject the Buddha) and so on, "Hold me as a layman, a lay follower, a monastery attendant, a novice," "Enough for me with the Buddha," and so on, these six field-terms are the "khettaṃ" (field). "Kālo" (time) is the present time expressed by "paccakkhāmī" (I reject) and so on. "Payogo" (application) is the verbal application by means of any language. "Puggalo" (person) is that person who is not insane and so on, who has rejected, and is of human birth. "Vijānanaṃ" (understanding) is the hearer's knowing immediately after the speaker's words, "This one is discontented," or "He desires the state of a layman." This is to be understood.