English
Not even one is seen outside of that, thus 'one act, one recitation, one training' – these three are called communion. Therein, the four kinds of Sangha acts, beginning with declaration, which must be done together by normal monks within the boundary, is called 'one act'. Similarly, the five kinds of Pātimokkha recitation, because it must be recited together, is called 'one recitation'. But the training rule that has been laid down, because it must be trained in equally by all conscientious individuals, is called 'one training'. Those communions are not for them, thus they are in non-communion. In 'unable' and so forth, 'for monkhood' is a dative case in the sense of 'to become'. Therefore, just as one whose head is cut off is unable to live, so these four individuals are unable to become monks, this is the meaning. 11. Now, to show what arises from indirect and direct commands, he says the section beginning with 'and indirect command'. Indirect command and direct command are found in the third case of human dispute, this is the connection. Therein, by the aforementioned bodily acts and so forth, a bodily or verbal expression that is a manifestation, informing 'whoever dies thus, he obtains wealth' and so forth, is an indirect command. By this, he shows this – just as in taking what is not given, because 'he should take' (Pārā. 92) is stated, one is freed by an indirect statement, it is not so here. 'He should praise' (Pārā. 172) – one is not freed even by an indirect statement. 'Du In "tiye pana" and so on, the meaning is quite clear. Thus, we shall also disregard the obvious above. 12. Now, to show the factors of sexual intercourse and so on, it says "sevetu" and so forth. "Sevettukāmatācitta" means "sevetukāma" is one who desires to engage in sexual intercourse, and that state is craving. The mind associated with that desire for sexual intercourse is "tappurisa". "Methunadhammassa" means "methuna" is that which belongs to a pair, a man and a woman; that very thing is "methunadhamma". Here, by way of metaphor, the pārājika offense is called "methunadhamma". Or, the dhamma born of sexual intercourse, the pārājika offense, is "methunadhamma". Of that "methunadhamma", of the pārājika offense of sexual intercourse. "Aṅgadvaya" means two factors, two causes. "Budhā" means those who uphold the Vinaya, the wise ones. 13. "Manussasaṃ" means "saṃ" of humans, and the object dependent on that. By this, dependence on ghosts and animals is excluded. "Tathāsaññī" means "tathāsaññā" is such a perception, and one who has that is "tathāsaññī". The meaning is also "parāyattasaññitā" (perception of another's ownership). These explanations are prominent in the sense of state, or there is an elision of the bhāva suffix, as in "buddhe ratana" (the jewel in the Buddha) and so on. And similarly in such cases above. "Theyyacitta" means the mind associated with the state of a thief. "Vatthuno garutā" means the gravity of the object, its worth of a quarter (māsaka) or more. For less than five māsakas or more than a māsaka, it is a thullaccaya offense. For a māsaka or less than a māsaka, it is a dukkaṭa offense. "Avahāro" means taking away by one of the twenty-five ways of taking. These five are the causes of taking what is not given, the factors of the pārājika offense of taking what is not given. 14. "Pāṇo mānussako" means a living being connected with the human species. For "pāṇa" by convention means a sentient being, but in ultimate sense, it is called the life faculty. "Pāṇasaññitā" means the perception of it as a living being. "Ghātanaṃ ghāto" means killing, and that very intention is "ghātacetanā". That intention, which arises as "I will kill him", and one of the six methods of killing, such as by one's own hand, arising from that. And death by that method. These five causes of killing, as stated, are the factors of the pārājika offense of taking life. are the factors of the offense to be incurred, this is the meaning. 15. "Non-existence in oneself" means the non-existence of a superhuman state in one's own continuum. "Declaration with evil desire" means that which is endowed with evil desire, as stated in the manner beginning with "Here, some immoral person, thinking 'May people know me as virtuous!'" (Vibha. 851), and the declaration of a superhuman state by that (evil desire). "To him" means to whom one declares it. "Human birth" means the state of having human birth, for whom there is human birth, and that (state). "Not another designation" means not another designation, and the absence of another designation. "Knowing that very thing" means the knowing of that very thing at that very moment. These five are the factors here, the causes for a pārājika offense, in the declaration of a non-existent superhuman state, which is not present in one's own continuum. This is the meaning. 16. Thus, having shown their unsuitability for communion and so on, now, showing that they are not just four, but also others that exist, by bringing them all together, he says "non-common" and so on. Here, "non-common" refers to the pārājika offenses. For this reason, the masculine gender is used here. Therefore, the meaning here should be understood as: "the four pārājika offenses that are not common to bhikkhunis and bhikkhus." By way of designation, however, those who have incurred pārājika offenses, such as the "above-the-knees" one, are included. Among these, the one who, being lustful, enjoys bodily contact with a lustful human male below the armpits, above the knees, and above the elbows, this is the "above-the-knees" one. But the one who conceals the pārājika of another bhikkhuni, she is the "concealer of offense." The one who follows an expelled bhikkhu by adopting his view, she is the "follower of the expelled." The taking of a hand, the taking of the corner of a robe, standing and conversing within arm's reach of a man for bodily contact, going to a rendezvous, consenting to a man's coming, entering a secluded place, and bringing one's body close while standing within arm's reach – these eight actions, for a lustful one, she is called "one with eight grounds." Here, the eleven who are incapable are: a eunuch, one who dwells by theft, one who has gone over to another sect, one who has entered an animal womb, a matricide, a parricide, one who has killed an Arahant, one who has defiled a bhikkhuni, one who has caused a schism in the Sangha, one who has drawn the Buddha's blood, one with both sexual characteristics. These are the eleven incapable ones. Among these, "eunuch" means those who are eunuchs by birth or by surgical removal, and those who are intersex are intended here. However, for "āsitta" and "usūya" eunuchs, ordination and higher ordination are not prohibited. The "thief-dweller" is of three kinds, based on stealing the mark (of a monk) and so on. Among these, one who, having ordained himself, steals only the mark (of a monk) is a "stealer of the mark". One who steals the dwelling (among monks), such as the counting of years as a bhikkhu, is a "stealer of dwelling". Even when one acts thus, having renounced the training, the same method applies. One who steals both as mentioned is a "stealer of both". But apart from these three kinds – By fear of king, famine, wilderness, disease, or enemy; Or to get robes, who here takes the mark (of a monk). He does not dwell (as a monk), until his mind is pure; A "thief-dweller" by name, he is not called such then. As for those who have gone over to other sects and so on, they should be understood according to the meaning of their respective words. But "one who has entered an animal womb" should be understood as all (beings) apart from those of human birth. These eleven individuals, being incapable of being bhikkhus, and being similar to those who have incurred a pārājika offense, are called "pārājika" (defeated). "A confused bhikkhuni" means a bhikkhuni who has put on lay clothes. She is, by this much, defeated (pārājika). And one whose back is soft. When he, afflicted by discontent, inserts his own sexual organ into his own excretory passages, then he is defeated (pārājika). 17-18. "One whose sexual organ hangs down" is a "lambī" (hanger). If he inserts it into the aforementioned (passages), he is defeated (pārājika). And "one who takes another's sexual organ with the mouth" means one who, afflicted by discontent, takes the sexual organ of another, whether living or dead, with the mouth; he is one who takes another's sexual organ with the mouth. That "Who sits down there" means he who, afflicted by discontent, sits down right there on another's private parts through the excretory passage. And these four, even in the absence of a dual-dual transgression, are conducive to sexual intercourse due to entering the path (of transgression). "The four who have come here" means here in the Khuddasikkhā, the four sexual offenses, starting with the pārājika, as stated, by way of combination and aggregation, become twenty-four pārājikas – this is the remainder (of the explanation). And here, for the sake of verse composition, it is shortened and said as "parājikā". Here it is asked: "Mother-killers and the like incur the third pārājika, the defiler of a bhikkhunī, and the four, such as those with soft backs, incur the first pārājika. So how can there be twenty-four?" It is said: "Indeed, the four, such as mother-killers, are here understood as unordained. Although the four, such as those with soft backs, are included in the first pārājika, since by one method they do not engage in sexual intercourse, therefore they are stated separately." The exposition of the Pārājika is concluded. 2. Exposition of the Saṅghādisesa. 19. Because of the gravity of the rehabilitation, they are called "grave," i.e., Saṅghādisesas. "Nine" is their numerical classification. But why is "nine" said, when "thirteen" should be said?