English
The explanation of the Vinīta story is finished. Explanation of the Conclusion 233. The four pārājika offences have been recited, venerable sirs. This is the exposition of the pārājika offences recited here. But by combining them, all twenty-four pārājika offences should be understood. Which are the twenty-four? First, the four for monks that appear in the Pāli, and the four not common to nuns, making eight. Eleven are the incapable persons, among them Hermaphrodites, animals with both sexual characteristics, these three are those whose basis is ruined, those with rebirth without root causes. For them, heaven is unobstructed, but the path is obstructed. For they are incapable of attaining the path due to their ruined basis. Even their ordination is rejected, therefore, they too are subject to defeat. One who cohabits by stealth, one who has defected to another sect, a matricide, a parricide, a slayer of an Arahant, one who defiles a bhikkhunī, one who causes blood to flow, one who causes a schism in the Saṅgha— these eight, having ruined themselves by their own actions, have reached an incapable state, and are thus subject to defeat. Among these, the one who cohabits by stealth, the one who has defected to another sect, the one who defiles a bhikkhunī— for these three, heaven is unobstructed, but the path is obstructed. For the other five, both are obstructed. For they are beings who will be reborn in hell in the very next existence. Thus, these eleven, and the former eight, make nineteen. They, having aroused desire for the lay state, cohabit with a bhikkhunī who is dressed in lay attire. She, even without committing an actual transgression, is by this alone no longer a recluse. These, then, are twenty defeats. And others: one who is pendulous, one with a soft back, one who takes another's private part with the mouth, one who sits upon another's private part— in the case of these four, they say there are four ancillary defeats. For since the act of two persons who have become similar due to lust is called "sexual intercourse," therefore, by this method, without having engaged in sexual intercourse, but merely by inserting into the path, they are to be incurred. Thus, they are called ancillary defeats because they are analogous to the defeat of sexual intercourse. Thus, these four and the former twenty, when combined, all together are twenty-four defeats. "Does not obtain communion with bhikkhus" means that one does not obtain communion with bhikkhus in the form of Uposatha, Pavāraṇā, Pātimokkha recitation, and various Saṅgha acts. "As before, so after" means just as in the past, during the lay state and the unordained state, so too after incurring a defeat, one is likewise as before. is no communion. There is no communion for him with the bhikkhus in the sense of Uposatha, Pavāraṇā, Pātimokkha recitation, or other Sangha acts, so he does not obtain communion with the bhikkhus. Here I ask the venerable ones: I ask the venerable ones, "Are you pure?" concerning these four Pārājika offenses. "Kaccittha" means "kacci ettha," that is, "Are you pure in these four Pārājika offenses?" Alternatively, "kaccittha parisuddhā" means "Are you pure, do you exist, are you?" The rest is everywhere clear in meaning. In the Samantapāsādikā, the commentary on the Vinaya, The commentary on the Fourth Pārājika is finished. 2. The Sanghādisesa Section 1. The Commentary on the Sukkavissaṭṭhi Training Rule Following immediately after the Pārājika section, which was recited, This is the commentary on the preliminary words of the thirteen [Sanghādisesa rules]. 234. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta Grove, in Anāthapiṇḍika's monastery. At that time, the Venerable Seyyasaka was living the holy life discontentedly. Here, "Venerable" is an affectionate address. "Seyyasaka" is the name of that bhikkhu. "Anabhirato" means with a distracted mind, burning with the fever of sensual lust, but not wishing for the lay state. "So tena kiso hoti" means that Seyyasaka became thin due to that discontent. The Venerable Udāyī saw him. Here, "Udāyī" is the name of that elder. This Udāyī was Seyyasaka's preceptor, named Lāḷudāyī, who was like a bhanta-migasappa (a kind of snake), one of those lazy bhikkhus devoted to sleep and so on. "Kacci no tvaṃ" means "Are you not?" In "yāvadatthaṃ bhuñjā" and so on, "yāvatā attho" means "as much as is needed." This is what is said: "As much as you need food, as much as you desire, eat that much. As much time as you wish to sleep, whether night or day, sleep that much. Having rubbed your body with clay and so on, and massaged it with powders and so on, as much as you wish to bathe, bathe that much. There is no need for recitation, or questioning, or observance of duties, or meditation. when you feel discontent. That is, when at some time discontent arises in you due to sensual desire, with a distracted mind. Desire defiles the mind. Sensual desire defiles the mind, pollutes it, distracts it, and withers it. Then, with your hand, approach and release the impurity. At that time, strive with your hand to release the impurity. Thus, you will have one-pointedness of mind. So the preceptor instructed him, just as a fool instructs a fool, a deer a deer. 235. For those who are forgetful, unaware, entering into sleep. That is, for those who abandon mindfulness and clear comprehension and descend into sleep. Although for those entering sleep, an indeterminate bhavanga-state occurs, and the state of mindfulness and clear comprehension is lost, nevertheless, at the time of sleeping, attention should be paid. One who sleeps during the day should sleep with determination, thinking, "I will sleep until the hair of the bathed monk is dry, and then I will rise." One who sleeps at night should sleep with determination, thinking, "I will sleep for this much of the night, and when the moon or a star reaches this particular position, I will rise." And one should enter sleep only after taking up one or another meditation subject among the ten meditation subjects, such as recollection of the Buddha, or one that is pleasing to the mind. One who acts thus is said to enter sleep mindful and clearly comprehending, without abandoning mindfulness and clear comprehension. But those monks, being foolish, fickle, and like startled deer, did not do so. Therefore it was said: "For those who are forgetful, unaware, entering into sleep." And if there is intention here, it is found. Here, in a dream, there is a pleasurable intention, it is found. "This intention exists, monks; but it is not actionable." Monks, this pleasurable intention exists, but because it arises in an inappropriate sphere, it is not actionable, it is not an element of an offense. Thus, the Blessed One, having shown the non-actionable nature of intention in a dream, said: "And thus, monks, you should recite this training rule: Intentional emission of semen, other than... while sleeping, a Saṅghādisesa offense," and thus he laid down a training rule with a supplementary regulation. 236-237. Here, "sañcetanā" means there is intention in it; "sañcetanikā" is just sañcetanā, or it has sañcetanā. Since one whose emission of semen is sañcetanikā is one who knows and intends, and that emission of semen is an offense committed by intending and deliberating, therefore, without paying attention to the wording, but only to show the meaning, its word division is stated as "one who knows, intends, and commits an offense by intending and deliberating." Here, "jānanto" means knowing "I am making an effort." "Sañjānanto" means intending "I am emitting semen," which means knowing together with that manner of knowing the effort. "Cecca" means having intended and planned by way of the intention for the pleasure of emission. "Abhivitaritvā" means having crushed by way of effort and sent forth a fearless mind. "Vītikkamo" means the transgression that occurs in this way; this is said to be the ultimate meaning of the word "sañcetanikā." Now, regarding "sukkavissaṭṭhi" (emission of semen), to show the semen whose emission it is, both by number and by color variation, it begins by saying, "Semen means ten kinds of semen." Here, the variations in color, such as blue, etc., should be understood based on the differences in the source of the semen and the diversity of the elements. "Vissaṭṭhi" means release; but in meaning, it is a displacement from its place. Therefore, it says, "Vissaṭṭhi is called displacement from its place." Here, they conceive of the place of semen in three ways: the head of the bladder, the loins, and the entire body. One teacher, they say, said, "The head of the bladder is the place of semen." Another said, "The loins," and another, "The entire body." Among these, the statement of the third is well-spoken. For, excluding the parts free from flesh like hair, nails, and teeth, and also urine, feces, phlegm, snot, and hard, dry skin, the entire remaining body, permeated by skin, flesh, and blood, is indeed the place for the arising of the sense faculties, the state of vitality, and the associated bile. Thus, for elephants overwhelmed by the arising of lust, from both ears... Sambhava emerged from the womb. King Mahāsenā, overcome by passion, unable to endure the urge for Sambhava, split his arm-head with a weapon, and showed Sambhava emerging from the wound's opening. Here, according to the first teacher's view, when one begins to stimulate the sign with the pleasure of release, as much as a small fly would drink of impurity, whether it has fallen from the urethra into the water stream, or has come out, or has not come out, it is a Saṅghādisesa offense. According to the second teacher's view, likewise, when it has been released and has fallen into the water stream, it is a Saṅghādisesa. According to the third teacher's view, likewise, when the whole body has been agitated, and it has been released from there