English
for the purpose of knowing. "It will be blue," etc. (thinking this) "I will know what, having been released by me, will be blue, or yellow, or some other color" - such a meaning should be understood. "With the intention of play" means engaged in play, playing with that intention, one releases, it is said. 240. Now if where it is said, "He causes to be emitted from the internal form," and so on, there, how by causing emission he incurs an offense, and how many kinds of offenses there are due to the meaning of those terms, all that is shown by saying, "He intends, he endeavors, he emits from the internal form, an offense of Sanghādisesa." There, "he intends" means he intends to emit with an intention accompanied by the delight of emission. "He endeavors" means he makes an effort corresponding to that. "He emits" means as he thus intends, and as he endeavors with an effort corresponding to that, semen falls from its place. "An offense of Sanghādisesa" means that for this person, with these three factors, there is an offense category called Sanghādisesa. This method applies to the remaining twenty-eight terms such as "external form," and so on. Here, however, two thousand offenses should be extracted and shown. How? First, in the internal form, with the support of lust, for the sake of health, one offense for emitting blue. In the internal form itself, with the support of lust, for the sake of health, another nine for emitting yellow, etc., thus ten. And just as there are ten for the sake of health, so for the sake of the nine terms such as pleasure, etc., making ten for each term, ninety. Thus, these ninety and the previous ten, make one hundred with the support of lust. And just as there are one hundred with the support of lust, so in each of the other four supports such as the support of feces, etc., making one hundred for each, four hundred. Thus, these four hundred and the previous one hundred, make five hundred for the five supports in the internal form. And just as there are five hundred in the internal form, so five hundred in the external form, five hundred in the internal and external form, five hundred for one who shakes the waist in the air. Thus, all together, two thousand offenses are to be understood by means of the four fives. Now, in the ten terms such as "for the sake of health," and so on, whether taking them in order or out of order, whether taking from below and counting upwards, or taking from above and counting downwards, or taking from both sides and placing in the middle, or taking from the middle and moving to both sides, all of them To show that there is no doubt when there is the release of intention and effort for one who takes it, having made it, he spoke the Pāli, varied with divisions like broken-wheel and bound-wheel, saying, "for health and for happiness." Therein, "for health and for happiness, for health and for medicine"—thus, having combined the word 'health' with all words, one broken-wheel is stated. Having combined the word 'happiness' and so on with all words, until one brings it to its own immediately preceding word, nine bound-wheels are stated. Thus, there are ten wheels, each with a single root. These should be understood by expanding them without confusion, along with those having two roots and so on. The meaning here is quite clear. And just as in the ten words like "for health" and so on, so too in 'blue' and so on, ten wheels are stated in the manner of "one intends and endeavors for blue and yellow" and so on. These too should be understood by expanding them without confusion. The meaning here is quite clear. Again, "for health and blue, for health and happiness, for blue and yellow"—thus, combining one with one, two with two... and so on... ten with ten, having combined the latter words with the former words, one mixed-wheel is stated. Now, since for one who intends and endeavors "I will release the blue," even if the yellow and so on are released, and for one who intends and endeavors by way of yellow and so on, even if the others are released, there is no doubt, therefore, to show this method too, wheels are stated in the manner of "one intends and endeavors 'I will release the blue,' the yellow is released" and so on. After that, having combined the very last word with the nine words like 'blue' and so on, a wheel called 'belly-wheel' is stated. Then, having combined the nine words like 'yellow' and so on with just the one word 'blue', a wheel called 'back-wheel' is stated. Then, having combined the nine words like 'red' and so on with just the one word 'yellow', a second 'back-wheel' is stated. Thus, having combined the other nine words each with the word 'red' and so on, another eight wheels are stated. Thus, a back-wheel with ten movements. should be known. Thus, having extensively shown the serious offense through many wheels such as the broken wheel, etc., now, to show the serious offense, the light offense, and the non-offense through the factors, it is said, "intends, endeavors, discharges," etc. In this, according to the former method, when there is support of lust, etc., in one's own body, etc., for the sake of health, etc., for one who intends, endeavors, and discharges impure matter, a serious offense complete with three factors is stated. According to the second method, for one who intends and endeavors, but there is no discharge, a light offense, a grave offense, complete with two factors. By "intends, does not endeavor, discharges," etc., by these six methods, there is no offense. However, this distinction of offense and non-offense is subtle and delicate; therefore, it should be thoroughly discerned. Having thoroughly discerned, when questioned by one who has remorse, an offense or a non-offense should be declared, or a disciplinary act should be performed. For one who acts without discerning, like a physician who treats without knowing the cause of the disease, he incurs harm and is not able to cure that person. Herein, this is the method of discernment – a monk who has come with remorse should be questioned up to three times – "By what endeavor, by what lust, have you incurred it?" If he first says one thing and then another, and does not speak consistently, he should be told – "You do not speak consistently, you evade; it is not possible to perform a disciplinary act for you; go and seek well-being." But if he speaks consistently even three times, and reveals himself as he truly is, then for the purpose of deciding the offense, non-offense, serious offense, and light offense, the eleven endeavors should be examined according to the eleven lusts. Herein are these eleven lusts – delight in discharging, delight in being discharged, delight in the discharged, delight in sexual intercourse, delight in contact, delight in scratching, delight in seeing, delight in sitting, delight in speech, affection based on home, and breaking the forest. Among these, delight in discharging is the delight in discharging; delight in being discharged is the delight in being discharged; delight in the discharged is The taste of release, the taste of sexual intercourse, the taste of touch, the taste of scratching, the taste of seeing, the taste of sitting, the taste of speech, house-based affection, and 'forest-breaking' – whatever flowers, fruits, etc., are broken from the forest and brought. Here, craving is expressed by nine terms with the head of 'taste-associated'. By one term, it is expressed by its own nature; by one term, by its object. For 'forest-breaking' is an object of craving, not craving itself. Regarding these cravings, the following applications should be considered: In the taste of release, if one intends and tastes with the intention of the taste of release, and then strives and releases, it is a Saṅghādisesa. Similarly, if one intends and tastes, and then strives but does not release, it is a Thullaccaya. If, however, at bedtime, overcome by craving, one presses the genitals hard with the thigh or fist and sleeps with the intention of releasing, and while sleeping, semen is released, it is a Saṅghādisesa. If one suppresses the arising of craving with an unpleasant mental advertence and sleeps with a pure mind, even if semen is released while sleeping, there is no offense. In the taste of being released, if one tastes that which is being released by its own nature, and does not strive, there is no offense. If, however, one tastes that which is being released and strives, and by that striving, semen is released, it is a Saṅghādisesa. Regarding that which is being released by its own nature, it is said in the Mahāpaccariya that it is permissible to hold the genitals and go to a water place to protect them, thinking, "May it not stain the robe or the dwelling." In the taste of released semen, if one tastes the semen that has fallen from its place by its own nature afterwards, and it is released without striving, there is no offense. If, however, one tastes it and then strives at the sign again to release, and releases, it is a Saṅghādisesa. In the taste of sexual intercourse, if one seizes a woman with sexual craving, and by that act, semen is released, there is no offense. However, because it is an act of sexual intercourse, such a seizure is a Dukkata; if it reaches the head (consummation), it is a Pārājika. If sexual craving... If, impassioned by that, he again enjoys it, and for the purpose of emission, approaches the organ and emits, it is a Saṅghādisesa. In the enjoyment of touch, touch is of two kinds – internal, and external. In the internal (touch), first, if, while playing with one's own organ, thinking "I will know if it is hard or soft," or out of playfulness, semen is emitted, there is no offense. If, while playing, having enjoyed it, and for the purpose of emission, he approaches the organ and emits, it is a Saṅghādisesa. But in external touch, if, with lust for bodily contact,