English
But how about those without form, like the Dhamma and the trainings? It is said: "or indeed because they are of the form of training and renunciation." For the words, being in the form of training and renunciation, are called "of the form of training and renunciation." Here, "kho" in "evaṃ kho" is a particle of emphasis, thus it is said: "just so." 54. "Mucchāpareto" means overwhelmed by faintness. To show an animal capable of understanding the meaning of words, "of the Nāga youth" and so on was said. "Tihetukapaṭisandhikā" (with rebirth-linking consciousness rooted in three wholesome roots) is said for the most part. For not all deities are necessarily with three-rooted rebirth-linking, as two-rooted ones are also possible. "Atikhippaṃ jānantī" (knowing very quickly) is said because the life-continuum of deities is not slow like that of humans. "Sabhāgassa" means of a man. "Visabhāgassa" means of a woman. "Anariyako" means other than the Magadhan dialect. "Davā" means suddenly. "Ravā" means having erred. "Aññaṃ bhaṇissāmī" (I will say something else) should be construed as: saying something else means saying "I reject the Buddha." Or, being unable to say what should be said, due to unfamiliarity with the script and its conventions, or due to the lack of proper conditions, one who says something else is called "ravā bhaṇati" (speaking erroneously). In both cases, saying something else for one who intends to say something else is the same, thus it is asked: "What is the difference from the former?" "Vācetī" means teaching, either by reciting the Pāli or by making another learn it. "Paripucchatī" means questioning, questioning the Pāli by questioning its meaning. "Uggaṇhātī" means learning, learning the Pāli from another. "Sajjhāyaṃ karotī" means reciting, reciting the Pāli that has been learned. comes. He explains the Pāli by expounding the meaning of the Pāli, saying "vaṇṇeti" (he explains). It is said "like a book-form" for an old man who knows nothing, or due to his unknown faculties, meaning, "like what form of clay?" "For a dull-witted person" means for one with heavy wisdom, due to the absence of quick activity in objects, due to slow movement, meaning, "for one with dull wisdom." "Completely" shows the absence of a thought-arising such as "I will make this word heard: 'I renounce the training'." But since, in the absence of such a thought-arising, making such a verbal utterance heard is not possible by any means, therefore it is said: "in 'I renounce the Buddha' and so on... ...he does not make it heard by making a verbal utterance." The explanation of the Renunciation of Training is finished. Explanation of the Root Enactment 55. "Of what is to be designated" means of what is to be explained, of what is to be revealed. "By defilements" means by defilements such as shamelessness. "From this point onwards" means from the word "gross." "Of that action" means of the action called the practice of sexual intercourse. "Seeing" and so on is as explained. "Of it" means of sexual intercourse. "Two by two to be attained are dual attainments," therefore it says, "because they are to be attained two by two." "This is sexual intercourse for pairs who have attained a state of similarity due to the obsession of lust; sexual intercourse itself is the dhamma, the sexual dhamma," therefore it says, "of two who are lustful" and so on. Therein, "of those who are lustful" means of those who are lustful with sexual lust. "Of those who are deeply lustful" means of those who are exceedingly lustful with that same lust. "Of those who are soaked" means of those who are drenched with sexual lust arisen through the intimacy of the world's taste. "Of those who are obsessed" means of those whose minds are enveloped by the arising of sexual lust. "Of those who are similar" means of those who are similar in being lustful and so on. Since the word "paṭisevati nāma" (he practices, indeed) is not in the mātikā (matrix), therefore, to show the reason to one who thinks, "Why is 'paṭisevati nāma' extracted?" it says, "in 'paṭiseveyya' (should practice)... ...a mātikā word." "By the sign of a woman" this is "by the path of g..." as in "he goes by the path." Just as when it is said "he goes by the path," the meaning obtained is "he goes to the path, or he goes on the path," so too when it is said "he inserts with the mark of a woman," the meaning obtained is "he inserts the mark of a woman, or he inserts into the mark of a woman." And this is said mostly to show the application of a man. "Mark" and "genital organ" are one in meaning. "Insertion" is not merely touching the outside, so it says "in a moist place untouched by wind." For one who inserts inside is said to "insert," not one who touches outside. And "inside" is said to be the place of the mark naturally completely closed, untouched by wind. Now, to completely cover the space for interpretation, dividing and showing the specific places in the mark of a woman and the mark of a man that are capable of mutual contact at the time of insertion, it says "four sides in the mark of a woman," and so on. For one who inserts by touching even with one part anywhere in a moist place untouched by wind is said to "insert." "Middle part" refers to the lower surface of the mark of a woman that has been opened, so that it does not touch the four sides. But in the mark of a man, "middle" refers to the tip. "Above" refers to the upper part from the tip. And this is said referring to the upper middle part of the genital organ, similar to the back of the middle joint of a finger when one inserts a finger somewhere, when inserting by bending with the middle. "Inserting below" means inserting by touching the lower part of the mark of a woman. "Inserting through the middle" means inserting through the middle by touching the inner surface. For one who inserts without touching anywhere and then withdraws, there is no pārājika offense, but there is a dukkaṭa offense, like one who inserts into the mouth of a headless body that has become a stump without touching, and then withdraws. "Inserting by touching only the middle" means touching with the tip. inserting it. The connection is: with a bent finger on the middle joint of the finger. Or it should be construed as: as if inserting a bent finger on the middle joint of the finger. Having contracted it means having split it through the middle of the mark. By the upper part means by the upper tip of the contracted part. Now, showing the ten kinds of divisions of the male organ, by taking four separate sides in addition to the previously mentioned upper part among the six places mentioned below for the male organ, he says "therein" and so on. Below, however, without taking them separately, by the general statement "four sides," some of those obtained separately were taken and six places were mentioned. For one inserting it like a balance beam means for one inserting it straight. Born in the mark means born in one's own mark. Skin tag means just the skin that has risen in the mark. They also say "a fleshy growth." Even that born in the mark, such as a skin tag, is the mark itself, so he says "an offense of defeat." Without saying "damaged bodily sensitivity," the statement "destroyed bodily sensitivity" is to show the absence of being appropriated. Therefore he says: "dead skin or a dry boil." For if there were appropriation, even if bodily sensitivity were damaged, it would be an offense of defeat, as in the case of a damaged sense-organ. But dead skin and a dry boil are unappropriated, and an offense of defeat occurs only in what is appropriated. Therefore he says "an offense of wrong-doing." And it is not possible to say that there is no offense for one doing this, so a wrong-doing is stated. But for the female organ, even if the appropriated state is destroyed, it is still an offense of defeat. From the statement of an offense of defeat when it is dead and mostly unidentifiable, "with the taste of sexual intercourse" refers to the cessation of desire for bodily contact. For if there were desire for bodily contact, it would be an offense entailing initial and subsequent meetings. And seeds do not count as a mark, so only a wrong-doing is stated. For it is said: "one inserts a mark into a mark." Now, since this talk of sexual intercourse is unseemly, "those who speak of such a matter" and that they should practice accordingly.” Thus admonishing, he said, “This is called talk about sex,” and so on. Because talk about sex is a cause for the growth of lust and a subject for laughter, to prevent both of these, he enjoins them to contemplate repulsiveness and so on. Indeed, by contemplating repulsiveness, lust ceases; when the perception of a recluse and so on is present, laughter ceases. “Out of compassion for beings” means for the protection of beings from suffering in the lower realms and so on. “Out of compassion for the world” means compassion for the world of beings. “Covering the mouth” means having covered the mouth. If, through some carelessness, a slight smile should arise, then the gravity might be disturbed. Therefore, at such a time, to prevent the disturbance of gravity, the intention is that one should sit having covered the mouth with a fan. Or, “covering the mouth” means having closed the mouth. The intention here is that one should not sit smiling having covered the mouth with a fan. “Showing the teeth” means showing and exposing the teeth. “With confidence” means without shrinking, meaning with enthusiasm. For if one were to shrink, thinking, “I am speaking such an unseemly thing,” the explanation of the meaning would not occur. Therefore, the intention is that one should speak with such enthusiasm, thinking, “Even such a Perfectly Enlightened One spoke such things, how much more so should I speak?” “Like the Teacher” means like the Teacher, similar to the Teacher. The commentary on the root precept is finished.