English
The explanation of the story of the two hundred and sixty-nine fours is finished. The explanation of the division of the four kinds of felt rugs. 61-2. "For one who has undertaken" means begun. of one who is touched. "Upādinnaka" refers to the faculty of the body. "Touches with what is taken up" means "is touched, is struck by what is taken up." Thus, the meaning should be understood by the elision of the 'ya' in the passive voice. Or, alternatively, it should be understood that by doing so, one does not touch or strike anything taken up with what is taken up. "They will raise a pretext" means they will bring forth a pretext, they will contrive one. "By dividing with 'santhatā' and so forth" means by specifying with the qualifiers 'santhatā' and so forth, it means by joining with the four 'santhatā' and so forth. Regarding "santhatā," the use of the whole for a part, as in "the cloth is burnt," and so forth. Just as when a part of a cloth is burnt, they say "the cloth is burnt," similarly, when any passage, such as the vaginal passage of a woman, is "santhatā" (spread/covered), the woman is called "santhatā." Therefore, it is said, "What is called santhatā," and so forth. "Wrapping around" refers to binding by placing clothes and so forth outside without inserting them inside. It is said that a bhikkhu is also called "santhato" by way of the use of the whole for a part, as in "What is called santhato," and so forth. "As much as is inserted" means as much as a sesame seed is inserted. Even if it is "santhatā" in the eye and so forth, it is according to the actual object, so it is said, "In the field of a grave offense, it is a grave offense; in the field of a minor offense, it is a minor offense." For one who strikes a stump, it is a minor offense, because one inserts a stump into the female organ and strikes a level or protruding stump, there is no insertion. But if one's organ touches the stump itself, which has entered slightly and remains there, it is a pārājika offense. "Its surface" means the inner surface of bamboo, reeds, and so forth. In the "Vinītavatthū," it is said, "At that time, a certain bhikkhu went to a charnel ground, saw a headless corpse, and inserted his organ into the open mouth without touching it. He felt remorse... (omitted)... There is no pārājika offense for the bhikkhu; there is a minor offense." In accordance with that Sutta, "If one makes it as if in the air, inserts it, and then withdraws it, it is a minor offense." (Pārā. 73) it is said. ‘Outer stakes’ means stakes protruding outside from bamboo joints, etc., inserted inside. It is said that for one who approaches anywhere with sexual desire, whether in beings with sense faculties or without sense faculties, it is not possible to be without an offense, hence ‘it is only a dukkaṭa (minor offense)’. Therefore, in the Vinīta-Vatthu, it is said that approaching skeletons is a dukkaṭa. The explanation of the fourfold division concerning mats is finished. Explanation of the fourfold division concerning royal enemies, etc. 65. For general clarification, he says, ‘The specific determination from the treatise is that ‘rogues’ are those devoted to sexual play,’ and so on. Now, showing the possibility of meaning even generally, he says, ‘or women-rogues, liquor-rogues, etc.’ ‘Heart’ means heart-flesh. The explanation of the fourfold division in all aspects is finished. Explanation of the section on offenses and non-offenses. 66. There is no need for confession because there is no need to ask. Indeed, the offender is not to be asked, ‘With what intention did you transgress? Did you do it knowingly, or unknowingly?’ ‘Right there’ means right in the Great Wood at Vesālī. ‘Pervading all limbs’ means, excluding hair, body-hair, teeth, and nails, and flesh-free areas, and stiff dry skin, it pervades the rest of the entire body, like an oil drop on water. ‘Body trembling, etc.’ – the word ‘etc.’ includes the yellow color of the eyes, etc. ‘Located in the gallbladder’ means located in the gallbladder, which is like a large luffa pod, situated between the heart and lungs, resting on the liver-flesh. ‘Agitated’ means having moved from the gallbladder and come out. ‘With a released mind’ means with a mind of released nature. ‘Possessed by a yakkha’ means that yakkhas, when they wish to disturb someone’s mind, create and show a terrifying form with a white face, blue belly, very red hands and feet, a large head, and blazing eyes, or they make a terrifying sound, or they insert a hand through the mouth of the one speaking and crush the heart-flesh, by which that being becomes insane, with a disturbed mind. Therefore, it is said, ‘‘ or showing terrifying objects,” and so on. Here, “terrifying” means capable of producing fear, fright, and goosebumps in beings merely by being seen. “He is always insane” is said with reference to one whose bile, having become agitated from the bile-sac, has come out. But for one whose bile, having become agitated, remains within the bile-sac and has not come out, he regains consciousness from time to time; he is not always insane— this should be understood. “Having known” means having known by regaining consciousness. “Excessive” means beyond measure. The explanation of the section on offenses and non-offenses is finished. The explanation of the word-division section is finished. Explanation of Miscellaneous Matters “Miscellaneous” means of a mixed nature. “Origin” means the cause of arising. “Action,” and so on, is merely an example; the inclusion of non-action, and so on, should also be understood. “With feeling” is the instrumental case for association; it means “goodness together with feeling.” “By way of including all” means by way of including all the training rules. “Six origins of training rules” are the six origins of offenses, thus stated as: body, speech, body and speech, body and mind, speech and mind, and body, speech, and mind. Indeed, offense itself is stated under the heading of training rule. For origins, and so on, belong to the offense, not to the training rule. Among these six origins, the first three are without mind, the latter three are with mind. Offenses arise from one, or two, or three, or four, or six of these origins. There is no offense with five origins. Among them, an offense with one origin arises from the fourth, and from the fifth, and from the sixth origin, but not from any other. An offense with two origins arises from the first and fourth, and from the second and fifth, and from the third and sixth, and from the fourth and sixth, and from the fifth and sixth origins, but not from any other. An offense with three origins arises from the first three, and from the latter three origins, but not from any other. An offense with four origins arises from the first, third, fourth, and sixth And indeed, it arises from the second, third, fifth, and sixth origins, not from others. That which has six origins arises from all six. It should be understood that even here, in the phrase "the training rule has six origins," an offense is spoken of by way of the training rule's category. Therefore it will be said: "All this applies to an offense, but in all commentaries, the teaching is established by way of the training rule's category." The origin arises from the six (factors) beginning with body, or it has six origins, thus it is "six-origined." "There is that which has four origins" (means) these four: body, body-speech, body-mind, body-speech-mind; or these four: speech, body-speech, speech-mind, body-speech-mind; or it has these four origins, thus it is "four-origined." "There is that which has three origins" (means) these three: body, speech, body-speech; or these three: body-mind, speech-mind, body-speech-mind; or it has these three origins, thus it is "three-origined." And showing the two-origined and one-origined (offenses) by way of the origin categories, he said "there is the origin of the Kathina" and so on. Indeed, there are thirteen origin categories: the origin of the first pārājika, the origin of taking what is not given, the origin of acting as a go-between, the origin of admonishing, the origin of the Kathina, the origin of sheep's wool, the origin of the Dhamma word by word, the origin of the journey, the origin of a thieving caravan, the origin of teaching the Dhamma, the origin of declaring a real attainment, the origin of raising up a thief, the origin of the unauthorized. Therein, by "there is that which has six origins," the origin of acting as a go-between is stated. But by "there is that which has four origins," the origin of the journey and the origin of the unauthorized are included. For that which arises from the first, third, fourth, and sixth (origins), this is the origin of the journey. But that which arises from the second, third, fifth, and sixth (origins), this is the origin of the unauthorized. By "there is that which has three origins," the origin of taking what is not given and the origin of declaring a real attainment are included. For that which arises from the three origins with consciousness, this... This is the origin of taking what is not given. But that which arises from three without intention, this is the origin of revealing a being. And by "there is the origin of the Kathina" and so on, it includes the two origins and the one origin under the remaining headings of origin. Thus, that which arises from the third and sixth, this is called the origin of the Kathina. That which arises from the first and fourth, this is the origin of sheep's wool. That which arises only from the sixth, this is the origin of laying down the burden; the origin of admonition is also its name. Among those included by the word "etc.", the origins of the first pārājika, of a word-by-word teaching, of a theft-caravan, of a Dhamma teaching, of raising up a thief: that which arises from body and mind, this is the origin of the first pārājika.