English
"They experience prosperity like devas": here, the genitive case "yāsaṃ" (whose) should be transformed and connected with the nominative case "yā" (who), as in "who, like devas, experience prosperity." Among "seeing, etc.," "seeing" means the bhikkhu seeing them; "grasping" also means the bhikkhu grasping their limbs and minor parts. But "touching, etc.," are their actions. Among these, "touching" is merely touching the bhikkhu's body with one's own body; "contact" is making contact more firmly; "rubbing" is rubbing body against body even more firmly than that. "Having made him unconscious": having done so that he does not know even the approach that has been made. Even if touching, etc., is her action, still, without saying that there is no offense because of that, if he knows and assents, having not made him unconscious, it is a pārājika, according to the saying, "having made that person unconscious." However, if there is seeing and grasping by the bhikkhu, there is no such thing as not assenting. Therefore, when seeing and grasping are evident, no non-offense is stated. But if, first, when there is seeing and grasping, then she, having made that person unconscious, does things like touching, and having fulfilled her desire, she goes away; there is no pārājika. "One whose sense faculty of touch is impaired" means that even if the sense faculty of touch is not destroyed, it is impaired by wind, bile, etc., in the sense of being unable to produce body-consciousness. "Offence due to the intention of sexual intercourse" means that just as there is an offence due to the intention of sexual intercourse even if one does not experience the pleasure of contact due to the sign of the bed, so too here, even if one does not feel it due to the sense faculty of touch being impaired by bile, wind, etc., there is an offence due to the intention of sexual intercourse. "Is it not the case that in the mere touching of the object, since it is said, 'He regretted the mere touching with the thought, "I will engage in sexual intercourse,"' there should be a dukkaṭa for the preliminary act of sexual intercourse? Why then is it said, 'There is an offence of saṅghādisesa'?" Considering this implicit objection, the passage "yo methunaṃ" (who sexual intercourse) and so on was begun to refute it. There, "sīsa" (head) means the performance of the path by the path. For it is called "sīsa" because it is like the culmination of the acts, there being no further acts beyond that. "They stand in dukkaṭa" means they generate dukkaṭa. For the acts such as grasping with the hand, which generate dukkaṭa, are said to "stand in dukkaṭa" because they do not proceed to generate another offence. 74. "Of jasmine flower bushes" means of jasmine flower bushes. "Due to abundance" means due to profusion. "In the vicinity" means in the nearby area. "By that wind-support" means by the wind-support mentioned thus: "The limbs are supported by wind." By this, the reason for going out is stated. "Of one taste" means uninterrupted by thought-process consciousnesses such as adverting. 76. "A monk, a warrior at the head of the battle" means a monk who, not being overcome by the defilement-enemies, defeated them, and is therefore like a warrior at the head of the battle. 77. "When the object has arisen" means when the object of sexual intercourse has arisen. "Only a revolving door" means only a door capable of revolving this way and that by opening and closing. "A door of tree-needles and thorns" means a door of tree-needles and a door of thorns. "A door of tree-needles and a or “thorn-gate.” That which is made by fixing wooden posts on both sides, drilling holes in them, and inserting two or three wooden crossbars in the middle, that is a wooden-bar-gate. That which can be removed and put back when entering or exiting, made of one or many thorny branches, that is a thorn-gate. “Gate with a wheel-lock” means a large gate made by attaching this wheel below, which cannot be closed or opened by one person. “Having tied up” means having bound with ropes. Here, “a single cloth-mat-gate” also includes a straw-mat-gate. To show the method to be followed where it is not possible to lie down after closing the gate, it is said, “if it is a place frequented by many,” and so on. Even in a place not frequented by many, it is permissible to lie down after asking permission from one. “Then the bhikkhus…pe… are seated” this is said to indicate the presence of bhikkhus there. “Whether seated or lying down, if one is present there in any posture, it is permissible to make a mental note,” is stated in all three commentaries. Some, however, say, “Since it says ‘are seated,’ if they are lying down, it is not permissible to make a mental note,” that is not good. For if, because it says “are seated,” it is not permissible to make a mental note when they are lying down, it would also not be permissible when they are standing or walking. The word “seated” does not exclude only the lying down posture. Therefore, “are seated” is said to indicate their mere presence there, not to exclude those in other postures. Even so, one who lies down and sleeps, being in the category of the unmindful, is not worthy of a mental note— this is our view. For, being in the category of the unmindful, one who lies down and sleeps in a secluded sitting place does not commit an offense— so it is said. Closing the gate is for the purpose of preventing the entry of bhikkhunis and so on— he says, “a bhikkhuni or a mother It is not allowable to ask a village. They say, "It is not allowable to ask a hermaphrodite or an impotent man." Having known that a woman is inside the womb, it is not an offense for one who lies down after performing the aforementioned method at the door. Having raised the ladder means having raised it to the upper floor, or having dismantled it and dropped it to the ground, or having cut it, it is allowable to lie down. Regarding "both doors should be guarded," if there is no door panel at one door, or it is not possible to close it in the manner mentioned below, it is allowable to lie down even without closing the other door. "Having returned from alms-round" means having turned back from the alms-round. "To the doorkeeper" means to the one guarding the door, standing at the door-post, at the main door, or at the foot of the ladder. "The burden of the latter" is said with reference to those who come in continuous succession. It should be connected with "in the inner chamber of an unguarded door." "Outside" means outside the chamber. Regarding "even at the time of lying down... it is allowable," they say, "since the doorkeeper is dependent on it, it is allowable to make a determination without investigating whether he is present or absent there at that time." "Enclosed by anything" means enclosed by a wall or a fence or anything. They say, "The height of the enclosure should be known in the manner stated for a sufficient sleeping place." If, however, the enclosure is lower than the stated measure in one place, it is allowable. "It is a large courtyard" means it is a large open space. "Like the courtyard of the Great Bodhi tree or the courtyard of the Brazen Palace" is said to show much traffic, not to show a large area. "He gets up when the dawn has risen, no offense" means for one who lay down with a pure mind, if he gets up when the dawn has risen while still asleep, there is no offense. "He wakes up and sleeps again, an offense" means if he wakes up when the dawn has risen, and even without knowing the rising of the dawn, he lies down without getting up, continuing to lie down, it is an offense. Even if he wakes up before dawn and without knowing it, he continues to lie down. Even if he sleeps and the dawn rises, there is an offense. As it is defined, he gets up, so when the dawn rises, he gets up. For him, there is an offense, because he lay down with an impure mind; even if he sleeps and the dawn rises, it is an offense rooted in daytime seclusion. Because it is said, "Lying down thus, he is not freed even from an anādariya dukkaṭa," one who lies down with an impure mind, even if he gets up before dawn, or does not get up, commits an anādariya dukkaṭa at the time of lying down. But the dukkaṭa rooted in daytime seclusion is committed only when the dawn rises. What is said in all three commentary sections here: "If one lies down having closed the door at night, and if he lies down when the door is open at the time of dawn, there is an offense because he lay down having closed it in an improper place. For one who lies down having closed the door at night, thinking 'I will lie down,' even if the door is open at dawn, there is an anādariya dukkaṭa at the time of lying down because it was closed in an improper place, and a dukkaṭa rooted in lying down when the dawn rises. For one who lies down whether the door is closed or open at night, at the moment of dawn, there is no offense because it is closed in a proper place, whether the door is open, or closed, or closed again after being opened," this does not agree with the Aṭṭhakathā. For in the Aṭṭhakathā, an offense at dawn is shown only for one who lies down without closing the door at night. Therefore, whether it is closed in a proper place or an improper place, the closing itself is the measure here— this is our view. "He lies down due to sleep" means he lies down on one side overcome by sleep. But one who lies down thus is not called "lying down," so no offense is stated. "For one who sleeps without support" means for one who sleeps without letting even a small part of the space between the waist and the middle of the back touch the ground, without supporting himself on a pillar or the like. "He gets up suddenly" means he gets up suddenly, as if he stumbled and fell. "He sleeps there, he does not get up" means he sleeps, overcome by sleep, he does not get up, he is not overcome by a swoon. Therefore,