English
"Yaṃ ādīnavaṃ" is the connection. "Sikkhāpadaṃ paññapento" means establishing the first pārājika rule. "Ādīnavaṃ dassessati" means he will show the danger, as in "It is better for you, foolish man, that your organ be placed in the mouth of a venomous snake, rather than in the organ of a woman," and so on, the danger he will show. Regarding "Abhiviññāpesī", how is the meaning "pavattesī" (caused to occur) obtained? He says, "Because 'pavattanā' (causing to occur) also..." and so on. "Kāyaviññatticopanato" means because it is a movement that occurs through bodily intimation. But why did he, even though not desirous of sexual intercourse, cause it to occur three times? He says, "Because this causing it to occur three times..." and so on. There, "tikkhattuṃ abhiviññāpanaṃ" means the occurrence of sexual intercourse on three occasions for the purpose of ejaculation. Since all words have the result of emphasis, even without the particle "eva", the emphatic meaning is understood. Thus he says, "by that very transgression." Indeed, there are eight causes of conception. This has been said: "Sexual intercourse, grasping clothes, body contact, and touching the navel; Drinking, seeing, hearing, and smelling— these are the eight causes of conception." Now, wishing to show the meaning that is excluded by the emphasis, he says, "Does conception occur in other ways too?" and so on. But isn't touching the navel also just body contact? Why is it mentioned separately? Body contact is mentioned in terms of the lust of both. Touching the navel is mentioned in terms of the woman's lust, or it should be understood as mentioned separately in terms of the object. But how does conception occur through body contact? And how is there the possibility of semen and blood there? He says, "Because women..." and so on. When lust arises, the woman's seminal fluid is agitated. This too is a cause for the formation of a fetus, is the intention. Indeed, in the female lineage, the seven elements like essence are found. Therefore, it is said: "Even by delighting in touching the limbs and minor limbs, one conceives a fetus." However, in the commentaries, it is said: "In the seven ways of conception, such as by bodily contact, without the father's semen, the mother's blood, which has undergone a change due to desire and passion, is itself the cause for the formation of a fetus." They say: "If a mother obtains a son by delighting in touching his limbs and minor limbs, and if that son later, having fully developed faculties, deprives such a human father of life, he is indeed a parricide." "She took a part of that impurity with her mouth" means, while washing an old robe, she saw some impurity there, and she drank a part of that impurity. When asked, "Is sexual intercourse permissible for you?", he, showing "whether it is permissible or not, we are not interested in it," said, "We are not interested in this." Although there is no sexual desire in touching the navel, it should be understood that during the touching of the navel, she experienced a mere taste of pleasure due to the delight in contact; otherwise, conception would not have occurred. By the touching of the navel of Diṭṭhamaṅgalikā, Maṇḍabya was born. A scorpion stung and went away from the navel of Caṇḍapajjota's mother, and thereby Caṇḍapajjota was born. Thus, it is said, "in this same manner," and so on. "She gazes intently at a man" means she gazes intently at a man, either having seen him through a window or having seen him before. "Like royal concubines" means, it is said that in Sri Lanka, it happened to a certain woman, therefore it was said thus. "Here" means in this story. "This one" is Sudinna's former second wife. "Referring to which" means referring to which transgression. "The parents are united" is said referring to semen, and "the mother is in season" is said referring to blood. "There, they are united" means they come together and meet in one place in an unwholesome way. Do not. And she is in season, this is said with reference to the season, not merely the day of attachment due to common worldly convention. "Gandhabba" means a being destined to go there, it is said to be "gantabba" (one to be gone to). The 'ta' sound is made into a 'dha' sound, so it should be understood. Or else, by the scent of the arising path, by the indication and manifestation of signs, by the name "gandha" (scent/smell) obtained, it proceeds by karma leading to existence, thus "gandhabba", a being arising there. "Is present" means has arrived. And here, it does not mean that he stands nearby watching the union of the parents, but rather, a being driven by the machine of karma, destined to be born in that place, while still existing in the previous birth, becomes oriented towards rebirth by means of making the signs of destiny and other objects as his focus – this is the meaning. "Union" means by coming together, by meeting. "Of the womb" (or "fetus") means of the being born in the womb. Indeed, a being born in the womb is also called "gabbha" (fetus). As it is said – "Just as, Ananda, another woman, having carried the fetus in her womb for nine or ten months, gives birth." (M.N. 3.205). But sometimes "gabbha" means the mother's womb, it is said. As it is said – "That which for one night first, the child dwells in the womb; having arisen, he goes, going, he does not return." (Jā. 1.15.363); And here, "gabbha" means that which proceeds as an individual existence, thus "gabbha" (fetus), a continuum of phenomena in the kalala (embryo) and other stages. But because the stream of being is dependent on it, it is called "gabbha", just as "the beds are shouting." Due to being its support, the mother's womb should be understood as "gabbha". Or "like a womb." Just as, indeed, a room for beings is called "gabbha" (inner chamber) because it is a dwelling place, so too, the mother's womb is called "gabbha" because it is a dwelling place for beings lying in the womb until birth, so it should be understood. "Descent occurs" means birth occurs. "Guardian deity" means a deity standing for his protection. The connection is "he approaches it." "Thus they emit" means "thus great" making that sound, they emitted it. Although here in the Pāli the sky-dwelling deities are not mentioned separately, yet to show that this is the sequence in proclaiming the sound, the Cātumahārājika deities are divided into two, and the sky-dwelling deities are mentioned separately. Therefore, since the sky-dwellers are taken separately here, the Cātumahārājika deities should be understood as those dwelling on the Paribhaṇḍa mountain. The particle group "iti ha" should be understood in the sense of "evaṃ" (thus), so it says "evaṃ" (thus). The two words "khaṇena" (in a moment) and "muhuttena" (in an instant) should be understood as having the same meaning due to being synonyms. "There was one great uproar" means there was one great uproar in the worlds of devas and brahmās. Although that sound indeed ascended up to the Brahmā world, yet it was not within the range of humans, just like their forms; therefore, the bhikkhus asked, "Are you not displeased, friend Sudinna?" 37. "Thus the going forth of the mother and son was fruitful, but the father remained overwhelmed by remorse" - from this statement, it is understood that Sudinna did not attain arahantship in that existence. Some, however, say, "Because it is said 'of a worthy young man urged on by past good deeds,' Sudinna dispelled that remorse and realized arahantship, and therefore the going forth was permitted." That does not accord with the Pāli text and the commentary. And past good deeds are immeasurable, yet even for such a one, an obstacle to attainment is seen due to an intervening evil deed, like in the case of Ajātasattu. "Remorse characterized by regretting what was done and not done is intended here," so it says, "regret caused by misconduct." "Regret is thinking in a distorted way, remembering in a distorted way, regretting in relation to misconduct that was done," so it says, "vippaṭisāra (remorse) is also a name for that." "An action done badly is kukata (bad deed); kukata itself is kukkucca (remorse)," so it says, "kukkucca (remorse) because it is a bad action." "Having consumed flesh and blood" means having exhausted flesh and blood. "Avipphāriko" means free from engagement in recitations and so on, meaning inactive. "Vahacchinno" means with a severed flow. , it is said that his shoulder was broken by carrying the burden. He thought about that, "If I had not done that evil deed, I would be full of virtue like these monks," and so on, he thought about that. 38. "Such a state" means having reached a state of being emaciated and withered. "By the proliferation of group gatherings" means a gathering of people in a group is a group gathering, and the group gathering itself is a proliferation of group gatherings, by that. "Whose" means whoever has. "Ease of conversation" means ease in conversing due to familiarity, able to speak easily, meaning pleasant conversation. It is not always the case that everyone has a greater or lesser degree of faith, so it says, "due to the completeness of the opportunity for the establishment of faith." "Now" means that the word "etarahi" (now) has this meaning, so it says, " 'now' is a particle." The word "no" is like the word "nu" in meaning questioning, so it says, "Are you not?" "That very discontent" means that very form of wishing for the lay state, which was asked about by those monks, that discontent. By the emphasis "that very," showing the meaning that has been removed, it says, "of superior wholesome things," and so on. Superior wholesome things are calm and insight, etc. "Exists" is said with reference to its revolving in the mind as an object, not with reference to the present existence of evil; it means it exists, it revolves in the mind as an object.