English
However, from the point of the descent of the water channel, since it is freed from being grasped, only the form arisen from season remains in the embryo; it should be understood that the rest, arisen from the three causes, does not exist. The state of the water element as it continues to flow. The emission is called 'sambhavo'. It is of fourfold origin, as it is stated in the commentary that 'sambhavo' is of fourfold origin. It arises when one is sixteen years old. They say that its displacement from its place occurs due to lust. Therefore, what is said in the Kathāvatthu commentary: "The emission of semen arises from lust," should be understood as referring to the displacement of 'sambhavo' from its place, and not to indicate that 'sambhavo' is solely mind-originated. For that reason, the term 'vissaṭṭhi' (emission) is used there. "For those whose taints are destroyed, and for Brahmā gods, there is no 'sambhavo'," was said by the Elder Acariya Dhammapāla. Therefore, what is said in the Kathāvatthu commentary: "For those deities, there is no emission of semen," should also be taken as referring to the displacement from its place, and not to the complete absence of 'sambhavo' for deities. For all six classes of Kāma-realm deities, sexual desires are natural. Like humans, they engage in sexual intercourse through the attainment of dual union. However, it should be stated that there is no outflow (of semen) for them. Their sexual act is merely the pleasure of contact that brings about the cessation of momentary feverishness. Some say: "For the Cātumahārājika and Tāvatiṃsa gods, the sexual act is accomplished by dual union; for the Yāma gods, by merely embracing each other; for the Tusita gods, by merely touching hands; for the Nimmānaratī gods, by merely smiling; for the Paranimmitavasavattī gods, by merely looking, the sexual act is accomplished." This is rejected in the commentary, because such dispassion for sensual pleasures is not present in them, and because sensual pleasures become progressively more refined and excellent. "Just as that" refers to "by approaching the sign with the enjoyment of release," and so on. Since it is said, "Emission is called displacement from its place," why is it said, "as soon as it enters the water-stream"? He answers, "And here, the entering of the water-stream," and so on. "Here" means in all three statements. "Having endured" means, having approached the sign, and then when remorse arises, ad... having dressed. To stop in between, not allowing the water current, fallen from its place, to enter, to stop it in between. Therefore it is said: "A water current, fallen from its place, must certainly enter." "Merely by falling from its place," means even if the water current has not yet entered. And here, in the view that "the whole body is the place," when speaking of falling from the place, it is said because there is a small interval before the water enters, even if it has fallen from the whole body. Or, "merely by falling from its place" is said with reference to what has fallen from its place, being in that particular part of the whole body. "To one who is approaching the sign," means to one who is approaching with the taste of release. Even if there is the taste of release in hand-manipulations and so on, there is no offense because there is no approach to the sign. Therefore it says: "hand-manipulation...etc....no offense." "This is a decision common to all teachers," means the decision mentioned from "and here the entering of water" onwards, is common to all three teachers. The cause of disturbance is a cause such as unsuitable medicines, dwellings, or food. "Out of desire for welfare or desire for harm," means those who are pleased, out of desire for welfare; those who are angry, out of desire for harm. "For welfare or for harm," means by nature, for what is to be, for welfare or for harm. "They bring forth," means they bring forth by their own divine power. "Like the Bodhisatta's mother, as a sign of obtaining a son." At that time, it is said, the Bodhisatta's mother, who from the seventh day before the full moon, had abstained from intoxicating drinks, and was experiencing a festival adorned with garlands, perfumes, and so on, on the seventh day, rose early in the morning, bathed with scented water, adorned with all ornaments, ate excellent food, undertook the Uposatha vows, entered the royal chamber, lay down on the royal couch, and as she fell asleep, she saw this dream: Four Great Kings, it is said, lifted her up along with her couch, took her to Lake Anotatta, bathed her, dressed her in divine clothes, anointed her with divine perfumes, adorned her with divine flowers, and not far from there was a silver mountain. He was in a golden palace. There they laid him down, with his head to the east. Then the Bodhisatta, having become a noble white elephant, grazed on a golden mountain not far from there. Descending from there, he ascended a silver mountain, entered the golden palace, circumambulated his mother, and appeared to enter her womb by piercing her right side. Regarding this dream, it is said: “Like the Bodhisatta’s mother, a sign of gaining a son.” In the “Five Great Dreams” (A.N. Aṭṭha. 3.5.196), they are called great dreams because they are seen by great men and are signs of great things. But these five great dreams are not seen by ordinary people, nor by great kings, nor by universal monarchs, nor by chief disciples, nor by Paccekabuddhas, nor by Sammāsambuddhas. Only the Omniscient Bodhisatta sees them. Therefore it is said: “Like the Bodhisatta, who sees the five great dreams.” And when did our Bodhisatta see these dreams? He saw them on the fourteenth day of the fortnight, at the time of the breaking of dawn, when he was to become a Buddha tomorrow. For a dream seen during the day does not come true, nor one in the first watch, nor in the middle watch. But a dream seen in the last watch, in the strong early morning, when the body is well-nourished with black and yellow food, when vigor is established, and when the sun is rising, comes true. One who sees a good omen dream obtains good. One who sees a bad omen dream obtains bad. Therefore, the Bodhisatta also, when seeing the dream, saw it at the breaking of dawn. What then were these five great dreams? To the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, before his enlightenment, while he was still a Bodhisatta, five great dreams appeared (A.N. 5.196): This great earth became his great couch. Mount Himavā, the king of mountains, became his pillow. His left hand was placed in the eastern ocean. His right hand was placed in the western ocean. Both his feet were placed in the southern ocean. This first great dream appeared. Again, moreover, a kind of grass, called dabba grass, or tiriyā grass, with a red stem the size of a plough-handle, sprang from his navel. As he watched it, it grew a span, a cubit, a fathom, a staff-length, a gāvuta, half a league, a league, and so it grew, for many thousands of leagues, reaching the sky, and stood there. This second great dream appeared. Again, moreover, white worms with black heads crawled up from his feet and covered him up to his knees. This third great dream appeared. Again, moreover, four birds of various colors came from the four directions, fell at his feet, and became entirely white. This fourth great dream appeared. Again, moreover, the Bodhisatta walked on top of a great mountain of excrement, without being defiled by the excrement. This fifth great dream appeared. These are the five great dreams. Of these, the first was a premonition of supreme perfect enlightenment. The second was a premonition of the noble eightfold path being well-proclaimed among devas and humans. The third was a premonition of many white-clad householders approaching the Blessed One and taking refuge. The fourth was a premonition of the four castes, beginning with Khattiyas, going forth from home to homelessness in the Dhamma and Vinaya proclaimed by the Tathāgata, and realizing unsurpassed liberation. The fifth was a premonition of gaining the four requisites and not being defiled by them. Moreover, that he saw the great earth of the cosmos as his glorious couch, that was a premonition of Buddhahood. That he saw the Himālaya, the king of mountains, as his pillow, that was a premonition of the pillow of omniscience. That he saw his four hands and feet going over the ocean and resting on the cosmic peak, that was a premonition of the irresistible nature of the Wheel of Dhamma. That he saw himself lying supine, that was the premonition of beings, who are bowed down in the three existences, becoming upright. That he seemed to open his eyes and see, was the premonition of attaining the divine eye. That it was a single light up to the highest existence, was the premonition of unobstructed knowledge. The rest is as stated. Thus, he saw five great dreams, which were premonitions of attaining those specific distinctions. Therefore, it is said, "like the Bodhisatta, five great dreams." Like King Pasenadi of Kosala, sixteen dreams: "Bulls, trees, cows, and oxen, A horse, a bronze pot, a jackal, and a jar; A pond, and unripened sandalwood, Gourds sink, stones float. "Frogs swallow black snakes, Golden birds surround a crow; Frightened cranes flee from fear of sheep." (Jā. 1.1.77) – Like King Pasenadi of Kosala, seeing these sixteen dreams. 1. One day, it is said, King Pasenadi of Kosala, having fallen asleep at night, saw sixteen dreams in the last watch. There, four black bulls, the color of collyrium, came to the royal courtyard from the four directions, saying, "We will fight!" When a great crowd had gathered to "see a bullfight," they showed the appearance of fighting, roared and bellowed, but did not fight, and then retreated. He saw this first dream. 2.