English
Then, having run the impulsion, it descends into the life-continuum. On the second occasion, the ear-door adverting and so on turn the life-continuum. Then ear, nose, tongue, body consciousness and so on, ending with impulsion, occur. Thereafter, the life-continuum occurs. On the third occasion, when the life-continuum is turned by mind-door adverting, mind-door impulsion runs. Having known by that consciousness, one says, "What is this sound in this place? A conch sound? A drum sound?" or "What is this smell in this place? A root smell? A heartwood smell?" or "What is this put into my mouth? Ghee? Treacle?" or "By whom was I struck on the back? This blow is very hard for me!" Thus, one awakens only through mind-door impulsion, not through the five doors. One sees dreams also by that, not by the five doors. "Assa" means "should be" for the collection of offenses. Is not this statement inappropriate: "The Sangha should be desired at the beginning and in the rest"? For indeed, the Sangha is not desired at the beginning and in the rest of the collection of offenses... Therefore, keeping in mind this objection: "Then what about the rising?" explaining the intention so that it does not contradict, he said, beginning with "What is meant?" The intention here is that the Sangha, desired for rising from an offense, both at the beginning and in the remainder, is desired only for the offense. "Rising from an offense" means rising from an offense, the meaning is reaching a state of being without offense. "Reason for the word" means the reason for saying "Sanghādisesa" thus. "The word 'nikāya', established for the whole, even when used for a part of it, operates by that very established meaning," he says, "by the word 'established meaning'." Or, "established meaning" is that which, having taken some mark, even when there is another thing possessing that mark, in some particular instance, by convention, due to long duration, operates even without the mark. Just as 'mahiṃso' (buffalo) means 'sleeps on the earth', 'go' (cow) means 'goes', similarly, the established meaning of the word 'nikāya' should be understood. "Even when there is one distinguished thing, the usage that applies to the whole, like a generality, also applies to the part," he says, "or by the usage of a group in a part." "Of the ninth intention" means of the intention of investigation. 238-239. They have hair, therefore 'lomasā' (hairy); it is said to mean 'much hair'. "I will be free from illness" means I will be free from illness due to the calming of the fever of lust. "By releasing" means by making an effort to release. Here, making an effort is intended as releasing, having made it so that 'he releases by this'. "It will be a seed" is said with reference to the act of taking a rag, and so on. 240. "Two thousand offenses" is said without referring to the divisions like broken wheels, etc.; but for one who wishes, the counting of offenses should be done even with divisions like broken wheels, etc. "Mixed wheel" is said with reference to that which increases both ways. And here, the statement about the intention to release many colors at one moment, such as blue and yellow, etc., is to show that whether the release occurs according to the intention or not, an offense arises for one who attempts to release with this intention. For indeed, the release of all, such as blue, etc., is not possible at one moment. When he says something else, being unable to state his own fault directly, when asked again, he says something else. "Mocanassāda" means the pleasure arising in the preliminary stage of release. Therefore, it is said, "The pleasure to release is 'mocanassāda'." Here, by the word "geha" (home) in "gehassitapema" (affection based on home), internal relatives like mother, sister, etc., residing in the home are taken. The affection arising in them due to mother's love, etc., is "gehassitapema." Elsewhere, "gehassitapema" is said to be craving for the five sense pleasures. "By way of associated pleasure" means through the pleasant feeling associated with craving. "By one word" means by the word "gehassitapema." "Just so" means just by the intention of the pleasure of release. Because he lay down without abandoning the effort made in the preliminary stage by way of the pleasure of release, it is said, "If, however, ... (etc.) ... a Saṅghādisesa." When a pure mind arises again, because that effort has subsided, it is said, "With a pure mind ... (etc.) ... no offense." "For the purpose of washing" means for cleaning. "Anokāsa" means the area of the private parts. 263-264. "Gehassitakāmavitakka" means sense-desire thought rooted in the five sense pleasures. "Firmly holding the bladder" means firmly holding the skin at the tip of the private parts, at the place where urine exits. Since there is no effort on the sign, it is said, "Even if there is an intention of the pleasure of release, there is no offense if it is released." 265. "Come, friend, you, novice!" It is said that even if the act is done by another by command, it is considered as done by oneself, and thus an offense is stated. But if he does it himself without being commanded, they say there is no offense due to the absence of the completeness of the limb. In the story of the novice Sutta, even if impure fluid is released, a dukkaṭa (minor offense) is stated due to the grasping of the private parts, but not due to the release itself. 266. In the story of stiffening the body, just as effort can occur in the private parts through movement, so too an offense is stated due to stretching. It should be understood that by the phrase "or from behind," the thigh area on both sides of the hip is also included. Therefore, an offense is incurred even by one who stands on both sides and intently observes the sign in this area. Indeed. By the word "aṅgajāta" the sign, the urinary passage itself, is spoken of. But it should not be done by way of opening and closing; the meaning is that a distinction of offense should not be made by way of the application of opening and closing. It is said that for one who gazes repeatedly, opening and closing, there is only one dukkaṭa. It should be understood that even looking at the sign of a woman who has come face to face, without blinking the eyes, is an offense. They say that even gazing at the genitals of wooden dolls, painted figures, or clay figures is a dukkaṭa. 267. "Pupphāvalī" is the name of a particular game. Playing that game, they make the broken banks of rivers etc. muddy with water, and sitting there with both feet stretched out, they fall. "Pupphāvaliya" is also a reading. "Pavesentassa" (of one who inserts) is a verb with two objects, so "sand" and "genital organ" are both used as objects. "Vālikaṃ" means "by sand." Intention, effort, and emission – these three factors should be understood here. The commentary on the training rule concerning emission of semen is finished. 2. Commentary on the training rule concerning physical contact. 269. In the second (case), he, wishing to engage in physical contact with the brahmin woman, opened those (places) where there was darkness when they were open. Because the harm done by him was done to himself, it is called "his own harm." "Uḷārattatā" means "magnanimity of mind," or "lofty resolve." 270. "Otiṇṇo" (overcome) can be either an instrument of action or an agent of action; showing the meaning in both ways, it says "beings as if by yakkhas, etc." "Asamapekkhitvā" means "without examining according to their true nature," or "without seeing how those pleasure-generating objects like forms are established in the manner of impermanence, suffering, impurity, and non-self." 271. "Saññamavela" means the boundary of morality. "Ācāro" means conduct, actions like taking by the hand. "Assa" (of it) refers to the word "kāyasaṃsaggaṃ samāpajjeyyā" (should engage in physical contact). 273. "By means of these words" means by means of words like "touching," etc. From here and there... (etc.)... "sañcopeti" means (at He moves his hand or body sideways, hither and thither. They say, "According to the rule 'without separating from the body', for one who lowers the hand from the head downwards, if he touches above the worn robe without separating from the body, it is a grave offense; if he lowers it from the robe downwards and touches the body from the thigh onwards, it is again a Sanghādisesa." In all twelve applications of touching, etc., if not separated from the body in each application, there is only one offense, saying "the initial grasping is the measure." This is said with reference to grasping the body with one hand and touching the body with the other hand. But for one who grasps something attached to the body with one hand and touches the body here and there with the other, the offense is counted by the number of applications. This Sanghādisesa, however, is not only by way of the object, but also by way of perception, saying "for one who perceives a woman as a woman, it is a Sanghādisesa." In the Pāli, "and it is an animal" (tiracchānagato ca hoti) here, the grasping of an animal female and an animal male should be understood. "Samasārāga" means a similar lust, by way of lust for bodily contact. "By the former method" means by the method stated for grasping by encircling with ropes, clothes, etc. "Again by the former method" means the similar lust is stated. "By the immediately preceding method" means by the method of touching something attached to the body. Since hair is also included by the grasping of a braid, a Sanghādisesa is stated even for touching hair. Now, wishing to clarify the meaning already stated, he says "by what is grasped," etc. "In the description as pointed out" means in the description of bodily contact as stated. "By that" means by that reason as stated. "I am free from lust by perception" means by a mistaken perception. "I am free from lust" is said by the clarity of gender.