English
"This particular object" refers to what is mentioned in this training rule. Some also say it refers to any other object whatsoever. "Sāratta" means lustful by way of lust for bodily contact. "Viratta" refers to one free from lust for bodily contact, such as a mother or sister. "I will grasp one free from lust," he grasped one free from lust, it is a dukkaṭa (minor offense). In the case of grasping due to mother-love, etc., a dukkaṭa is stated. It connects with this Pāli text. How does it connect? If, when the thought, "I will grasp what is attached to a woman's body," arose, the perception of a woman were to vanish, then the Blessed One, who states a thullaccaya for grasping what is attached to the body, would not have said, "She is a woman and perceives her as a woman." But it was said. Therefore, for one who grasps the body with the thought, "I will grasp what is attached to a woman's body," the perception of a woman does not vanish. Thus, the statement made by Mahāsumatthera, "One who grasps the body with the thought, 'I will grasp what is attached to the body,' incurs the offense as it is," connects with this Pāli text. If anyone here were to say, "Even if there is the perception of a woman, when grasping what is attached to the body, at the time of grasping, one establishes the perception, 'I will grasp what is attached to the body,' and since there is no perception, 'I am grasping a woman,' the perceptions of the object are different, so it is incorrect," he should be asked, "Does one who grasps an object, such as clothing, attached to a woman, grasp it with lust for the woman, or with lust for the object?" If he were to say, "He grasps it with lust for the object," then a thullaccaya would also apply to one who grasps an object not attached to a woman but located elsewhere. Therefore, since the woman, the perception of a woman, the state of being infatuated, and the act of grasping are all present, Mahāsumatthera's statement is the correct one. And it connects with the Aṭṭhakathā's determinations. Here too, the meaning is this: If it were to be called "vanished by the vanishing of perception," then for one who perceives, "I will embrace and grasp many women with my arms," since there is no such perception as, "I will grasp the women in the middle by what is attached to their bodies," there would be no thullaccaya for those in the middle. Even so, since the Aṭṭhakathā states a thullaccaya, it is established that it is not called "vanished by the vanishing of perception." A dark-skinned woman is mentioned because of her nature of being difficult to discern by blue (color). 279. "Intention to enjoy" means the intention to enjoy the pleasure of touch. A monk's body by a woman's body Even when recognizing a touch to what is connected to oneself, this is said because of the body's connection, even when touching what is connected to one's own body. Here, it is in the case of the Nissaggiya by a Nissaggiya. Regarding the intention for liberation, here, even if there was first a desire for bodily contact, if later there is an intention for liberation, there is no offence. 281. "Pāripanthikā" means robbers, it is said to be "obstructive." "Mother being carried away by the river current" is said to show the highest limit (of compassion). But they say that for one who acts towards other women with an intention of compassion, in the way spoken of for a mother, there is no fault. There are also those who say that because "mother" is mentioned, it is not permissible for others. "Tiṇaṇḍupaka" means a coil made of grass and roots like hirīvera. "Tālapaṇṇamuddikā" means a finger-ring made of palm leaves. "Parivattetvā" means removing from one's state of wearing, it is said to be removing for the purpose of a robe. He places it at the foot for the purpose of a robe, it is permissible; this is an example. It is also permissible for purposes like a covering or canopy, and it is permissible to take it temporarily for purposes like offerings. "Made in the form of a woman" - here, from the lowest limit, even female animals that are objects of a Pārājika offence are not to be touched. Therefore, a figure of an animal made in the form of a woman should also be considered not to be touched. The teachers say, "It is permissible for bhikkhunīs to touch a statue." It is permissible to take cloth, coverings, and walls made showing female figures, without touching the female figures themselves. "Having broken" - here, it should be broken with some stick or the like, without taking it by hand. And here, because it is said, "It is permissible to break even what is not to be touched with some stick or the like, without touching it by hand," and because it is said, "One taking a rag-robe should make a wound with a knife or the like even on a woman's body and take it," it is permissible to press a caught frog-snake with sticks and the like, and make it release the frog. "Having resolved on the path" means going on the path. "āmī" means, having thus perceived the path. "By playing" this is said with reference to lay property, but monks' property should not be touched for any reason, because it is ill-used. By "palms, jackfruits, etc." here, by the word "etc.", the collection of coconuts, plantains, gourds, cucumbers, pumpkins, wax gourds, pomegranates, and bitter gourds should be understood. Since it is said that "here, only the aforementioned fruits should not be touched with the intention of playing," stones, pebbles, etc. may be touched even with the intention of playing. By "pearls" are meant eight kinds of pearls, such as those born from an elephant's forehead. Thus, indeed, elephant's forehead, boar's tusk, serpent's head, cloud, bamboo, fish's head, conch, and oyster are the eight sources of pearls. Among these, those from an elephant's forehead are yellow and lack luster. Those from a boar's tusk are indeed the color of a boar's tusk. Those from a serpent's head are blue, etc., very pure, and round. Those from a cloud are luminous, difficult to divide, they dispel darkness at night, and are indeed for the use of deities. Those from bamboo are the color of hailstones and not luminous, and those bamboos grow only in places inaccessible to humans. Those from a fish's head are the color of a catfish's back, round, light, and lack luster, and those fish are born only in the middle of the ocean. Those from a conch are the color of a conch's inner shell, can be the size of a jujube fruit, and indeed lack luster. Those from an oyster are endowed with special luster and are of various shapes. Thus, among the eight kinds of pearls by origin, those born from fish, conch, and oyster are marine. Some born from serpents are also marine, the others are non-marine. Since mostly marine pearls are seen in the world, and among those, mostly oyster pearls, the others only occasionally, therefore, to dispel confusion, it is said that "pearls are marine pearls." By "gem", excluding beryl, etc., all other kinds, such as crystal, etc., are gems. By "beryl" is meant a bamboo-colored gem. By "conch" is meant a marine conch. By "stone" are meant all kinds of stones, such as black stone, yellow stone, white stone, etc. By "silver" is meant kahāpaṇa. The remaining, first mentioned, are considered jewels. "Jātarūpa" means gold. "Lohitaṅka" means red gem. "Masāragalla" means variegated gem. "For the price of goods" means for the price of robes, bowls, and other goods. "For leprosy" is merely an example; it is suitable for any disease that needs to be alleviated by it. "Pearls are suitable only when consecrated for medicine" is stated in all three commentaries. "Ākaramutta" means a pearl just released from the mine. "It is suitable to receive for the price of goods" also shows that it is suitable to touch. "Made by cooking" means made by glassmakers after cooking. "Washed, pierced, and mixed with jewels" means a washed, pierced, jewel-studded item, made for adornment, showing a golden creeper or the like, which is not to be touched. Or the phrases "washed and pierced" and "mixed with jewels" should be connected separately. "Drinking conch" implies that a monk's requisites, such as drinking vessels and lids made from conch, are also permissible to touch. "The rest" means what remains apart from that mixed with jewels. "They make only green-bean-colored items mixed with jewels, not others," it says, "or green-bean-colored," meaning that green-bean-colored items mixed with jewels are not permissible. "The rest" means the remaining green-bean-colored blue stones, excluding those mixed with jewels. "Starting from the seed" means starting from the ore-stone. "Golden shrine" means a relic casket. "He rejected it" because it was sent with the words "take it for yourselves," not "take it for placing relics." Therefore, he rejected it. "Golden bubble" means a golden star. "To play with" means it is permissible to touch by those moving here and there, as stated in the Great Commentary. "It is permissible to remove only rubbish" means whether they are shrine guardians or monks or others, it is permissible to wipe away rubbish with the hand, and it is permissible to clean away dirt. "Ārakūṭa metal" means bell metal. There are three kinds of bell metal: bronze, vaṭṭa-metal, and ārakūṭa. Among these, bronze is made by mixing tin with copper; vaṭṭa-metal is made by mixing lead with copper... It is made of wrought iron, and brass is made by mixing it with a base of mercury. Because it is produced by that process, it is called "brass." It is stated in all three glosses that "since it is said to be like gold, brass should not be touched, but other things may be." However, some say, "It is said that brass is like gold because it should not be touched; therefore, neither should be touched like gold." The meaning stated first is what the authors of the glosses intended.