English
Having set aside that overestimation, if one were to act purely out of evil desire, this too is a pārājika. This is the meaning. In Vesālī, concerning the bhikkhus on the bank of the Vaggumudā river, regarding their declaration of a superhuman state, the rule was laid down, "except for overestimation." This is an additional rule here, a general rule, not an order. If one declares a non-existent jhāna or other state in the manner described, such as "I attained the first jhāna," and if to whomever one declares it, that person is of human birth, and immediately knows that matter in some way, such as "this one is a jhānalābhī" or "an Arahant," it is a pārājika. If they do not know, it is a thullaccaya. If, however, one declares it by way of another designation, such as "the bhikkhu who resided in your monastery attained the first jhāna," and they know, it is a thullaccaya. If they do not know, it is a dukkaṭa. There is no offense for one who declares out of overestimation, for one who has no intention of extolling oneself, and for the insane, etc. Violation of precepts, the non-existence of a superhuman state in oneself, the declaration of it out of evil desire, not by way of another designation, the human birth of the one to whom it is declared, and immediate knowing at that moment— these are the five factors here. The origin, etc., are similar to what was stated for Adinnādāna. The explanation of the fourth pārājika is finished. "The four pārājika rules, venerable sirs, have been recited"— this here is merely an elucidation of the pārājikas recited. However, by combining them, all twenty-four pārājikas should be understood. Which are the twenty-four? Those mentioned in the Pāḷi are four for bhikkhus, and four not common to bhikkhunīs, making eight. These, together with the eleven pārājikas related to the inability of eleven types of persons like paṇḍakas, make nineteen. Together with the pārājika of a bhikkhunī who has gone astray, desiring the state of a layperson, makes twenty. And others: lambī, mudupiṭṭhi Who, takes another's private parts with the mouth, sits upon another's private parts— in the manner of these four, they speak of "four corresponding pārājikas." Thus, these four, and the previous twenty, having combined, all twenty-four pārājikas should be understood. He does not obtain co-residence with bhikkhus— he does not obtain co-residence with bhikkhus, such as the Uposatha and so forth. As before, so after— just as previously in the lay state and the unordained state, so too after falling into a pārājika, there is no co-residence; there is no co-residence with bhikkhus for him, such as the Uposatha and so forth. There, I ask the venerable ones— concerning those four pārājikas, I ask the venerable ones, "Are you pure in this?" "Kaccittha" means "are you here," in these four pārājikas, "are you pure?" is the meaning. Or "kaccittha parisuddhā" means "are you pure, are you?" is the meaning. The rest is clear everywhere. Of the Commentary on the Pātimokkha, called Kaṅkhāvitaraṇī, The Commentary on the Pārājikas is finished. The Section on Saṅghādisesa "These, indeed" is a bringing forward of what is now to be said. "Venerable ones" is an addressing of those assembled with a dear word. "Thirteen" is a determination of number. "Saṅghādisesa" are so named. "Rules" are offenses. "Come to recitation" means they come to be recited in their specific form, not merely by a general statement like "whoever commits an offense" as in the introduction. 1. Commentary on the Training Rule concerning Emission of Semen "Intention exists for him" is sañcetanā (intention). Sañcetanā itself is sañcetanikā (intentional). Or "intention exists for him" is sañcetanikā. "Sukkavissaṭṭhi" is the emission of semen. When any part of the body has become capable due to the arousal of lust, etc., having attributed it to health, etc., for one who endeavors with the intention of pleasurable release in any internal form, etc., from the place of any of the ten kinds of semen (Pārā. 239-240) such as blue, etc., due to the diversity of disposition and elements, and... The meaning is "emits." "Except for a dream" means excluding the emission of semen in a dream. "Saṅghādisesa" means that the intentional emission of semen, other than in a dream, is an offense of the Saṅghādisesa category. The etymological meaning here is: "Saṅghādisesa" means that the Saṅgha is required at the beginning and at the end. What is meant by this? For one who has committed this offense and wishes to emerge from it, for that emergence from the offense, the Saṅgha is required at the beginning, for giving the probation (parivāsa), and at the end, for giving the mānatta (penance) in the middle, or for giving the mānatta together with the original demotion (mūlāya paṭikassana), and for the rehabilitation (abbhāna) at the conclusion. Not a single act here can be done without the Saṅgha. Thus, "Saṅghādisesa" means that the Saṅgha is required at the beginning and at the end. This rule was laid down in Sāvatthī, concerning a monk named Seyyasaka, who, having made an effort, emitted impure fluid. "Except for a dream" is an additional rule here, a special rule, not an order. However, if one causes another to make an effort on one's private parts and to emit it, one still commits the offense. If one makes an effort with the intention of emitting, even by shaking the waist in the air, and it does not come out, it is a grave offense (thullaccaya). But if even as much as a tiny fly would drink comes out from its place, even if it has not entered the water stream, it is a Saṅghādisesa. However, what has fallen from its place will certainly enter the water stream. Therefore, it is said in the commentaries: "As soon as it enters the water stream, whether it comes out or not, it is a Saṅghādisesa." If one does not make an effort, or has no intention of emitting, or is dreaming, or is insane, etc., even if it is emitted, there is no offense. Violation of the precepts, intention, effort, and emission— these are the three factors here. The origins, etc., are similar to what was stated for the first Pārājika. The explanation of the rule concerning the emission of semen is finished. 2. Explanation of the rule concerning physical contact. In the second rule, "overcome" means by lust arising within, like being possessed by yakkhas and so on. or one who has fallen into it, like beings not considering wells and the like, delighting in a delightful place, or one who has himself fallen into lust; this is a designation for one endowed with the lust of bodily contact. By a mind that has changed, means: having abandoned its natural state, which is called the pure bhavanga continuum, and proceeding otherwise; or having changed into a distorted form, just as when it changes, it becomes distorted; thus, it means by a mind that has changed and stands by way of the aforesaid lust. With a woman, means: even with one born on that very day, with a living human female. Should engage in bodily contact, means: bodily interaction such as taking by the hand, should engage in the mixing of bodies. Indeed, 'taking by the hand' and so on, is a detailed explanation of its meaning. There, 'hand' means: from the elbow up to the tips of the nails. 'Braid' means: whether braided or unbraided, whether with pure hair, or mixed with any of blue-colored threads, flowers, coins, garlands, gold strips, pearl strings, and so on; this is a designation for a mass of hair so made. And here, by taking the braid, the hair is also taken, along with the body hair. Thus, the taking of the hand of the described characteristic is 'taking by the hand'; the taking of the braid is 'taking by the braid'. The touching of the rest of the body is called the touching of any one limb or another. Whoever should engage in that taking by the hand, or taking by the braid, or touching of any one limb or another, for him, there is a class of offense called Sanghādisesa. Enacted in Sāvatthī concerning Thera Udāyi, in the matter of engaging in bodily contact. It is a non-general enactment, not by command. For one who perceives a woman as a woman, even if touching hair to hair, or for one being touched by a woman, and striving with the intention of enjoying, acknowledging the touch, there is a Sanghādisesa. However, having taken with one hand, and touching here and there with the second hand even for a day, there is only one offense. But if one touches without taking hold, if from head to foot, without removing the hand from the body, one touches... if there is one offense, even if five fingers are grasped together, it is still one offense. But if he grasps the five fingers of different women together, there are five offenses. For a woman who is doubtful, or who is perceived as a hermaphrodite or an animal, there is a grave offense, and similarly for physical contact with a non-human woman or hermaphrodite. But for contact with a woman's body-bound object, or with a man's body, there is a minor offense. For one who is touched by a woman, even if he has an intention to enjoy, but does not exert himself physically and acknowledges the contact, or one who touches a woman with an intention to release, or unintentionally, or unmindfully, or unknowingly, or without approval, or for one who is insane, there is no offense. Here, the five factors are: transgression of the precepts, a human woman, perception of her as a woman, desire for physical contact, exertion due to that desire, and engaging in grasping by the hand, etc. The origins and so on are similar to what was stated in the first Pārājika. The explanation of the precept concerning physical contact is concluded. 3. Explanation of the precept concerning coarse speech In the third, "having fallen into" and "with a perverted mind" should be understood as due to attachment and desire for coarse speech.