English
He is not defeated by that alone; but he is defeated only if he inserts that long limb into his own mouth or anus with the intention of sexual intercourse; here, however, only inserting into the anus is intended, because insertion into the mouth by one with a soft back has been stated. He too, having made the effort, having bent down with a soft back, becomes defeated only by taking his own limb with his mouth, not merely (by having it long). But if one takes with the mouth one's own anus, or the anus-opening of others, or the urinary passage of women, and for one who touches a male organ with a male organ, and for one who causes a path to meet a path, there is no defeat if a male organ (touches) something other than that. by the mere act of complete penetration from the practice of sexual intercourse. He sits down upon the limb of another, meaning, he inserts his own excretory passage into the functional limb of another who is lying on his back, and sits upon it. This is merely an indication; even if he consents to inserting his excretory passage into the limb of another, he is still subject to expulsion. But if he is forcibly penetrated in the excretory passage or mouth by another, and does not consent, he is not guilty. Here, non-consent is difficult because it is hard to refrain. And here, it should be understood that the four acts of matricide, etc., are included in the third and first offenses of expulsion, because they are mentioned separately to show that one who, while not fully ordained, kills one of his mother, father, or Arahants, or defiles a bhikkhunī, does not even obtain the novice's ordination. Just as here, so it should be understood that one who, while a layperson, causes blood to flow, is a causer of blood. By this method, meaning, by the method of being overcome by lust in both. In the second alternative, the word division "kacci atthi" (is there any?) should be understood. Thus, in the Vimativinodanī, a commentary on the Vinaya, called Samantapāsādikā, The section describing the fourth offense of expulsion is finished. And the section describing the chapter on offenses of expulsion is finished. 2. The Chapter on Sanghādisesa Offenses 1. Description of the Training Rule on Emission of Semen 234. "Of the thirteen" means "thirteen" are the training rules, that is their measure, thus "thirteen," the chapter, of that. "Without delight" here means without delight in tranquility or insight, not in ordination, thus it is said, "with a distracted mind." The reason for distraction is given as "from sensual passion," etc. 235. "Not subject to practice" is said because it is not worthy of being called a practice of moral transgression. But in its unwholesome state, it is not "not subject to practice." 236-7. The second alternative, "or sañcetanā," is stated to show that the prefix "saṃ" has no meaning apart from the word "cetanā," and that the suffix "ika" has meaning. "The meaning has reached the peak" is said with reference to the intended meaning. "By the difference in receptacle" means by the difference in the four receptacles of bile, phlegm, pus, and blood. . By "diversity of elements" is meant the diversity of the seven elements like essence and blood, or the four elements like earth and so on. By "bladder-head" is meant the head-side from the urinary bladder. By "elephant-madness movement" and "origin" it is said, "the origin comes forth." By "origin-force" is meant the body-agitation force arising from moving from the place of origin and descending towards the stream of water. By "arm-head" is meant the shoulder region. In "he showed," the word "iti" is in the sense of cause. Therefore, "since the origin comes forth from the ear-lobes... ...and he showed the origin, therefore the third one's utterance is well-spoken" - this is how the connection should be understood. By "stream of water" is meant the path of exit of urine from the bladder, which is to say, the region of the sexual organ. And this "semen" among the seven body elements like essence and blood, is a middle element, born of four, like bone marrow, composed of the earth element, present throughout the body of those who subsist on food, even in very young children. But it moves from its place from about fifteen or sixteen years of age due to the sexual desires that arise in beings. And when it moves, it becomes mind-born in the form of the water element and descends into the stream of water. From the stream of water onwards, it becomes season-born due to mind-condition, like snot flowing from the brain. But for those whose defilement of lust is absent through eradication or suppression, there would be no emission of semen. Thus, the emission of semen from its place is indeed mind-born of lust, not its natural form. Therefore, in the Kathāvatthu Commentary (Kathā. Aṭṭha. 307), it is stated, "the emission of semen is born of lust," meaning that the emission of semen is born of lust, not its natural form. However, for the six sensual-sphere deities, even though the semen element is present, it does not flow from its place even when lust is aroused through the attainment of pairs. Remaining in its place, it undergoes some change, bringing about a momentary cessation of feverishness, and the sexual act is completed - this should be understood. Some, however, say, "the pleasure of bodily contact..." and say, "There is no sexual act for them." But for those who are Destroyed-of-Taints and Non-Returners, since there is no lust for sensuality whatsoever, it should be understood that they do not experience any change in the seminal fluid. For the Fine-Material Brahmās, because they are born with lust for sensuality suppressed, and because they subsist without food, there is no seminal fluid at all. Thus, it is said, "He makes an effort with the sign with the enjoyment of release," and so on, which is an over-extension. Since it is said in the word-division (Pārā. 237), "Vissaṭṭhī (release) is called a displacement from a place," why is it said, "as soon as it enters the watercourse"? He says, "And here, the entering of the watercourse," and so on. Here, in all three statements. Having endured, having made an effort with the sign, and then, when regret arises, having removed the enjoyment of release. To prevent in between, not allowing the watercourse, displaced from its place by the effort made with one's own sign, to enter, but preventing it in between. Even if it is released while one is doing hand-manipulation, etc., with the enjoyment of release, it is still a dukkaṭa offense; but since there is no effort made with the sign, it is not a Saṅghādisesa offense. He says, "hand...pe... no offense." Referring to the decision stated by "And here, the entering of the watercourse," and so on, it is said, "This is a decision common to all teachers." The condition for disturbance is a condition such as unsuitable medicine, lodging, or food. "Various kinds of dreams" means those that are not in harmony with the disturbed wind and other elements. "Previously experienced" means what was previously experienced and previously conceived in the mind. Indeed, it is said, including heaven, hell, other countries, and so on. "With a desire for benefit or a desire for harm" is said to show the deities' intention for benefit or harm. "For benefit or for harm" is said with reference to the benefit or harm that should naturally occur. Now, the objects presented by deities do not exist in the ultimate sense. How then does a person see them? Or do deities present non-existent things? Having kept this question in mind, he says, "That of those," and so on. Therefore, by the mere thought of the deities, "Let him conceive it thus," the mind of the sleeping person, falling from the stream of existence, conceives what was thought by the deities. It occurs being conceived in this very way. Thus the objects conceived by him are indeed brought by deities. And he sees them by the power of deities, it is shown. As in the case of the Bodhisatta's mother, regarding the sign of obtaining a son, and so on, on the day of the Bodhisatta's conception, the sight by Queen Mahāmāyā, on her right side, of a white, excellent elephant entering her womb, is indeed a dream, a sign of obtaining a son. But for our Bodhisatta, when it was said, "Tomorrow he will be a Buddha," on the fourteenth day of the fortnight, at the time of dawn, making the Himalayas a pillow, with his left and right hands in the eastern and western oceans, and his feet in the southern ocean, lying on the great earth— this is one. A kind of grass called 'tiriya', known as dabba grass, with a red stalk the size of a plough, rising from his navel, in an instant reaching the sky for many thousands of yojanas— this is one. White worms with black heads, climbing up his feet, reaching up to his knees— this is one. Four birds of various colors, coming from the four directions, becoming white at his feet— this is one. The Bodhisatta walking on a great mountain of excrement, without being defiled— this is one. These are the five great dreams. And these, in order, are to be known as forewarnings for: enlightenment; the proclamation of the noble path among gods and humans; householders taking refuge; the four castes, beginning with Khattiyas, attaining arahantship after going forth; and being undefiled by the gain of the four requisites. The sixteen dreams are well-known. "It is absolutely true," is said due to the arising of a fixed result. But the seeing is always distorted. Among the four root causes, such as disturbance of elements, he says that sometimes one sees a dream due to two or three causes, "due to the combination and distinction." The distinction of dreams is the distinction of their truth and falsity. Here, regarding "objects like form-signs," it is indeed a form other than the kamma-sign or destiny-sign, a sign for consciousness. A proximate sign,