English
bronze, bell-metal, and brass. Among these, bronze is made by mixing with tin. Bell-metal is made by mixing with lead. Brass is made by mixing with mercury. Some say that since it is called "having the nature of gold," it is also subject to forfeiture if one receives it. However, since it is not counted among silver, it is not subject to forfeiture. It should be understood that touching and receiving it is merely a minor offense. "Completely allowable" means that the use of beds, seats, and requisites made of gold, etc., as described, by way of touching, keeping, etc., is allowable in all respects. Therefore, it says, "Hence," etc. Since it is said, "in the place for describing the Dhamma and Vinaya for monks," it should be understood that only communal beds, seats, and requisites made of gold, etc., are allowable, not personal ones. "Having broken" means first, without touching it, making a slight break with a stone, etc., and then... For the purpose of permissible goods, having resolved, it is allowable to take with the hand. Therefore it is said: "It is allowable to accept all, saying: 'I will make it a permissible good.'" Even here, it should be touched by breaking something, or by separating it. Regarding "phalakajālikādīni" (shields, nets, etc.), here, a shield-board (kiṭikāphalakaṃ) is to be taken with the hand for protection from arrows. A net (jālikaṃ) is made of iron or other metals in the form of a net to protect the eyes, and is to be worn on the head, etc. The word "ādi" (etc.) includes armor, etc. "Anāmāsāni" (not to be touched) is said with reference to fishnets and other obstructing devices, not for arrow-protection, as that is not a weapon. Therefore it will be said: "It is for preventing obstruction," etc. "Āsanassa" (of the seat) refers to the furnishings placed around the cetiya. "Bandhissāmi" (I will tie) means I will tie it so that crows, etc., do not defile it. "Bherisaṅghāṭo (drum-assembly) is a drum with hide attached. Vīṇāsaṅghāṭo (lute-assembly) is a lute with hide attached," is stated in the Sāratthadīpanī. Since there is no distinction from the statement in the Mahāaṭṭhakathā: "Vīṇā, drums, etc., covered with hide," and since a distinction from that is begun to be stated with "But in the Kurundī," etc., it should be understood that the group of instruments for covering drums, etc., is a bherivīṇāsaṅghāṭa, taking "saṅghaṭitabbaṃ" (to be assembled) as "saṅghāṭa." "Tucchapokkharaṃ" (empty shell) refers to the shell of drums and lutes not yet covered with hide. "Āropitacammaṃ" (attached hide) is merely the hide for the mouth, which was attached before and then removed and kept separately, not including the other parts. But if it is complete, it is a saṅghāṭa; this is the distinction. "Onahituṃ" (to cover) means to cover the drum-shells, etc., with hide, and to bind them with all parts, such as hide-straps. In Pāli, "paṇḍakassa" means "by a paṇḍaka." "Pārājikappahonakakāle" means "at an unsuitable time for a pārājika." It should be understood that the dukkata for not touching does not cease in any situation where the appearance of a woman is evident due to the presence of sexual desire for bodily contact, etc. A dukkata is stated because there is no bodily-related designation for not moving bridges, etc., by not causing them to shift from their place. 282. Single-step crossing This is a slight error. "By 'pulling,' it is said, a thick offense is incurred with a rope suitable for moving, not with another, like a wall or pillar. Thus it is said: 'which is a large rope,' and so on. It should be understood that even if one does not move a thin rope or stick suitable for moving, but merely touches it, a thick offense is still incurred. 'To be covered' means to be hidden by covering, and so on. A human woman, the perception of a human woman, desire for bodily contact, effort, and touching with the hand, and so on, these are the five factors here. The explanation of the training rule concerning bodily contact is finished. 3. Explanation of the training rule concerning coarse speech 285. In the third, 'connected with unrighteousness' means connected with sexual conduct. 'Foolish' includes one who does not know what is well-spoken or ill-spoken, and also one who does not know due to being intoxicated with liquor or being insane, and so on. 'It does not reach the head' means it does not reach completion, which is the cause of a Saṅghādisesa, because it is not connected with sexual intercourse. However, a dukkata is incurred. 'He disparages' means he utters disparaging words. 'He imputes a fault' means he establishes a fault. 'With three' it is said that there is no restriction to being connected with the urinary or anal passages, and so on, because the words 'without sign,' and so on, are suitable for interpretation even without being coarse. However, with those eight words, as in the case of the female wanderer (Pārā. 289), it should be understood as a thick offense. 'Only a keyhole' means only the size of a keyhole. 'Dry stream' it is said that due to the dryness of the water stream, the red color disappears. 'Pure' means even if not connected with words like 'sexual intercourse,' and so on. 'Only connected with sexual conduct' this is merely an illustration. Even if connected with the anal and urinary passages, such as 'your anal passage or urinary passage is like this,' it still incurs an offense. 286. 'A grave offense' refers to a Pārājika offense for a bhikkhunī who has her knees raised. 287. 'Laughing, laughing' is merely an illustration. Even if not laughing, if one reveals one's perverted state of mind to a woman in any way, if he speaks, it is an offense. "From body and mind" means for one who speaks with a hand gesture, it arises from body and mind. 288. Therefore, "minor offense" means a minor offense due to not understanding. But if there is understanding, it is a grave offense, as in the case of the female wanderer (Pārā. 289), because it is not a "field" term. In a "field" term, for one who understands, it would be a Saṅghādisesa, as in the two cases of soliciting sexual acts (Pārā. 289). But those two cases, though they should be spoken of as the fourth Saṅghādisesa due to soliciting sexual acts, are said here because they involve merely the pleasure of coarse speech. This should be understood. So, if one speaks with a "field" term, what happens to a woman who does not understand? Although this particular offense is not stated in the Pāli commentaries, it should be a grave offense here. Thus, in a non-"field" term, for one who does not understand, a minor offense is stated; for one who understands, a grave offense is stated. But in a "field" term, if there is understanding, a Saṅghādisesa is stated. If there is no understanding, it is proper for it to be a grave offense, not a minor offense, lest there be no distinction from a non-"field" term. This should be taken. Just as here, so too in the fourth training rule, in a non-"field" term, for one who understands, it is a grave offense; for one who does not understand, it is a minor offense. But in a "field" term, for one who does not understand, it is a grave offense. This should be understood. In the Pāli, "navāvuta" means "newly woven." 288. "Referring to unwholesome conduct" means referring to sexual intercourse. For it obtains the designation of "sowing" from the depositing of seed for the production of offspring. "Saṃsīdati" means "flows" or "is carried." Or it means "is carried along." A human woman, perceiving her as such, lust for the pleasure of coarse speech, speaking to her with that, understanding at that moment— these are the five factors here. The explanation of the training rule concerning coarse speech is finished. 4. Explanation of the training rule concerning service for one's own pleasure. 290. In the fourth (rule), "piṇḍapāta" (alms-food) means alms-food, the collection of alms-food that is dropped into the bowls by others. Due to its similarity, whatever else a bhikkhu (receives) without going for alms... It is called almsfood, even if it has been received. Because it goes to it, it is a condition, so it is said: "A condition in the sense of causing." Or, it is a condition because it proceeds in opposition to the suffering of illness. "Suitable" means beneficial. "City defenses" means those who protect by surrounding the city. They say that the seven city defenses are the king's house enclosure, the moat, the rampart, the wall, the stake, the crossbar, and the watchtower. "Pure defenses" means the adornment of pure virtue. The Noble Path is here intended as "the chariot," and right speech and so on are called "defenses" in the sense of adornments for it. "Wheel of energy" means the wheel of effort. "Life's necessities" means the causes for the continuation of life. "To be gathered" means to be properly brought forth, to be sought. 291. "Within range" means in a place where one can make oneself understood while standing. "Desire, cause, and service are the meaning" —in the Pali, "one's own desire, one's own cause, one's own intention, one's own service" (Pārā. 292)— among these four terms, "desire, cause, and service" in the first meaning-option mentioned in the commentary, signify the meaning by indicating the meaning of the analysis. "The rest" is the single term "intention." "Mere expression" means merely an expression, meaning it is just a word, not useful for the first meaning-option. The same method applies to the second meaning-option. To show the meaning as stated, by correlating it with the division of terms, it begins with "When 'one's own desire, one's own cause, one's own service' is said, the wise will know," and so on. This is what is meant: When "one's own cause" is said, the meaning "for one's own benefit" is understood. When "one's own desire, one's own service" is said, the meaning "service with desire" is understood. Therefore, from these three terms,