English
fall into it and die. 293. Similarly, if a bhikkhu digs a pit, intending to harm yakkhas and other beings, and humans fall into it and die, this is the rule. 294. "May living beings be caught here and die," if one sets a snare without this intention, and living beings are caught there. 295. As soon as it is released from his hand, it would be a pārājika for him; In the case of an immediate offense, it is an immediate offense. 296. If a snare is set with a specific intention, and it is set for that specific purpose; It is declared that there is no offense for the capture of others. 297. If a snare is given to another, either for a price or for free; It belongs to the original owner, the karmic bond is determined. 298. If the one who received it, even if he loosens the snare, or makes it firm, the karmic bond is for both. 299. If one loosens the snare and goes away out of fear of evil; And another, seeing it, sets it up again there. 300. If those caught die, the original owner is not freed; But if he removes the snare-stick from the place where it was set, he is freed. 301. Even if he hides it, there is no release from the snare-stick he made himself; But if another takes it again and sets it up. 302. If beings die because of that, the original owner is not freed; But if he completely destroys it, or burns it, he is freed. 303. For the one who plants it, Or a stake, For one who prepares, without malice; And by a pitfall and a snare, The decision is the same. 304. No offense for one who did not intend, For a bhikkhu who did not know; And for one whose mind was set on death, Or for one who died, or was insane, etc. 305. A human being, with the perception of a living being; If his mind is connected with death; An effort by him, and his death; These are the five factors in killing a human. Thus ends the story of the third pārājika in the Vinaya Vinicchaya. Story of the Fourth Pārājika 306. Making what is not, as existing in oneself; And establishing what is present; And without other pretexts or conceit; He should declare distinctions like jhānas. 307. By body or by speech, in that matter; Once known, in the path of declaration, he is incapable; Just as a palm tree, from its crown; When cut, is incapable of growing again. 308. He who declares to another, what is not in himself; Immediately, distinctions like jhānas; If he knows [it's false], he is fallen; If he does not know [it's false], it is a grave offense for him. 309. "The bhikkhu who lives in your monastery here; He is an obtainer of jhānas," if it is declared; If he knows [it's false], it is a grave offense for him; If he does not know [it's false], it is a minor offense. 310. This quality, not existing in oneself; Saying "it exists" out of conceit; The rule of no offense is said thus; For one who does not wish to speak, and so on. 311. His evil desire, its non-existence; And the declaration to a human being; Not by another pretext, and that knowledge; The wise say these are the five factors here. 312. In the first and second, and the last, No alternative is found; In the second and third only, There is a command, but not in the others. 313. The first is of one origin, With two factors, from body and mind; And the rest are of three origins, Their factors are seven. 314. The first is associated with pleasure and equanimity, The third is painful feeling; And the second and fourth, Are said to have three feelings. 315. For the first, eight states of mind, For the third, two; For the second and fourth, Ten states of mind are obtained. 316. Therefore, it is said to be with consciousness, All of this, of four kinds; Action, perception, and and release, and what is censured by the world. 317. This applies only to an offense; Therefore, it should be taken by the discerning one only in the case of an offense. 318. The soft-backed, the hanging, the mouth-taker, the sitter; These are four who are accessory to a pārājika. 319. And for nuns, four, a nun who has strayed herself; Thus, eleven who are incapable, all these are twenty-four. 320. These twenty-four individuals are declared to be pārājika; Incapable of being a bhikkhu, like a beheaded person living. 321. A paṇḍaka, an animal, and one with both sexes; These three are those whose basis is flawed, without a cause for rebirth. 322. The five anantariya deeds, theft-cohabitation, and the defiler; And one who has joined a sect, these are lost due to their actions. 323. The essential determination of the pārājikas that has been explained by me; By following it, a wise person can know the rest completely. 324. In the excellent Piṭaka, which makes one skillful, and is endowed with various methods in the Vinaya; One who desires the ultimate meaning should always learn this. Thus ends the discourse on the fourth pārājika in the Vinayavinicchaya. Discourse on Saṅghādisesa 325. The intention to release, the effort, the emission of semen; Except in a dream, constitutes a saṅghādisesa. 326. Having caused one's own genitals to be stimulated by another; If one emits semen, a grave offense should be declared for him. 327. For one who intentionally stimulates his own genitals; A thullaccaya is declared, if semen is not emitted. 328. For one who intentionally stimulates by shaking in the air; A thullaccaya occurs for him, if semen is not emitted. 329. It is not proper to fill the bladder for play and then urinate; But for one who plays with the genitals with his hand, it is a dukkaṭa. 330. For one who looks at the genitals of three women, with lustful mind, whether in front or behind, it is a dukkaṭa. 331. With one single effort, even if one looks for a day; The organ does not become an offense, if one blinks. Closing the eyes. 332. With the intention of not releasing, and even without effort; When released in a dream, no offense is declared. Story of semen emission. 333. Touching a human woman, with desire for bodily contact; With the perception "human woman," he incurs a Saṅghādisesa. 334. Even touching a woman's hair with hair, with desire for bodily contact; An offense arises for the bhikkhu. 335. If touched by a woman, with the intention of enjoying the contact; If he strives and endures it, it is a Saṅghādisesa. 336. But taking with one hand, or with the second; Touching here and there, one offense is declared. 337. Without taking hold, touching, from head to foot; Without removing the hand from the body, it is one offense even for a day. 338. But when five fingers are taken together; There is only one offense, not by parts. 339. If he takes five fingers of different women; Five Saṅghādisesas arise for that bhikkhu at once. 340. Even if uncertain about a woman, perceiving her as a eunuch or the like; Or touching a body part connected to a woman's body. 341. For eunuchs, yakkhas, and petīs, it would be a Thullaccaya; A Dukkata for bodily contact with an animal female. 342. By the bhikkhu's connected body, touching a woman's body that is also connected; It is a Dukkata. 343. Touching women's images, made of wood, metal, etc.; Touching their clothes and ornaments, is a Dukkata. 344. Touching fruits grown there, edibles, mung beans, etc., grown there; And all grains, is a Dukkata. 345. Touching all conches, trumpets, etc., and five-part musical instruments; And all jewels, is a Dukkata. 346. All weapons and implements, bowstrings and bow-staves; All these are not to be touched, nets and arrow-guards. 347. Golden images, etc., stupas, and bronze; Are declared not to be touched in the Kurundi commentary. 348. All to be covered or to make her take it off. To make her speak, or to speak, or to be spoken to, is not proper. 349. "I will make an offering," when a bhikkhu says this, an offering to the Buddha should be made, and it should not be said by the wise. 350. When a lewd woman touches him herself, without making an effort with his body, he recognizes the touch. 351. There is no offense for a bhikkhu who is unintentional, unknowing, and intent on liberation, and likewise for one who is insane, etc. 352. The origins, etc., are the same as the first, for the desire for bodily contact, and for the emission of semen. The discourse on bodily contact. 353. By means of lewd speech, to a woman, perceiving her as a woman, and concerning the two passages, by way of praise or dispraise. 354. For a bhikkhu who speaks with requests for sexual intercourse, etc., it would be serious, even with a hand gesture, to a discerning person. 355. "You are a hermaphrodite, you are split, with both signs," even with such abusive words, it is serious for the one who hears. 356. For one who speaks repeatedly, with one word or many, by counting the words, it would be serious for women. 357. If she does not understand, it would be a grave offense for him; and also when speaking directly, above the knee and below the collarbone. 358. But when referring to the area above the collarbone and below the knee, and when speaking of praise, etc., connected with the body, it is a dukkaṭa. 359. It would be a grave offense for him with eunuchs, yakkhas, and petas; below the collarbone and above the knee, it is a dukkaṭa with eunuchs, etc. 360. This rule also applies to the area above the collarbone and below the knee; a dukkaṭa is said everywhere with animal women. 361. Even when speaking, having the meaning and Dhamma as primary, or when speaking, having instruction as primary, there is no offense. 362. Likewise, the rules for the insane, etc., are the same as for taking what is not given; the feeling here is considered to be of two kinds. The discourse on lewd speech. 363. But when speaking of one's own praise for the service of lust, if she understands at that very moment, it would be serious. 364. If she does not understand, with yakkhas, petas, devis, to a paṇḍaka; He incurs a grave offense,