English
the delight in what is discharged, the delight in sexual intercourse, the delight in touch, the delight in scratching, the delight in seeing, the delight in sitting, the delight in speech, affection for home, and destroying the forest— these eleven delights are stated. Taking only one of them, the delight in discharging, the rest are rejected. According to these delights, such a determination should be understood: The delight in discharging is 'delight in discharging'. With the intention of delight in discharging, he approaches the sign, he discharges, it is a Sanghadisesa. If he does not discharge, it is a grave offense. In the delight in being discharged, if he delights in being discharged naturally, he does not approach, there is no offense. If, delighting in being discharged, he approaches and discharges, it is indeed a Sanghadisesa. The delight in what is discharged naturally is 'delight in what is discharged'. Here too, because there is no approach, there is no offense. Thus everywhere. With the delight in sexual intercourse, for one taking a woman, even if there is discharge, there is no offense. This is 'delight in sexual intercourse'. The delight in touch is of two kinds: internal and external. There, in the internal (delight), his own sign, thinking "I will know if it is hard or soft," or playing with it out of lust, if there is discharge, there is no offense. In the external delight in touch, with lust for bodily contact, for one touching or embracing a woman, even if there is discharge, there is no offense. In the delight in scratching, due to ringworm, itch, etc., the itching sign, for one scratching with delight in scratching, even if there is discharge, there is no offense. In the delight in seeing, for one gazing at a woman's private parts, even if there is discharge, there is no offense. In the delight in sitting, for one sitting alone with a woman, even if there is discharge, there is no offense. The delight in speech is 'delight in speech'. With that delight, for one speaking to a woman with words connected with sexual intercourse, even if there is discharge, there is no offense. In affection for home, for one embracing a mother or others with motherly affection, or doing similar things, even if there is discharge, there is no offense. is. And if, for the purpose of making acquaintance in a forest grove, a woman sends a gift of flowers and other forest produce, called a 'forest-grove-gift', and he, thinking, "This has been sent to me by so-and-so," touches it with pleasure, there is no offense even if semen is discharged. However, in these cases, an offense is incurred only if one proceeds with the intention of discharge and pleasure; otherwise, there is no offense. "Of semen" means of any semen, whether blue, yellow, red, white, buttermilk-colored, water-colored, oil-colored, milk-colored, curds-colored, or ghee-colored—these are the ten colors mentioned (Parajika 237). "Proceeds" means by any of the four methods mentioned: "discharges by internal form, discharges by external form, discharges by internal and external form, discharges by shaking the waist in the air" (Parajika 237). And at any of the five times mentioned: "discharges with the support of lust, discharges with the support of feces, discharges with the support of urine, discharges with the support of wind, discharges with the support of a bite from a high-climbing creature." When the organ is ready for action, by any of the ten intentions mentioned: "discharges for health, discharges for happiness, for medicine, for giving, for merit, for sacrifice, for heaven, for seed, for investigation, for play" (Parajika 237), by any of these intentions, by proceeding with the hand or other means, is the meaning. "Discharge" means to discharge even as much as a single tiny fly would drink. "Except in a dream" means excluding the discharge of semen that occurs in a dream. "Monk" means any ordained person. "Heavy" means a Sanghadisesa offense. "Incurs" means commits an offense. The first training rule concerning the discharge of semen. 20. Now, to explain physical contact, the section beginning "perceiving a woman" is commenced. Here, "perceiving a woman" means perceiving even a human woman born on that very day as a woman. If there is doubt, or if one perceives her as an eunuch, a man, or an animal, it is a grave offense. Likewise, for a woman, by body, touching a body-bound private part, or by a body-bound private part touching a body, and for a female yakkhī, petī, or paṇḍaka, by body, touching a body. But for a male animal or a female animal, even by body touching a body, it is a minor offense. Likewise, for a female yakkhī and so on, by body touching a body-bound part and so on. But for a dead woman, it is a grave offense. "With a mind of sexual contact" rejects maternal love and so on, and the intention of liberation. "Touching" means with a mind of sexual contact, making an effort, even with a hair, touching a human woman. This implies that if one embraces a woman but does not make an effort with the body, only experiencing the touch, there is no offense. The second training rule concerning sexual contact. 21. Now, to explain lewd speech, "likewise, hearing" and so on is begun. There, "likewise" means perceiving a woman. "Hearing a human woman" is the connection. "Hearing" implies that if one reports lewd speech to a woman who is capable but not in the range of direct communication, through a messenger or a letter, there is no offense. "And intelligent" implies that a woman who is old, or foolish, or deaf and mute, who does not understand speech connected with unwholesome dhamma, is not intended here. "Concerning the excretory or urinary passages, or sexual intercourse" is the connection. "Lewd speech-lust" is lust for lewd speech. With that lewd speech-lust, delighting in it, having spoken, having uttered abusive words, one incurs a grave offense. How does one praise or disparage concerning the two passages? First, in praise, if one says, "You are endowed with the marks of a woman, with auspicious marks," it does not yet reach the head (of the offense). If one says, "Your excretory passage and urinary passage are auspicious, well-formed, beautiful; you are endowed with such marks of a woman, with auspicious marks," it reaches the head, meaning it is a Saṅghādisesa offense. In disparagement, if one says, "You are a sikharaṇī, you are split, you are hermaphroditic," these three Purely, they lead to the head because the anus and urethra are specific terms and are not too coarse. But other phrases like "You are without a mark," "You are merely a mark," etc., because the passages are not specifically named, when connected with sexual intercourse, and spoken, they lead to the head. However, in phrases connected with sexual intercourse, like "Give me," "You ought to give me," etc., it does not lead to the head. Only when connected with the sexual act, by saying "Give me the sexual act," etc., is it a Saṅghādisesa. For a woman, excluding the anus and urethra, referring to the area below the collarbone and above the kneecap, speaking of her beauty etc., is a grave offense. Similarly, for yakkhi, peti, and paṇḍaka, in the anus and urethra, even for sexual intercourse. But for these yakkhi and others, in the areas mentioned, such as below the collarbone, it is a minor offense. Similarly, for women and others, above the collarbone, below the kneecap, and on parts of the body. The training rule on coarse speech is the third. 22. Now, to show service for one's own sexual desire, the phrase "having spoken" and so on is stated. Here, "having spoken" means having spoken to a woman, perceiving her as a woman, in the manner described for coarse speech. Regarding "praise of service for one's own sexual desire": Here, service with desire which is the sexual act, is "kāmupaṭṭhāna." Service with desire for one's own benefit is "attakāmupaṭṭhāna." Or, what is desired or wished for by oneself is "attakāma." The meaning is, what is longed for by oneself due to sexual passion. That which is one's own desire and that which is service, is "attakāmupaṭṭhāna." Its praise is "attakāmupaṭṭhānavaṇṇa." That is "attakāmupaṭṭhānavaṇṇa." The connection is "having spoken thus": "This is supreme, sister, among services, that one should serve a virtuous, good-natured celibate like me with this act (sexual act)." By "one who is sexually passionate," it is indicated that there is no offense for one who praises service due to reasons like illness, etc. Regarding "speech connected with sexual intercourse": Here, it is a grave offense to request sexual intercourse only with speech connected to sexual intercourse, not otherwise; this is the intention. The training rule on service for one's own sexual desire is the fourth. 23. Now, to show acting as a go-between, the phrase "having received" (is stated). “Ā” and so on, has been begun. Here, “having received” means when a woman or a man, or their parents and so on, have said, “Venerable sir, tell such-and-such a woman or man such-and-such,” and he, by any means, by saying “Good,” or “So be it,” or “I will tell,” or by nodding his head and so on, has accepted it. This is the meaning. Regarding “message,” here, a woman is of ten kinds: protected by her mother, protected by her father, protected by her mother and father, protected by her brother, protected by her sister, protected by her relatives, protected by her clan, protected by the Dhamma, protected by her own guard, and protected by a fine. There are ten kinds of wives: bought with money, dwelling by choice, dwelling for wealth, dwelling by a cloth, one who has taken off her water-pot, a female slave and a wife, a female worker and a wife, captured by a banner, and a temporary wife. Among these, a mother-protected woman sends a monk, “Go, Venerable sir, tell such-and-such a person, ‘I am such-and-such a person’s wife, bought with money…