English
This is no fault; setting aside the four that are incurred after a long time (the yāvatatiyaka offenses), the first offenses, which are incurred at the very moment of transgression, are spoken of. Now, to show them, "desire to discharge" and so on, is begun. There, "of semen" means of any semen among the ten kinds of semen, such as blue, due to the diversity of the underlying elements. "Desire to discharge" is by "desire to discharge"; the 'ya' syllable is understood as omitted. But by this word, among the eleven kinds of pleasure, enumerated as pleasure in discharge, pleasure in release, pleasure in urine, pleasure in sexual intercourse, pleasure in touch, pleasure in scratching, pleasure in seeing, pleasure in sitting, pleasure in speech, domestic affection, and breaking of the forest, only the pleasure in discharge is shown. There, the pleasant feeling of discharging is pleasure in discharge. In release, by its own nature, release... What is the enjoyment? The enjoyment of release. Thus everywhere, the meaning should be understood by the man of the seventh case. By these nine terms, however, lust is spoken of as the head of associated enjoyment. Love for those dependent on the home, like mothers, is love residing in the home, thus "home-residing love"; by this very nature, lust is spoken of. Flowers sent by a woman for the purpose of intimacy, or forest-breaking (for such purpose); by this also, lust is spoken of in terms of its object. The enjoyment of sexual intercourse should also be understood by the application of taking a woman. And everywhere, however, when there is release by intention, sign, and effort, the absence of doubt should be understood. "Having made an effort" means having made an effort at the sign by hand, etc. "Except by way of a dream" means dream itself is "dream-end" (supinanta), just as in "kamma itself is kammanta" (work-end), due to the word "anta" signifying that state. Without that dream, a recluse, any monk, releasing semen, releasing semen, incurs a grave offense, a Sanghādisesa, which is counted as a grave offense; this is what is said. And here, when there are four means: internal form, external form, both forms, and shaking in the air; and at times of lust's arising, etc.; when any limb has attained suitability for action; with any intention, such as "for health," etc.; or any intention that is the object of intention; releasing any semen by making an effort at the sign with the intention of enjoying the release; one incurs a Sanghādisesa. This is the meaning to be understood in all respects. First. 20. "Having lust for bodily contact" means contact with the body, lust in that, he has that, thus "having lust for bodily contact" is the meaning. The connection is "a recluse perceiving a woman." "Having made an effort" means having made an effort with the body. "Touching a human woman" means, even by touching with a hair, one incurs a grave offense; this is the construction. A human woman is a woman who is a human being, not dead. Here, by "having lust for bodily contact," it rejects love for a mother, etc., and the intention of release taken by a woman. For one who is doubtful about a woman, or perceives a eunuch, a man, or an animal, it is a grave offense (thullaccaya). But with a woman, body to body... When touching a body not attached, and when touching a body attached to one's own body, and when touching with one's body the body of a female yakkha, female preta, or eunuch, and when touching with one's body the body of a male animal or a female animal, it is a dukkaṭa offense. Likewise, for female yakkhis and the like, when touching their body-attached parts and so on with one's body. But for a dead female heretic, it is a serious offense (thullaccaya). But if a woman is touched with the intention of sexual intercourse, yet does not exert herself with her body, there is no offense. The second. 21. "Thus" means perceiving her as a woman. "Hearing" means being in the path of communication and hearing one's own words. "And discerning" means a human woman capable of distinguishing between what is coarse and what is not coarse. "Or the path" refers to the defecation passage or urination passage, or sexual intercourse, "concerning" is the connection. "By words of coarse lust" means "duṭṭhullā" because it is corrupt as it is associated with unwholesome dharma, and it is coarse as it is common among base people. That very speech is coarse speech. The lust associated with enjoyment in that (speech) is the compound, by that. "Having spoken" means having spoken unwholesome words in the manner of praising, disparaging, or soliciting. But if she does not hear, and it is reported by a messenger or by a letter, there is no offense. In that, by praising or disparaging in terms of the two passages, or by soliciting sexual intercourse and so on, or by speaking abusive words such as "you are a pinnacle," "you are split," "you have both characteristics" (hermaphrodite) – for one who speaks in one of these three ways, it is a Saṅghādisesa offense. If one speaks praising or disparaging referring to below the armpit or above the knee, it is a serious offense (thullaccaya). Likewise, for female yakkhis, female pretas, and eunuchs, if one speaks praising or disparaging referring to their defecation or urination passages, or solicits sexual intercourse and so on. But for them, regarding below the armpit and so on, it is a dukkaṭa offense. Likewise, for human women, regarding above the armpit, below the knee, and body-attached parts. The third. 22. "Attakāmupaṭṭhāna" means "kāmupaṭṭhāna" (service of desire), which is service with desire, defined as sexual intercourse. "Kāmupaṭṭhāna" for one's own purpose is "attakāmupaṭṭhāna." Or alternatively, "kāma" is that which is desired. "Attakāma" is one's own desire, meaning that which is sought by oneself through sexual lust. That which is one's own desire and that which is service is "attakāmupaṭṭhāna." Its praise, its quality, That. Having said, "This thing called sexual service, this is the foremost of services," meaning having declared praise for sexual service, even with a hand gesture, perceiving it as a woman. By speech, by way of elision of the 'y' sound. By one engaged in sexual intercourse, for one engaged in sexual intercourse, by way of gender inversion, by that speech connected with the sexual act, such as "You are worthy to give me the sexual act," and so on, in soliciting sexual intercourse, the connection is with one desirous of sexual intercourse. Sexual desire, that is for him, for one desirous of sexual intercourse. It becomes serious, meaning it becomes a serious offense. The letter 'ma' makes the word connection. But here, for one perceiving a eunuch as a eunuch, a grave offense; for one perceiving that same (eunuch) as a woman, a minor offense. The fourth. 23. Having received a message of a woman or a man, is the connection. Of a woman, meaning of the twenty kinds of women mentioned, such as "ten women protected by mother, protected by father," and so on (Pārā. 303), and "ten wives bought with wealth, living by choice," and so on (Pārā. 303), or of a man, or of their mothers and so on, by way of their relatives. Message, meaning a message word related to the state of husband and wife, said by a woman or by a man, or by the mothers and so on of both, such as "Come, venerable sir, tell such and such a woman or man thus." Having received, meaning having accepted by body or by speech, saying "Good." Having investigated, meaning having examined their intention, or having caused it to be examined, where one was sent. Carrying back, meaning whether the woman or the man accepts "Good" or not, carrying back to those by whom one was sent, or causing it to be carried, whether the state of husband and wife exists or not, this is not the cause. By this three-fold completeness, it is a Saṅghādisesa offense; and for eunuchs with two factors, even with three factors, a grave offense; with one, a minor offense. But some, having conceived a variant reading "haraṃ pacchā" (carrying afterwards), connect it as "carry afterwards." That is not good, because 'paccā' is a prefix. They fit it to the meaning of the word. 'O' goes forth revealing, thus indeed it is called a prefix. Therefore, "pati" and "ā" as prefixes should be placed before the word "harati". Fifth. 24. "Saṃyācitaparikkhāra" means that for which requisites, such as an axe, have been requested by oneself. "Adesitavatthuka" means the site, the place for making the hut, which has been indicated by a second formal motion. "Pamāṇātikkanta" means now, three spans of a medium-sized man are called a Sugata-span. By that, the measure stated thus: "twelve spans in length by the Sugata-span, seven spans across" (Pārā. 348) – if it exceeds even by one part, it is "pamāṇātikkanta" (exceeding the measure). When the lower measure, which is four cubits across, is present, it is not permissible to increase the length by even a hair's breadth beyond the stated measure. If it is less than that, or if it is increased in length, this does not count as a hut. "This is my dwelling place" – thus, for which there is such a dedication by oneself, that is "attuddesā" (self-dedicated). "Kuṭiṃ" (hut) means having made a hut that is plastered, etc. – this is the connection. Among these, "ullittā" (plastered inside) means plastered inside, facing upwards. "Avalittā" (plastered outside) means plastered outside, facing downwards. "Ullittāvalittā" (plastered both ways) means both. "Katvā" (having made) means having caused to be made, by way of the sense of an inherent causative. Here is the procedure for indicating the site: That bhikkhu who is making the hut, having cleared the hut-site, having approached the Saṅgha, having arranged his upper robe over one shoulder, having paid homage at the feet of the elder bhikkhus, having sat down on his haunches,