English
But for one taking by pre-arrangement, the taking is a pre-arranged taking. It is of two kinds, by way of pre-arrangement of goods and place. Therein, whoever, having planned, "If it's a cloth, I'll take it; if it's thread, I won't," takes a bag in the dark, if it's a cloth, just by lifting it, it's a defeat; if it's thread, he is not guilty. This is called pre-arrangement of goods. Whoever, having planned a place, takes goods, for him, just by exceeding that planned limit, it's a defeat. This is called pre-arrangement of place. Thus, by way of these two pre-arrangements, for one taking by pre-arrangement, the taking is a pre-arranged taking. For one taking another's goods by concealment, the taking is called a concealed taking. Taking by moving a kusa-stick is a kusa-taking. Whoever, having dropped a kusa-stick when robes are being distributed, seeing another's portion, whether less valuable, or more valuable, or equal, located near his own portion, if he first removes the kusa-stick from the other's portion, intending to drop it into his own portion, he is not guilty by the removal, nor is he guilty by the dropping. But if he removes the kusa-stick from his own portion, he is not guilty by the removal. But for him who, having removed it, drops it into another's portion, just as it leaves his hand, it's a defeat. This is called kusa-taking. The meaning is that by taking by any of these twenty-five kinds of taking, one becomes defeated. "Heavy" means five māsakas. A kahāpaṇa is indeed twenty māsakas. The fourth part of a kahāpaṇa is called a pāda. Therefore, five māsakas or a pāda should be understood as "heavy." Therein, by the saying: "Four grains of rice make a guñjā, two guñjās make a māsaka," by way of grains of rice, forty grains of rice, ten guñjās, should be understood as five māsakas. But what is said as "twenty grains of rice" in the novice's training, that is neither in the Pāli canon nor in the commentaries. This should be investigated. The second pārājika. ājikaṃ. 8. Now, to show the third, it is said, "a human being, a being," and so on. Therein, whatever monk, knowing "a human being," with murderous intent, deprives a human being of life, that monk is defeated from the Dispensation. This is the overall meaning. Manussapāṇa (human being) means: Starting from the extremely tiny kalala form that arises in the mother's womb with the rebirth-linking consciousness, up to the time of death of a being whose natural lifespan is a hundred years, the self that has gradually attained growth within this period. This is called a human being. Such a human being is the meaning. Pāṇa (being) means knowing "a being," knowing "I will deprive that one of life." Vadhakacetasā (with murderous intent) means with a murderous mind. In such a case, it is an instrumental expression. It means having a murderous mind, having the intention to kill. Jīvitā (of life) means from the life-faculty. Yo (whoever) is an indefinite expression. So (that one) by this, the determination should be understood. Viyojeti (deprives) means depriving of life the aforementioned human body, even in the kalala stage, by heating or crushing, or by administering medicine, or even beyond that, by a similar method. This is the meaning. Sāsanā (from the Dispensation) is an ablative expression in the usage of the root 'ji' preceded by 'parā'. Therefore, it means "from the Teacher's Dispensation." Parājito (defeated) means having met with defeat. Hotīti (is) is the remainder of the text. The third pārājika. 9. Now, to show the fourth, it is said, "distinctions of jhānas," and so on. Therein, whatever monk, avoiding false pretenses and conceit, should declare a dhamma of the distinctions of jhānas, which is not present in his heart, to a human being, at that moment, when known, he is indeed defeated from the Dispensation. This is the meaning. Jhānādibheda (distinctions of jhānas) means the supramundane dhamma of distinctions of jhānas, thus spoken of as: "Jhāna, liberation, concentration, attainment, knowledge and vision, development of the path, realization of the fruit, abandonment of defilements, freedom from hindrances, delight of the mind in an empty dwelling." (Pārā. 198) Hadayeti (in the heart) means in the mind. Asantanti (not present) means not existing. Aññāpadesanti (false pretense) means "the monk who dwelt in your monastery is one who has attained the first jhāna..." ...by the method beginning with "hī" (shame), meaning, avoiding other pretenses. "Vina" is a particle in the sense of avoidance, meaning, to avoid. "Adhimāna" means the pride that arises thus: "I have attained it." The analysis is "māna is attained," meaning, to avoid that excessive pride. "Manussajātissa" means for one of human birth, not for any of the devas or brahmas. "Vadeyya" means should declare. "Ñātakkhaṇe" means at the known moment, meaning, at that moment declared by him, it is known by one of human birth. "Tena" is an instrumental case in the sense of separation, meaning, from that declaration, he is defeated. The fourth pārājika. The explanation of the definition of pārājika is finished. 2. Explanation of the Definition of Serious Offenses 10. Now, to explain the saṅghādisesa, the section beginning with "with the intention to cause emission" is commenced. There, "kāmeti to cause emission" is "mocetukāma," and that "mocetukāma" and that "citta" (mind) is "mocetukāmacitta," by that, meaning, with the mind delighting in emission. For it is said that an offense occurs with one of the eleven delights of lust, the delight in emission. Among these, there are eleven delights: the delight in emission, the delight in being emitted, the delight in what has been emitted, 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, house-bound affection, and forest-breaking. Among these, one who intends with the volition of the delight in emission and also delights, endeavors, and it is emitted, it is a saṅghādisesa. If it is not emitted, it is a thullaccaya. If, however, at bedtime, overcome by lust, he firmly presses his private parts with his thigh or fist and sleeps with an effort to cause emission, and while he is sleeping, semen is emitted, it is a saṅghādisesa. In the delight in being emitted, one delights in what is being emitted by its own nature, does not endeavor, and it is emitted, there is no offense. In the delight in what has been emitted, when semen, fallen from its place by its own nature, is delighted in afterwards by one without endeavor, there is no offense. In the delight in sexual intercourse, one takes a woman with sexual lust, and by that semen is emitted, there is no offense, but one incurs a dukkaṭa. The delight in touch is of two kinds: internal and external. Among these, If one plays with his own organ, thinking, "I will know if it is hard or soft," or out of playfulness, and semen is discharged, there is no offense. But in the enjoyment of external touch, if one touches a woman or embraces her with lust for bodily contact, and semen is discharged, there is no offense, but he incurs a Saṅghādisesa offense of bodily contact. In the enjoyment of scratching, if the organ is bitten by ringworm, scabies, boils, insects, or the like, and one scratches it with the enjoyment of scratching, and semen is discharged, there is no offense. In the enjoyment of looking, if one gazes at a woman's private parts, and semen is discharged, there is no offense, but it is a dukkaṭa offense. In the enjoyment of sitting, if one sits alone with a woman, even if discharged, there is no offense, but it is an offense of sitting alone. In the enjoyment of speech, if one speaks to a woman with lewd words, even if discharged, there is no offense, but he incurs a Saṅghādisesa offense of coarse speech. In affection for family, if one embraces a mother or the like with motherly affection, even if discharged, there is no offense. Regarding "forest-breaking," a gift of flowers, etc., sent by a woman for the purpose of making acquaintance, called "forest-breaking," if one touches it with enjoyment, thinking, "This was sent by so-and-so," even if discharged, there is no offense. Thus, to show that in these cases an offense occurs through the enjoyment of discharge, it was said, "to discharge...etc...not." Or else, "one with a mind desiring to discharge" means one whose mind desires to discharge; "by him" is an instrumental case here, meaning, "having a mind desiring to discharge." "Undertakes" means making an effort with the organ by hand or any other means. "They discharge" means they discharge even that much which even a small fly would drink. "Semen" means any semen whatsoever among the ten kinds of semen, reckoned by color as blue, yellow, red, white, or like oil, water, milk, curds, ghee. "Except in a dream" means excluding that discharge of semen which occurs in a dream. "Monk" means any ordained person. "Serious" means a Saṅghādisesa offense. "Touches" (or "incurs") means he incurs. "Intention, effort, discharge"— these are the three factors here. The training rule concerning the discharge of semen. 11. Now, to show physical contact, it is begun with "by the desire for physical contact." The meaning is: a bhikkhu, perceiving a human female as a human female, approaching her with the desire for physical contact, and touching a human female, incurs a Saṅghādisesa offense. Here, "by the desire for physical contact" means by the desire for physical touch, such as grasping hands, by the desire for bodily union. "Human female" means a human female who is alive, even if born on that very day. "Touching" means touching. "Perceiving her as a female" means the perception of "female," and having that, "perceiving her as a female" is the meaning.