English
A human female, the perception of her as a female, the desire for physical contact, the effort with that desire, and the act of grasping hands, etc.—these are the five factors here. This is the training rule concerning physical contact. 12. Now, to show coarse speech, it is begun with "by the desire for coarse speech." Here, "by the desire for coarse speech" means by the desire for speech connected with the anus, urethra, or sexual intercourse. "Concerning the passage or sexual intercourse" means concerning one of the passages, either the anus or the urethra, or concerning sexual intercourse. "Addressing" means speaking to. "Human female" means an intelligent human female, capable of discerning good speech and bad speech, coarse and not coarse. "Listening" means listening. By this, it is shown that if one reports coarse speech to an intelligent woman who is not present, through a messenger or a letter, there is no offense of coarse speech. A human female, the perception of her as a female, the desire for coarse speech, addressing her with that desire, and her immediate understanding—these are the five factors here. This is the training rule concerning coarse speech. 13. Now, to show self-service of lust, it is said "praising." Here, the connection is: a bhikkhu who, for his own self-service of lust, praises and, with sexual desire, asks a woman for sexual intercourse, incurs a serious offense. "Praising" means declaring the qualities or advantages. "For his own self-service of lust" means the service of lust, which is sexual intercourse. For one's own sake, the service of lust is the service of one's own lust. This is an uncompounded compound. Or, "for one's own sake" is a genitive case in the sense of an agent. "Desired, wished for by oneself" is "one's own lust," meaning, "wished for by oneself through the passion for sexual intercourse." And that "one's own lust" and "service" is "the service of one's own lust." By that service of one's own lust, it means, having spoken such praise as, "This is the foremost, sister, of services, that one should serve a virtuous, good-natured celibate like me with this Dhamma." Because the verb "to beg" (yāc) is ditransitive, it is said, "begging a woman for sexual intercourse." Therein, "woman" refers to a woman of the type mentioned in the context of indecent flattery. A human woman, perceived as a woman, the passion for the service of one's own lust, speaking praise with that passion, and knowing it at that moment—these are the five factors here. The training rule concerning the service of one's own lust. 14. Now, to show the act of acting as a go-between, the section beginning with "a message" is started. Therein, the connection is: a bhikkhu, having received a message from a man or a message from a woman, having investigated it, and then delivering it, incurs a grave offense. Therein, "a message" refers to a man's message spoken thus: "Go, venerable sir, tell so-and-so, the mother-protected, 'Be, it is said, the wife of so-and-so, bought with money.'" And a woman's message spoken thus: "Go, venerable sir, tell so-and-so, the man, 'I will be his wife.'" (Slightly different from Pārā. 326-327). "Having received" means, having made a verbal response in some way, such as "Good, lay followers," or "So be it," or "I will inform," or having received it by nodding the head, etc., having accepted it. "Having investigated" means, having taken the message of the type mentioned, having informed the man or the woman, or their parents, siblings, etc., who are not to be informed. In "haraṃpaccā" (delivering), it should be understood that "hara" (delivering) is placed as a prefix due to the fear of losing the meter, where "paccāhara" (to deliver back) should have been said. The woman, informed by the one sent there, whether she accepts saying "Good," or rejects, or is silent out of shame, and having come back, reporting to that man, by this three-fold accomplishment, consisting of the acceptance, the informing, and the reporting back, that bhikkhu incurs a Saṅghādisesa. This is the meaning. Their being human, their being able to be spoken to, the acceptance, the consideration, and the reporting back— these are the five factors here. The rule on acting as a go-between. 15. Now, to explain the groundless charge, the section beginning "wishing to expel" is commenced. The connection is that a bhikkhu, wishing to expel, by a groundless grave offense, accusing or causing to accuse another bhikkhu who is listening, incurs a grave offense. Here, "wishing to expel" means wishing to expel from the holy life. "Accusing" means accusing oneself with words like: "You have fallen into a Pārājika offense, you are not a recluse, you are not a son of the Sakyas." This is the meaning. For one accusing thus, with each word, a Saṅghādisesa. "By a groundless grave offense" means that which is not seen, not heard, not suspected by the accuser in the accused person. This is "groundless" because of the absence of these roots, namely seeing, hearing, and suspecting. "Grave offense" is that Pārājika offense. That which is groundless and that which is a grave offense is a "groundless grave offense." By such a groundless grave offense, meaning by one of the nineteen Pārājika offenses appropriate for a bhikkhu. This is the meaning. "Causing to accuse" means causing to accuse. Standing near him, ordering another bhikkhu to accuse, the one causing to accuse incurs a grave offense with each word of the one ordered. This is the meaning. "Who is listening" means that by this it is shown that it does not apply to one who accuses indirectly, by a messenger or by a letter. But for one speaking indirectly about the seven offense-groups, there is a Dukkata. The person he accuses, his being an Upasampanna, his being considered pure, the groundlessness of the Pārājika he accuses him of, by way of not having seen, etc., the direct accusation with the intention of expulsion, his understanding at that moment. these five factors. The offense of groundless accusation. 16. Now, to show the accusation of another's part, it is said, "a mere trace," and so on. There, "taking a mere trace" means taking as a basis a mere trace from among the ten traces —birth, name, clan, gender, offense, recipient, robe, preceptor, teacher, and dwelling— that is seen in that person, and wishing to make the monk fall from the holy life, the accuser, without a root cause, accuses the monk who is listening, and thereby touches a serious offense. How? Another person of Khattiya birth was seen by this accuser committing a grave offense. That accuser, seeing another monk who is his enemy and of Khattiya birth, takes that trace of Khattiya birth and accuses him thus: "A Khattiya was seen by me committing a grave offense; you, a Khattiya, have committed a grave offense," or "You are that Khattiya, no other, who has committed a grave offense." Similarly, accusations based on name, etc., should be understood. The factors here are similar to the preceding ones. The offense of accusing another's part. The description of grave offenses is finished. 3. The description of offenses entailing relinquishment 17. Now, to show the rule concerning robes, it is stated, "designating," and so on. The gist is: If a monk, without designating or determining an out-of-season robe, lets ten days pass, it is an offense entailing relinquishment for that monk. There, "out-of-season robe" means a robe out of season. There are six kinds of robes by origin: linen, cotton, silk, wool, hemp, and jute. These six are secondary robes: dukūla, paṭṭuṇṇa, somārapaṭṭa, cīnapaṭṭa, iddhija, and devadinnā. Among these, dukūla is secondary to hemp, being made of bark fiber. Paṭṭuṇṇa and the next two are secondary to silk, being made of threads produced by insects. Iddhija and the next one are secondary to linen and the others, being of one of those kinds. Any one of these six kinds of robes is an out-of-season robe. Here, "designating and determining" should be understood as suitable for designating and suitable for determining. Here is the Pāli text: i – "I allow, monks, to designate a back-cloth eight finger-breadths long by the Sugata's finger, and four finger-breadths wide." (Mahāva. 358) For a medium-sized man, two spans in length, one span in width. There are two ways of designating: designating in person, and designating through another. How? "I designate this robe for you," this should be said. This is designating in person. "Use what belongs to me, or give it away, or do with it as you see fit." In the presence of one, "I designate this robe for the monk Tissa," this should be said. This is another way of designating in person. By that monk, "Use what belongs to the monk Tissa, or give it away, or do with it as you see fit," this should be said. "I give this robe to you for designation," this should be said. By him, it should be said, "Who is your friend, or acquaintance, or intimate?" Then by the other, "The monk Tissa," this should be said. Again by him, "I give it to the monk Tissa," this should be said. This is designating through another. When it is said, "Use what belongs to the monk Tissa, or give it away, or do with it as you see fit," this is called revocation. For many, "these." For those out of reach, "that, these." The meaning is, without having designated thus. However, the measure of the three robes, by the highest standard, is acceptable if less than the Sugata's robe. By the lowest standard, for the outer robe and the upper robe, five fists in length, three fists in width. The inner robe five fists in length, and two and a half cubits in width, is acceptable. What is more or less than the stated measure should be designated as "accessory cloth." There are two ways of designating a robe: one designates by body, or one designates by speech. By one who designates the three robes, having dyed it, having given the mark of permission,