English
" And the parents were also named after the son's name. "They, at a later time" – this is said referring to Bījaka and Bījaka's mother. It is said that when Bījaka was seven or eight years old, his mother became a bhikkhunī, and he became a bhikkhu. having gone forth, relying on good friends, they became established in arahantship. Therefore it was said: "Both, having gone forth from home to homelessness, realized arahantship." 37. Thus, the going forth of mother and son was fruitful. But the father was overcome with remorse. Therefore it was said: "Then, indeed, remorse arose in the Venerable Sudinna," and so on. Here, "ahudeva" means "ahu eva," the 'da' is a connecting sound. It means "it was indeed." "Kukkucca" is the regret that arises later due to an transgression. "Vippaṭisāra" is another name for it. It is "kukkucca" because it is an action that is reprehensible, not to be done by the wise. It is called "vippaṭisāra" because, being unable to undo the transgression committed, it becomes a distorted refuge on account of it. "Alābhā vata me" means "alas, my losses"; the meaning is, "the losses of qualities like jhānas, etc., are mine, not another's." "Na vata me lābhā" means "alas, my gains are not"; even the qualities I have acquired, such as going forth, taking refuge, and undertaking the precepts, are not truly my gains, being stained by transgression. "Dulladdhaṃ vata me" means "alas, this teaching, though received by me, is ill-gotten." "Na vata me suladdhaṃ" means "alas, it is not well-gotten by me as it is by other young men of good family." Why? "Because I, in this well-proclaimed Dhamma and Vinaya... ...have lived the holy life." "Brahmacariya" means the path of the holy life, comprising the three trainings. "Kiso ahosi" means he became thin, unable to eat or consume, lean, with little flesh and blood. "Uppaṇḍuppaṇḍukajāto" means having become pale yellow, like a withered leaf. "Dhamanisanthatagatto" means his body was covered with a network of veins, due to the depletion of flesh and blood. "Antomano" means his mind remained within, due to lamentation. However, all minds are "antomana" in the sense of operating based on the heart-base. "Līnamano" means his burden was laid down in the instruction, inquiry, meditation subject, higher virtue, higher mind, and higher wisdom, and in fulfilling his duties; he was not expansive, but rather contracted, due to idleness. His mind was thus: his mind was depressed. Distressed: distressed by mental suffering. Dejected: his mind corrupted by hatred, or his mind disfigured by being overwhelmed by dejection. Brooding: he thought about this and that, like a donkey whose load has fallen off, due to remorse. 38. Companion monks: seeing him thus spending his time in the proliferation of groups and associations, those monks with whom he had familiar and comfortable conversation said this to him. With faculties well-nourished: with faculties like the eye fully developed, due to the complete opportunity for the establishment of clarity. "So now you" (So dāni tvaṃ): here "dāni" is a particle, it means "but you" (so pana tvaṃ). "Are you not" (Kaccino tvaṃ): means "are you not" (kacci nu tvaṃ). Discontented: disgusted; the meaning is desiring the lay state. Therefore, rejecting that very discontent, he said: "Indeed, friends, I am not discontented." "But I am indeed content with the development of higher wholesome states." "There is an evil deed done by me": there is an evil deed done by me, it is found, it exists, it stands before me as if constantly. Then, revealing it, he said, "Concerning my former wife," and so on. "Indeed, friend Sudinna, that is enough for you for remorse": friend Sudinna, that evil deed of yours is enough, capable of causing remorse; it is said to be able to produce remorse. "That by which you" (Yaṃ tvaṃ): at the beginning, the connection should be understood thus: "That evil deed by which you will not be able to lead the holy life, that evil deed is enough for you for remorse." Then, advising him, they said, "Indeed, friend, by the Blessed One," and so on. There, "nanu" is a particle in the sense of seeking agreement. "In many ways": for many reasons. "For dispassion": for the purpose of dispassion. "Not for passion": not for the purpose of being impassioned by passion. Indeed, the Blessed One taught the Dhamma for this purpose: "Having heard this Dhamma of mine, beings will become dispassionate towards all existences and enjoyments, not impassioned." This is the method in all passages. This here is merely a way of speaking. "For disjunction": for the purpose of becoming disjoined from defilements. "Not for conjunction": not for not being joined. For not grasping, it is for not taking. For not collecting, it is for not gathering. There, "you by name" means you in that name. "You will intend for a lustful one" means you will intend, resolve, or determine for a sexual act that is accompanied by lust; the meaning is that you will strive for this. This method applies everywhere. Again, the nine terms such as "dispassion from lust" refer to the supramundane Nibbāna that has been brought about. Therefore, whether it is said "for dispassion from lust" or "for the suppression of intoxication," the meaning should be understood as "for Nibbāna." Indeed, Nibbāna is called "dispassion from lust" because, by relying on it, lust becomes dispassionate and ceases to be. And because, by relying on it, intoxications such as the intoxication of pride and the intoxication of manhood become un-intoxicated and perish, it is called "suppression of intoxication." And because, by relying on it, all thirst for sensual pleasures is removed and eliminated, it is called "removal of thirst." And because, by relying on it, the abodes of the five sense pleasures are uprooted, it is called "uprooting of abodes." And because, by relying on it, the three-fold round of existence is cut off, it is called "cutting off the round." And because, by relying on it, craving utterly perishes, becomes dispassionate, and ceases, it is called "the destruction of craving, dispassion, cessation." And because it is free, released, and disjoined from craving, which is known as "vāna" (weaving) because it binds, ties, and sews together for repeated existence in the four wombs, the five destinations, the seven stations of consciousness, and the nine abodes of beings, therefore it is called Nibbāna. "The abandonment of sensual pleasures is declared" means the abandonment of both objective sensual pleasures and defilement-sensual pleasures is stated. "The full understanding of sensual perceptions" means the three-fold full understanding of all sensual perceptions, by way of knowing, scrutinizing, and abandoning. "Of the thirsts for sensual pleasures" means of those to be drunk in sensual pleasures, or of the desire to drink in sensual pleasures. "Of sensual thoughts" means of thoughts connected with sensual pleasures. "Of the feverish passions of sensual pleasures" means the feverish passions arising from lust related to the five sense objects. for those afflicted by fever, for those with inner burning. In these five instances, the supramundane path, which destroys defilements, is spoken of. But in the very first three instances, the path mixed with mundane and supramundane is said to be spoken of, so it should be understood. "This, friend," means, "This, friend, your evil deed is not for the faith of the unfaithful, nor for the faith of such people." "But indeed, this is so" means, "But indeed, this." "Atha kho taṃ" is also a reading. "For a change of state" means, it is for a change of faith, for remorse. Those who have not yet attained faith through the path, for them it causes remorse: "Indeed, in such a Dhamma and Discipline, we have faith, where there are monks who practice badly in this way." But those who have attained faith through the path, their faith is unshaken by winds, like Mount Sineru, by such matters, or even by more terrible ones. Therefore it was said: "for the change of state of some." 39. "They reported this matter to the Blessed One" means, they told this matter to the Blessed One, they informed him. And reporting, not out of fondness, nor out of a desire for division, nor for the purpose of proclaiming that venerable one's dispraise, nor for the purpose of bringing a blemish upon the Dispensation, nor thinking, "Having heard this, the Blessed One will not give him a footing in this Dispensation, he will expel him," did they report. But rather, thinking, "Having known this tumor that has arisen in the Dispensation, the Blessed One will lay down a training rule, he will establish a boundary, a limit, a command," did they report. "In this origin, in this matter" means, here Sudinna's transgression of misconduct, being the cause for the laying down of the training rule, is called both the origin and the matter, so it should be understood. For a cause, because it leads to, as if showing its own fruit, "take it," it brings forth, and it begins to do it, or indeed does it; therefore it is called both the origin and the matter. "The Buddha, the Blessed One, censured" means, the Buddha, the Blessed One, censured, reproached; as he is the foremost person among those who speak praise and dispraise for those worthy of praise and dispraise. For the Blessed One does not... a person who transgresses morality... Seeing (a person) and thinking, "This one, by birth or by clan or by family lineage or by learning or by ascetic practice, is known, is famous; it is proper to protect such a person," such a thought does not arise. Nor, seeing a virtuous and good person, does a thought arise to conceal their virtues. But indeed, what is blameworthy, he blames; and what is praiseworthy, he praises. And this one is blameworthy. Therefore, the Buddha, the Blessed One, standing firm in such a characteristic, with an unwavering mind, reproached him with words like "unsuitable," and so on.