English
Herein is the explanation of the meaning: "That which has been done by you, foolish man, this deed of a worthless person, that is not suitable for the practices that make one a recluse, or for the teachings of the path, fruits, and Nibbāna. It does not follow or accord with their beauty, their radiance, their excellence. But rather, it is far removed from those practices. And because it is unsuitable, it is also not in conformity. It does not conform to them; but rather, it stands in opposition, in antagonism. And because it is not in conformity, it is also unfitting. It is not fitting, similar, or comparable; but rather, it is dissimilar, incomparable. And because it is unfitting, it is also not characteristic of a recluse. It is not the deed of recluses. Because it is not characteristic of a recluse, it is improper. For what is not the deed of recluses, that is not proper for them. Because it is improper, it is not to be done. For recluses do not do what is not proper. And this has been done by you, therefore, foolish man, it has been done by you as unsuitable... (and so on) ...not to be done." "How indeed?" means "By what reason?", "What reason seeing?" is said. Showing the absence of reason, he then said, "Indeed, by me, foolish man..." and so on. All that has been said already. Now, since that evil deed done by him, when ripening, has an extremely painful result, therefore, to show him that result, just as compassionate parents, with a kindly mind, rebuke a son who has committed an offense, (the Buddha) rebuked Sudinna, saying, "It would be better for you, foolish man..." and so on. Therein, quickly, swiftly, this poison comes... It is a venomous snake because it has venom. It is a fierce venomous snake because fierce and violent venom enters it. Of that venomous snake, that fierce venomous snake. “Inserted” is connected with “better” here. An organ inserted into the mouth of such a venomous snake, a fierce venomous snake, would be better. If it were inserted, it would be better. It means it would be beautiful, good, excellent. But not so, it would not be better, not beautiful, not good, not excellent. This is the method everywhere. Of a black snake, a dark snake. Into a pit of embers, into a pit full of embers, or a heap of embers. Blazing, ignited, having taken on the color of fire. Fully ablaze, burning all around, emitting flames. Shining brightly, full of light. It is said that it becomes one mass of light with the flames rising all around. Why is that? If you ask, “Why is that which I called ‘better’?” “For what reason?” He would meet death, or he who would insert an organ there would meet death, or suffering like death. And from this cause… …would be reborn. That act of inserting an organ into the organ of a woman, from this cause, the person who does it would be reborn in hell. Seeing the great blameworthiness of such an action, he reproached it, not wishing for his suffering to come. Even there, you, Even in such an act, so greatly blameworthy, you. “That which you…” Here, “that which” is a particle for scorn. “You” is a synonym for “that.” It means that both “that which” and “that” are scorned and despised. The ignoble practice, the practice of ignoble, low people. It means it is practiced by them. The village practice, the practice of villagers. It means the practice of people living in villages. The outcast practice, those who dwell in, or flow with, evil practices are outcasts. The practice of those outcasts, those base men, or the practice that causes defilements to flow, like an outcast. Gross, both badly defiled by defilements and coarse, not subtle. It is said to be not skillful. "Odakantika" means that the water-rite is near, is the end; that is odakantika. "Rahassa" means a secret state, arising in a hidden place. For this practice, being despicable, cannot be openly performed in the sight of others, therefore it is called "secret". "Dvayaṃdvayasamāpatti" means to enter into two by two; "dvayaṃ dvayaṃ samāpatti" is also a reading. Some also read "dayaṃ dayaṃ samāpatti", but that is not good. The word "samāpajjissasi" (you will enter) should be connected with the word "nāma" (indeed) mentioned in "tattha nāma tvaṃ" (there indeed you), so it becomes "samāpajjissasi nāmā" (you will indeed enter). "For many... etc. ... initiator, forerunner" refers to the teaching. In this teaching, you are the initiator of unskillful states for many individuals, because you are the first to do it; the forerunner, because you are the first to enter this path; the giver of the door, the one who shows the way, it is said. For having obtained this example and following you, many individuals will perform various unskillful actions, such as sexual misconduct with a monkey; this is the meaning here. "By many ways" means by these reasons, such as "unsuitable", and by many causes. "By being difficult to support... etc. ... having spoken dispraise of laziness" means having spoken dispraise, blame, and censure of non-restraint, which is the basis of being difficult to support and so on. For when a person remains in non-restraint, their self becomes difficult to support and difficult to maintain; therefore, non-restraint is called "difficult to support" and "difficult to maintain". But when a person remains in non-restraint, their self becomes greatly desirous regarding the four requisites, and even having obtained requisites as vast as Mount Sineru, they become discontent; therefore, non-restraint is called "great desire" and "discontent". And because when a person remains in non-restraint, their self is involved in social gatherings and defilement gatherings, and is accompanied by laziness, leading to the fulfillment of the eight bases of idleness; therefore, non-restraint is called "s...". Defilement, and also laziness, it is called. Having spoken the praise of being easy to support... and of energetic effort, this means, having spoken the praise of restraint, which is the basis of being easy to support and so on. Because indeed, for one who has abandoned non-restraint and is established in restraint, the self is easy to support, easy to maintain, and regarding the four requisites, one attains fewness of wishes and freedom from craving, and regarding each single requisite, according to what is obtained, according to one's strength, according to suitability, one is endowed with three kinds of contentment, therefore restraint is called 'easy to support and easy to maintain, of few wishes and content'. But because, for one who has abandoned non-restraint and is established in restraint, the self is conducive to the effacement of defilements and to shaking them off, therefore restraint is called 'effacing and shaking off'. And because, for one who has abandoned non-restraint and is established in restraint, the self does not engage in unpleasing, unappealing, unwholesome, unsuitable bodily and verbal misconduct, nor in the three kinds of unwholesome thoughts that are unpleasing, unappealing, unwholesome, unsuitable to the mind, but rather is conducive to the fulfillment of the opposite, namely, bodily and verbal good conduct and the three kinds of wholesome thoughts, which are pleasing, appealing, wholesome, and suitable, therefore restraint is called 'pleasing'. But because, for one who has abandoned non-restraint and is established in restraint, the self is conducive to the non-accumulation of all defilements, to turning away (from saṃsāra), and to the fulfillment of the eight bases of energetic effort, therefore restraint is called 'non-accumulation and energetic effort'. 'Suitable and appropriate for the bhikkhus' means, for the bhikkhus assembled there, that which he will now lay down as a training rule, is suitable and appropriate for that. Or, this restraint spoken of as being easy to support and so on, suitable and appropriate for that, connected with the abandonment of non-restraint, not bound by the suttas, free from the Pāli (text), means having given a discourse on the Dhamma that is an 'entering in' (a direct teaching). Indeed, the Blessed One in such places is like one making a garland of five-colored flowers, a jewel necklace... as if threatening him, and those who are intent on rejecting, delighting in lack of restraint, he threatens them with the fear of future existences, showing various kinds of danger; and those who desire training, who are established in restraint, he establishes some in Arahantship, and some, even if lacking the prerequisite for the fruits of non-return, once-return, and stream-entry, he establishes on the path to heaven, giving a discourse on Dhamma of the measure of the Dīgha Nikāya, and of the measure of the Majjhima Nikāya. Referring to that, it was said: “having given a Dhamma talk suitable and appropriate for the bhikkhus.” “Tena hi” (Therefore): by that, by Sudinna’s transgression, which was the cause. “Sikkhāpada” (training rule): here, that which is to be trained is “sikkhā” (training); that by which one proceeds is “pada” (path/foot); the path of training is “sikkhāpada”; it means the means of attaining training. Or it is said to be the root, the support, the foundation. This is a designation for abstinence from sexual intercourse, for restraint from sexual intercourse. For restraint from sexual intercourse, being the “pada” (path/foot) in the sense of the aforementioned meaning for other Dhamma elements such as morality, insight, jhāna, and the path, which are called “sikkhā” (training), is here intended as “sikkhāpada.” And this meaning should be understood in the manner stated in the Sikkhāpadavibhaṅga. Moreover, the word that illuminates that meaning should also be understood as “sikkhāpada.” It was also said: “Sikkhāpada means that which is the name-body, the word-body, the etymological-body, the phrase-body therein.” Or, just as when “anabhijjhā dhammapada” (non-covetousness, a Dhamma-path) is said,