English
it means that non-covetousness is one division of Dhamma, so here too, “sikkhāpada” should be understood to mean a division of training, one part of training. “Dasa atthavase paṭicca” (on account of ten advantages): on account of ten reasons, on account of the cause for the promulgation of the training rule, having approached, having come to, having taken up the special benefits to be attained; it is said that he sees the accomplishment of the ten special benefits. Now, showing those ten advantages, he says, “saṅghasuṭṭhutāya” (for the excellence of the Saṅgha), and so on. Therein, “saṅghasuṭṭhutā” means the excellence of the Saṅgha, just as in the place where it is said “suṭṭhu devā” (excellent, devas), it is said “suṭṭhu, bhante” (excellent, venerable sir). The nature of accepting the word. Whoever accepts the word of the Tathāgata, for them it is for long-term welfare and happiness. Therefore, for the Sangha to accept my word with "Very good, venerable sir," I shall lay down (the rule), having shown the danger in not accepting and the benefit in accepting, not by overpowering with force. Explaining this meaning, he said: "For the well-being of the Sangha." "For the ease of the Sangha" means for the comfort of the Sangha; for living together in happiness, this is the meaning. "For the suppression of ill-behaved individuals." "Ill-behaved" means immoral individuals; who, even when being made ashamed, are ashamed with difficulty, or committing transgressions, or having committed them, feel no shame. For the purpose of suppressing them. For if there is no training rule, they will harass the Sangha saying, "What have you seen? What have you heard? What have we done? In what matter, imputing what offense, do you suppress us?" But if there is a training rule, the Sangha, showing the training rule, will suppress them according to the Dhamma, the Vinaya, and the Teacher's instruction. Therefore it was said: "For the suppression of ill-behaved individuals." "For the comfortable living of conscientious monks." This means for the comfortable living of monks of amiable conduct. For monks of amiable conduct, not knowing what is to be done and what is not to be done, what is blameworthy and what is blameless, the proper time and limits, striving for the fulfillment of the three trainings, they become weary; when seen, they are distressed. But knowing what is to be done and what is not to be done, what is blameworthy and what is blameless, the proper time and limits, striving for the fulfillment of the three trainings, they do not become weary; when seen, they are not distressed. Therefore, the laying down of a training rule contributes to their comfortable living. Or, the suppression of ill-behaved individuals is itself their comfortable living. For relying on immoral individuals, the Uposatha does not stand, the Pavāraṇā does not stand, Sangha acts do not proceed, unity does not exist, monks are distracted and cannot devote themselves to recitation, inquiry, meditation, etc. they are able. But when the immoral are suppressed, all this trouble does not occur. Then the scrupulous monks dwell at ease. Thus, "for the dwelling at ease of scrupulous monks," here the meaning is to be understood in two ways. "For the restraint of defilements in this very life" means the defilements in this very life are the special kinds of suffering to be attained in that very existence by one who remains unrestrained, such as blows, beatings, cutting off of hands, cutting off of feet, disrepute, infamy, remorse, and so on. Thus, it means for the restraint, for the covering, for the blocking of the path of arrival of these defilements in this very life. "For the suppression of defilements in future lives" means the defilements in future lives are the special kinds of suffering to be attained in future lives, in hell and so on, rooted in evil deeds done by one who remains unrestrained. It is said for their suppression, for their pacification, for their appeasement. "For the arousing of faith in the unfaithful" means when a training rule is laid down, or having known the training rule, or having seen monks practicing as prescribed, even those unfaithful wise people become inspired, thinking, "Indeed, these Sakyan recluses dwell far removed from those things in the world that cause people to be delighted, to be corrupted, to be deluded. Indeed, they do what is difficult; indeed, they do what is weighty," just like the brahmin learned in the three Vedas with wrong views who saw a book of the Vinaya Pitaka. Therefore it is said, "for the arousing of faith in the unfaithful." "For the increase of faith in the faithful" means even those faithful young men of good family, having known the training rule, or having seen monks practicing as prescribed, become more and more inspired, thinking, "Oh, the Venerables are doers of difficult things, who for their whole lives maintain the one meal, the celibate life, the restraint of the Vinaya!" Therefore it is said, "for the increase of faith in the faithful." "For the establishment of the True Dhamma" means the True Dhamma is threefold: the Dhamma of study, the Dhamma of practice, the Dhamma of penetration. Therein, all the Buddha's words comprised in the three Pitakas The Pariyatti Saddhamma, the Dhamma of Study, is this. Thirteen ascetic practices, fourteen section-duties, eighty-two great duties, virtue, concentration, insight— this is the Paṭipatti Saddhamma, the Dhamma of Practice. The four noble paths, the four fruits of recluseship, and Nibbāna— this is the Adhigama Saddhamma, the Dhamma of Attainment. All of this, because when a training rule is laid down, monks learn the training rule, its analysis, and other words of the Buddha to clarify its meaning; and practicing as laid down, they fulfill the practice and attain the supra-mundane Dhamma to be attained through practice; therefore, the laying down of training rules makes it long-lasting. Thus it was said: "for the lasting of the Saddhamma." "For the support of the Vinaya" means that when a training rule is laid down, the four kinds of Vinaya— the Vinaya of Restraint, the Vinaya of Abandonment, the Vinaya of Tranquility, and the Vinaya of Enactment— are all supported, sustained, well-sustained. Thus it was said: "for the support of the Vinaya." All these phrases should be connected with the statement: "I shall lay down a training rule." Here is the connection of the first and last phrases: "For the well-being of the Sangha, I shall lay down a training rule; for the support of the Vinaya, I shall lay down a training rule." Moreover, here, what is for the well-being of the Sangha is for the comfort of the Sangha; what is for the comfort of the Sangha is for the suppression of unruly individuals— this is the chain method. And what is for the well-being of the Sangha is for the comfort of the Sangha; what is for the well-being of the Sangha is for the suppression of unruly individuals— and so, making a ten-fold connection based on each phrase, what was said in the Parivāra (Pari. 334): "A hundred meanings, a hundred dhammas, and two hundred explanations; four hundred knowledges, in the section on purposes." All that should be understood. But since that will appear in the Parivāra itself, it is not explained here. Having thus shown the benefits of laying down a training rule, the duty of monks regarding that training rule is shown. He said: "And thus, monks, you should recite this training rule." What is meant? Monks, this training rule, whose benefit has been shown by me, you should thus recite in the Pātimokkha recitation, and learn it, and remember it, and teach it to others. For the word 'ca' here has the meaning of bringing in something additional, therefore this meaning is brought forth. Now, showing what was said as "this training rule," he said: "Whatever monk should engage in sexual intercourse, he is defeated, he is no longer in communion." Thus, having made it firm by way of cutting off the root, when the first pārājika was laid down, another story, that of the monkey, arose for the purpose of further enactment. To illustrate its origin, this was said: "Thus this training rule was laid down by the Blessed One for the monks." Its meaning is: "This training rule was thus laid down by the Blessed One for the monks, and also another story arose." The story of the first enactment is finished. The recitation section on Sudinna is finished. The Story of the Monkey 40. Now, to show that other story which arose, he said, beginning with "Now at that time..." Here is the explanation of the non-obvious words: "A monkey with bait" means that in the great forest, due to the power of the monks' qualities of patience and loving-kindness, many animals such as deer, peacocks, chickens, and monkeys wandered without fear in the meditation halls. There, having enticed one monkey with bait such as gruel, rice, and snacks, it is said to have been "taken possession of" or "won over." "Tassa" is a locative case. "Paṭisevati" means "he frequently engages"; for the present tense here indicates frequency. "That monk" means "that monk who engaged in sexual intercourse." "Wandering for lodgings" means those visiting monks, who had come to see the Buddha, having received visitors' meals early in the morning and completed their meal duties, wandered about, thinking, "We will see the monks' dwelling places." Therefore it was said: "wandering for lodgings." Where those monks were, there he approached. Street-going animals, having made intimacy with one bhikkhu, arouse the same kind of thought in others too. Therefore, that monkey approached where those bhikkhus were; and having approached, she showed that same perversion to them, just as to her intimate bhikkhu. "She wags her tail." "Oḍḍī means she placed it facing them." "She also made a sign,"