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without the formal declaration of the act having arisen. "Good one" and so forth are to be understood as stated by way of qualities. The analysis of the word "monk" is finished. Explanation of the analysis of the word "training and livelihood" Now, without dividing the word "of monks" because it lacks a special meaning, he states "training" and so forth, showing that a monk is endowed with training and livelihood because he has attained training and livelihood. Therein, "that which is to be trained" is training. "Three" is a numerical limit. "Training in higher morality" means morality that is higher, excellent, is higher morality; and that higher morality is training because it is to be trained, thus it is training in higher morality. The same method applies to training in higher consciousness and training in higher wisdom. What among these is morality, what is higher morality, what is consciousness, what is higher consciousness, what is wisdom, what is higher wisdom? It is said: The five-limbed, ten-limbed morality is indeed morality. For that prevails in the world whether a Buddha has arisen or not. When a Buddha has arisen, from that In this virtue, Buddhas and disciples Exhort the great multitude. When no Buddhas arise, Paccekabuddhas, And those who teach kamma, Righteous recluses and brahmins, Wheel-turning monarchs, Great kings, And Great Bodhisattas Exhort them. Even wise recluses and brahmins Undertake it themselves. Having perfected that wholesome dhamma, They experience prosperity Among devas and humans. But the virtue of Pātimokkha restraint Is called "higher virtue." For it is superior and supreme Among all worldly virtues, Like the sun among lights, Like Sineru among mountains. And it arises only with the appearance of a Buddha, Not without the appearance of a Buddha. No other being can establish That designation by taking it up. But Buddhas alone, Having completely cut off The stream of misconduct Through the doors of body and speech, Designate that virtue of restraint Appropriate to each transgression. And even more than Pātimokkha restraint, The virtue associated with path and fruit Is higher virtue, But that is not intended here. For a bhikkhu who has attained that Does not engage in sexual intercourse. But the eight wholesome consciousnesses Of the sense-sphere, And the eight worldly attainment-consciousnesses, When taken together, Are to be understood as "mind." Its arising occurs Whether Buddhas arise or not. Exhortation and undertaking Are to be understood In the same way as for virtue. But the eight attainment-consciousnesses Based on insight Are called "higher mind." For it is superior and supreme Among all worldly consciousnesses, Like higher virtue among virtues. And it exists only with the appearance of a Buddha, Not without the appearance of a Buddha. And even more than that, The path and fruit consciousness Is higher mind, But that is not intended here. For a bhikkhu who has attained that Does not engage in sexual intercourse. But the knowledge of the ownership of kamma, Which proceeds in the manner of "There is what is given, there is what is offered" (Dhs. 1371; Vibh. 793; MN 3.92), Is wisdom. For that exists in the world Whether a Buddha has arisen or not. When a Buddha has arisen, With that wisdom, Buddhas and Buddha's disciples Exhort the great multitude... Thus. When Buddhas have not arisen, Paccekabuddhas, and those who preach kamma, and righteous ascetics and brahmins, and Wheel-turning monarchs, and great kings, and great Bodhisattas exhort others. And wise beings themselves undertake it. For example, Aṅkura gave great alms for ten thousand years. Velāma, Vessantara, and many other wise people gave great alms. Having perfected that wholesome dhamma, they experienced prosperity among devas and humans. But the vipassanā knowledge that discerns the characteristics of the three marks is called "higher wisdom" (adhipaññā). For it is superior and excellent to all worldly wisdom of morality and mind, just as higher morality and higher mind are. And it does not arise in the world without the appearance of a Buddha. Moreover, the wisdom of the path and fruition is indeed higher wisdom, but that is not intended here. For a bhikkhu who has attained that does not engage in sexual intercourse. "Therein" (tatra) means in those three trainings. "What is this training in higher morality" (yāyaṃ adhisīlasikkhāti) means this training in higher morality which is called the Pātimokkha morality. "This is called living together" (etaṃ sājīvaṃ nāmāti) means all these training rules established by the Blessed One in the Vinaya. Because bhikkhus of diverse countries, births, and lineages live together therein, they have one way of life, a shared way of life, and shared conduct; therefore, it is called "living together" (sājīvaṃ). "He trains therein" (tasmiṃ sikkhatīti) means he trains by making that training rule the object of his mind, observing with his mind: "Do I train according to the training rule or not?" And he does not merely train in this training rule called "living together," but he also trains in the training itself. However, in reference to the immediately preceding word, "This is called living together," it is said, "he trains therein." Although it is said thus, this meaning should be understood here: he trains by perfecting that training, and he trains by not transgressing that training rule. "Therefore, he is called one who has attained living together" (tena vuccati sājīvasamāpannoti) this is also said in reference to the immediately preceding word "living together." But since he has also attained the training, therefore one who has entered upon the training should be understood as to its meaning. For thus, the analysis of the word "one who has entered upon the livelihood of training" becomes complete. The analysis of the word "livelihood of training" is finished. Explanation of the Division of Renouncing the Training "Without renouncing the training and without revealing weakness" means without rejecting the training and without making known the state of weakness. And since, even when weakness is revealed, the training is not renounced; but when the training is renounced, weakness is indeed revealed. Therefore, by the phrase "without revealing weakness," no special meaning is obtained. Just as when it is said, "he might lie down together for two or three nights," no special meaning is obtained by the word "two nights"; it is merely said in accordance with common usage, for the sake of verbal harmony, and as a customary expression. So too, this should be understood as said in accordance with common usage, for the sake of verbal harmony, and as a customary expression. Or, because the Blessed One teaches the Dhamma with meaning and with phrasing, therefore, by "without renouncing the training," he accomplishes the meaning, and by "without revealing weakness," he accomplishes the phrasing. For a single word of meaning, spoken without accompanying words, does not shine forth, like a king without attendants, or a person without clothes and ornaments; but it shines forth with an accompanying word, a supportive word, in accordance with the meaning. Or, because a certain revealing of weakness is the meaning of renouncing the training, therefore, referring to that, explaining the meaning of the phrase "without renouncing the training," he said, "without revealing weakness." In this regard, it might be said that since not every revealing of weakness is a renouncing of the training, therefore, one should first say "without revealing weakness," and then, to define its meaning, one should say "without renouncing the training." But that is not so. Why? Because there is no sequence of meaning. For since it has been said, "one who has entered upon the livelihood of training," when it is said, "without renouncing that training which one has entered upon," the sequence The meaning is stated thus, not otherwise. Therefore, this is said first. Moreover, the meaning here should be understood in due order. How? In "endowed with the training and the livelihood," whatever training he is endowed with, that he does not renounce, and whatever livelihood he is endowed with, therein he does not reveal weakness. Now, showing the distinction and non-distinction of renunciation of training and revelation of weakness, and the characteristic of renunciation of training, he says, "There are, bhikkhus," and so on. Therein, "There are, bhikkhus," and so on, are two matrix statements; dividing them, he says, "And how, bhikkhus," and so on. Therein, this is the explanation of the non-obvious words: "How?" means, by what manner. "And revelation of weakness" means, and the revelation of weakness. "Here" means, in this Dispensation. "Disgusted" means, having attained a difficult livelihood in this Dispensation due to discontent. Or, "I will go today, I will go tomorrow, I will go from here, I will go there," dwelling with an uplifted neck, it is said to be distracted and unfocused. "Discontented" means, devoid of contentment in the Dispensation. "Desiring to fall away from recluseship" means, desiring to depart from the state of a recluse. "By the state of a bhikkhu" means, by the state of a bhikkhu. The instrumental case is used in the sense of cause. But in "He would be oppressed by what is hung around his neck," and so on, it is stated by the instrumental case according to its characteristic. "Being oppressed" means, acting as if one's self is oppressed, afflicted, suffering; or, it means, being oppressed, afflicted by that state of a bhikkhu. "Feeling ashamed" means, being ashamed. "Feeling disgusted" means, disgusted with it as if it were impure. "Desiring the lay state," and so on, are indeed clear in meaning. In "Would that I might renounce the Buddha," "would that" is a particle showing deliberation. This is what is said: "If I were to renounce the Buddha,