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"Venerable Upāli is on Venerable Ajjuka's side" means he is not on his side due to partiality, but rather the elder is considered to be on his side due to the perception of non-offense, supporting the conscientious, and supporting the Vinaya. The rest here is clear. 159. In the section on Bārāṇasī: "Harassed by thieves" means plundered by thieves. "Having brought them by psychic power, he placed them in the palace" means that the elder, seeing that family afflicted with the dart of sorrow, turning and twisting, out of compassion for that family and to protect their faith, by means of the Dhamma and his own psychic power, made an aspiration: "Let their palace be near the children." The children, recognizing "This is our palace," ascended it. Then the elder withdrew his psychic power, and the palace remained in its own place. However, it was said in common parlance, "He brought those children by psychic power and placed them in the palace." "In the realm of psychic power" means there is no offense with such an aspiration-power. But the power of transformation is not permissible. 160-1. The two concluding sections are indeed clear in meaning. The commentary on the Vinaya, Samantapāsādikā, The explanation of the Second Pārājika is finished. Herein is the admonition: The second, which is not second, proclaimed by the Conqueror; By him whose defilements are defeated, this is the pārājika here. No other training rule is equal to it; It is imbued with many methods, a profound determination of meaning. Therefore, when a matter arises, by a bhikkhu who knows the Vinaya; Making a determination here with the support of the Vinaya. The Pāli and the commentary, with their full intention, completely; Having delved into them, diligently, the determination should be made. Eagerness to see an offense should never be done; One should make up one's mind, "I will see non-offense." And even having seen an offense, without speaking again and again; Having investigated with the wise, and having compared it, then one should speak. Even in a permissible matter, due to the mind's swiftness, by the power of common qualities indeed, ordinary people here pass away. Therefore, other's possessions, like a venomous snake, and seeing it like fire, a wise one should not name it. From the Commentary on the Pārājika Section, The First Part is finished. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka, Commentary on the Pārājika Section (Second Part) 3. The Third Pārājika The third, pure in three ways, which was revealed by the Buddha; now the time has come for its explanation. Therefore, what was previously proclaimed should be well understood; excluding that, this is its explanation. Explanation of the Cause of the First Enactment 162. At that time, the Buddha, the Blessed One, was dwelling in Vesālī, in the Mahāvana, in the Kūṭāgārasālā. Here, "Vesālī" refers to a city, a feminine noun in common usage. This city is called "Vesālī" because it became vast (visālībhūta) by having its city walls extended three times. It should be understood that this city also reached its full prosperity in every way only when the Perfectly Self-Enlightened One attained omniscience. Having thus shown the alms-resort village, he states the dwelling place: "in the Mahāvana, in the Kūṭāgārasālā." Here, Mahāvana means a large, naturally grown, unplanted forest with boundaries. However, the Mahāvana near Kapilavatth is boundless, connected with the Himalayas, and extends to the great ocean. This is not like that; it is a large forest with boundaries, hence Mahāvana. The Kūṭāgārasālā, however, is to be understood as the Blessed Buddha's perfumed chamber (gandhakuṭi), built in an park (ārāma) made near the Mahāvana, with a peaked roof (kūṭāgāra) inside, and covered with a swan-shaped roof, complete in every way. He speaks of impurity in many ways, meaning he speaks of the body's repulsive nature, which is presented in many ways as unattractive. For example: "In this body there are hairs, body-hairs... etc. ... urine." What is meant? Monks, searching in every way in this fathom-long body, there is no one who Anything, a pearl or a gem, beryl or agarwood, sandalwood or saffron, camphor or fragrant powders, sees even a trace of purity. But then, one sees only extreme foulness, repulsiveness, unsightliness, various kinds of impurity like hair and body-hair. Therefore, no desire or lust should be made here. Even those hairs born on the excellent part, the head, are unattractive, impure, and repulsive. And their state of being unattractive, impure, and repulsive should be understood by five reasons: from their color, their shape, their smell, their origin, and their location. Thus for body-hairs, and so on. This is the summary here. The detailed explanation should be understood according to the method stated in the Visuddhimagga (Visuddhi. 1.182). Thus the Blessed One in each and every part, by five-fold distinctions, teaches the discourse on unattractiveness in many ways. "He speaks in praise of unattractiveness" means: having set forth the unattractiveness matrix, such as the bloated corpse, and dividing, describing, and elaborating on it by way of word-analysis, he speaks in praise of unattractiveness. "He speaks in praise of the development of unattractiveness" means: that development, cultivation, and making-to-flourish of the mind, which proceeds by taking the aspect of unattractiveness in internal or external objects such as hair, or bloated corpses, showing the advantage of that development of unattractiveness, he speaks in praise, he extols its virtue. For example: "Monks, a bhikkhu devoted to the development of unattractiveness, in objects such as hair, or bloated corpses, attains the first jhāna, which is free from five factors, endowed with five factors, excellent in three ways, and complete with ten characteristics. Relying on that mind-casket, which is called the first jhāna, he develops insight and attains the highest goal, Arahantship." Therein are these ten characteristics of the first jhāna: purity of mind from hindrances, the practice of the middle concentration sign, the mind's leaping into that, the mind's watching over the purified mind, the watching over of one who has attained tranquility. And, equanimity towards the arising of unification, delight in the non-transgression of states arisen therein, delight in the one-taste of the faculties, delight in the carrying on of the associated effort, delight in the cultivation. Here is the Pāli text: What is the beginning of the first jhana? What is its middle? What is its end? The purification of practice is the beginning of the first jhana. The strengthening of equanimity is its middle. Delight is its end. The purification of practice is the beginning of the first jhana. How many characteristics does the beginning have? The beginning has three characteristics: From whatever is its hindrance, the mind is purified. Being purified, the mind enters the middle sign of tranquility. Having entered, the mind plunges therein. That by which the mind is purified from hindrance, that by which, being purified, the mind enters the middle sign of tranquility, and that by which, having entered, the mind plunges therein. The purification of practice is the beginning of the first jhana. These are the three characteristics of the beginning. Therefore it is said: 'The first jhana is beautiful in the beginning and endowed with three characteristics.' The strengthening of equanimity is the middle of the first jhana. How many characteristics does the middle have? The middle has three characteristics: It regards the purified mind with equanimity. It regards that which has entered tranquility with equanimity. It regards the arising of unification with equanimity. That by which it regards the purified mind with equanimity, that by which it regards that which has entered tranquility with equanimity, and that by which it regards the arising of unification with equanimity. The strengthening of equanimity is the middle of the first jhana. These are the three characteristics of the middle. Therefore it is said: 'The first jhana is beautiful in the middle and endowed with three characteristics.' Delight is the end of the first jhana. How many characteristics does the end have? The end has four characteristics: Delight in the non-transgression of states arisen therein. Delight in the one-taste of the faculties. Delight in the carrying on of the associated effort. No, it is delight by way of cultivation. The delight of the first jhana is its culmination, and of this culmination, there are these four characteristics. Therefore it is said – ‘The first jhana is indeed beautiful in its culmination and endowed with four characteristics. ‘‘Thus, the mind that has reached a threefold state is threefold beautiful, endowed with ten characteristics, and is endowed with initial application, and sustained application, and rapture, and happiness, and the mind's determination, and faith, and energy, and mindfulness, and concentration, and wisdom.’’ (Paṭi. ro. 1.158). By repeatedly pointing out the praise of the meditation on impurity, by repeatedly making such and such a determination, he points out and speaks the praise of the meditation on impurity, he declares its advantage, he extols its virtue. For example – ‘‘Monks, when a monk dwells much with a mind familiar with the perception of impurity, his mind shrinks back, recoils, and turns away from the practice of sexual intercourse, it does not extend itself, equanimity or revulsion is established. Just as, monks, a hen's feather or a piece of sinew thrown into a fire shrinks back, recoils, and turns away, it does not extend itself; even so, monks, when a monk dwells much with a mind familiar with the perception of impurity, his mind shrinks back, recoils, and turns away from the practice of sexual intercourse,