English
"Trains in the paths of silence" means trains in the paths of knowledge of Arahantship, which is called silence, in the thirty-seven factors of enlightenment, or in the three trainings. This is said taking the preliminary practice, therefore, the meaning here should be understood as: of the sage who, training in this way in the preliminary stage, has attained the state of a sage through this training. "Sorrows do not exist for such a one" means within such a sage whose defilements are destroyed, sorrows based on separation from loved ones, etc., do not exist. Or, "for such a one" means for such a sage endowed with the characteristic of suchness, sorrows do not exist, this is the meaning here. "Peaceful" means peaceful through the calming of lust, etc. "Always mindful" means not devoid of mindfulness at all times, due to having attained the fullness of mindfulness. "In the sky, in the atmosphere" means in the atmosphere, which is called space, not in the expansion of a kasina, not in the discernment of form. "Walks or stands" means having heard the talk of those bhikkhunis, "These bhikkhunis despise me, thinking 'this one knows only this much,' come now, I will show them my own power." “I will show both,” having aroused great respect for the Dhamma, having entered the fourth jhāna that produces supernormal powers, and having risen from it, he displayed such a miracle of psychic power: “He walks in the air, in the sky… …he disappears.” There, “he disappears” means he goes out of sight, he becomes invisible. He recites that same solemn utterance and much other Buddha-word. The elder, it is said, in the presence of his brother-elder— “As a lotus, a red water-lily, fragrant, In the morning, would be in bloom, its fragrance undiminished; Behold the Angirasa, shining forth, Like the sun blazing in the sky.” (Saṃ. Ni. 1.123); Having been made to recite this verse, he recited it for four months. But he could not make it fluent. Then the elder expelled him from the monastery, saying, “You are unfit for this Dispensation.” He stood weeping at the monastery gate. Then the Blessed One, looking upon beings to be tamed with the Buddha-eye, seeing him, as if walking for alms in the monastery, went to him and said, “Cūḷapanthaka, why do you weep?” He reported the matter. Then the Blessed One gave him a clean piece of cloth and said, “Rub this, saying ‘dust-remover, dust-remover.’” He, saying “Very well,” accepted it, and sitting in his dwelling place, he rubbed one side of it. The rubbed part became black. He, having gained a sense of urgency, thinking, “Even such a pure cloth has become black on account of this body,” began insight meditation. Then the Blessed One, knowing his aroused energy, spoke this illuminating verse: “One with a mind intent on higher things.” At the end of the verse, the elder attained arahantship. Therefore, the elder naturally cherished this verse. To make known his cherishing of this verse, he recites that same one. And much other Buddha-word, bringing it forth from time to time. Therefore it was said: “He recites that same solemn utterance, and much other Buddha-word.” 156. “Having been ordained together” means the community of bhikkhunīs. who has received ordination in the Bhikkhuni Saṅgha, but for one who instructs a bhikkhuni who has received ordination in the Bhikkhu Saṅgha, there is an offense of pācittiya. The rest here is clear. This too arises from the Dhamma word by word. The second training rule concerning the setting of the sun. 3. Explanation of the Training Rule concerning a Bhikkhuni Dwelling 162. In the third training rule— “instructs at an improper time, there is an offense of pācittiya,” and so on— it should be understood that there is an offense of pācittiya only for one who instructs with the eight grave rules; for instructing with another Dhamma, there is an offense of dukkata. “Who has received ordination from both sides” means who has received ordination in the Bhikkhuni Saṅgha; but for one who instructs a bhikkhuni who has received ordination in the Bhikkhu Saṅgha, there is indeed an offense of pācittiya. Henceforth, wherever it is said, “who has received ordination from both sides,” this same meaning should be understood everywhere. The rest is clear. Origin of the Kathina: It arises from body and speech, and from body, speech, and mind; it is an action, not a perception-release, unmindful, a fault by enactment, a bodily action, a verbal action, of three minds, of three feelings. The third training rule concerning a Bhikkhuni Dwelling. Here, this miscellaneous matter is stated in the Mahāpaccariya: If an unauthorized bhikkhu, having gone to a bhikkhuni dwelling after the sun has set, instructs with the eight grave rules, there are three pācittiyas. For instructing with another Dhamma, there are two dukkatas and one pācittiya. How? A dukkata based on being unauthorized, a dukkata based on going to the dwelling and instructing with another Dhamma, and a pācittiya based on instructing after the sun has set. For an authorized bhikkhu, who, after the sun has set, goes there and instructs with the eight grave rules, there is one non-offense and two pācittiyas. How? A non-offense due to being authorized, one pācittiya based on instructing after the sun has set, and one pācittiya based on going and instructing with the grave rules. For the same person, instructing with another Dhamma, there is one non-offense, one dukkata, and one pācittiya. How? A non-offense due to being authorized, a dukkata based on going and instructing with another Dhamma, and a pācittiya based on instructing after the sun has set. But during the day, Having removed the one pācittiya offense that arises from giving advice at night to one who is appointed and one who is not appointed, the remaining offenses and non-offenses should be understood. The Miscellaneous Discussion is concluded. 4. Explanation of the Offense Regarding Material Things 164. In the fourth training rule: "not highly esteemed" means not held in high regard; the intention is that they do not give advice having held the Dhamma in high regard. The meaning of "wishing to disparage the nun-adviser" and so on should be understood in the same way as stated in the section on complaints. Regarding "an ordained nun not appointed by the Sangha," here "not appointed" should be understood as one who has been entrusted with a task by an appointed nun or by the Sangha. Regarding "an unordained person, whether appointed or not," here, a novice who, during his time as a monk, received an appointment and is now in the state of a novice is "appointed." A learned novice who has been appointed by an appointed nun or by the Sangha is to be understood as "not appointed." The rest is clear, as it has been stated before. It arises from three sources: it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, a release from perception, with intention, a worldly offense, a bodily action, a verbal action, an unwholesome thought, and results in painful feeling. The training rule concerning material things is the fourth. 5. Explanation of the Offense Regarding Giving Robes 169. In the fifth training rule: "in the street" means on the road. "Goes for alms" means goes frequently, in the manner of a regular circuit. "Were familiar" means they were familiar friends. The rest here is clear from the words, and in terms of decision, it should be understood in the same way as stated in the training rule concerning receiving robes, along with its sources and so on. There, the bhikkhu is the recipient; here, it is the bhikkhunī. This is the difference. The rest is similar. The training rule concerning giving robes is the fifth. 6. Explanation of the Offense Regarding Sewing Robes 175. In the sixth training rule: "Udāyī" means Lāḷudāyī. "Skilled" means capable; it is said that he was both clever and competent. "A certain bhikkhunī" means his former wife. "A design made with one's own ingenuity" means a design made with his own cleverness. It is said that he dyed the robe and then, in its middle, with various colors... non-sexual, made the form of a man and a woman. Therefore it is said: "having raised the mind of ingenuity in the middle." "As collected" means just as it was collected. 176. "Robe" means that which can be worn or covered. Thus indeed it is stated in the Mahāpaccariya and other texts. Here, regarding "sews by oneself": even for one who considers "I will sew," and for one who cuts, there is a dukkaṭa. But for one who sews, there is a pācittiya. "At every stitch, at every stitch" means inserting the needle and pulling it out, inserting and pulling out. If, however, without pulling out the entire needle, for the purpose of inserting a long thread, one pierces and pulls out even a hundred times, there is only one pācittiya. "Once commanded" means once told, "Sew the robe." "Even if one sews much" means even if one finishes all the needlework and completes the robe, there is only one pācittiya. But if, being told, "The work to be done on this robe is your responsibility," one does it, for the one commanded, there is a pācittiya for each and every stitch, and for the one who commanded, many offences even for a single utterance. And regarding repeated commands, there is nothing to be said. Even if, when teachers and preceptors are sewing robes for their relatives, their dependants sew, thinking, "We are performing the duty to a teacher/preceptor or the Kathina duty," for them too, there are offences counted by the stitch. Teachers and preceptors have their dependants sew robes for their own relatives; for the teachers and preceptors, there is a dukkaṭa; for the dependants, there is a pācittiya. Dependants have teachers and preceptors sew for their own relatives; in that case too, the same rule applies. If the robe belongs to a relative of both the dependant and the teacher/preceptor,