English
the Pavāraṇā should not be suspended," and so on. The rest everywhere is indeed clear. The explanation of the Eight-fold Section is finished. Explanation of the Nine-fold Section In the Nines: The nine grounds for resentment are the nine beginning with "He acted to my detriment." Nine ways of subduing resentment are the nine beginning with: "He acted to my detriment, how can this be obtained? Thus he subdues resentment." Nine things to be disciplined: from the nine grounds for resentment, are abstaining, refraining, desisting, breaking the bridge (of resentment). By nine the Sangha is split: "By nine, Upāli, or by more than nine, there is a schism in the Sangha and a split in the Sangha." The nine supreme things: the same supreme things mentioned before, combining them in the sense of nine, should be known. Nine things rooted in craving, namely: dependent on craving, seeking; dependent on seeking, gain; dependent on gain, decision; dependent on decision, desire-passion; dependent on desire-passion, clinging; dependent on clinging, possession; dependent on possession, stinginess; dependent on stinginess, guarding; dependent on guarding, taking up sticks, taking up weapons, quarrels, disputes, arguments, mutual accusations, backbiting, lying. Nine kinds of conceit are the conceits beginning with "I am better than the better one." Nine kinds of robes are those mentioned in the manner beginning with "the three robes" or "the rain-cloak." Should not be determined (as to use) from the time of determination onwards. should not be imagined. Nine unrighteous gifts: That which is designated for the Sangha is given to another Sangha, or to a cetiya, or to an individual; that which is designated for a cetiya is given to another cetiya, or to the Sangha, or to an individual; that which is designated for an individual is given to another individual, or to the Sangha, or to a cetiya. Thus are they stated. Nine recipients and enjoyments: These are the recipients and enjoyments of those very gifts. Three righteous gifts: That which is designated for the Sangha is given to the Sangha itself; that which is designated for a cetiya is given to the cetiya itself; that which is designated for an individual is given to the individual himself. These are the three. Recipients and enjoyments are also the recipients and enjoyments of these. Nine unrighteous declarations: An individual who speaks unrighteously, many individuals who speak unrighteously, a Sangha that speaks unrighteously. Thus are three triads specified in the Samathakkhandhaka. Righteous declarations are also specified there in the same manner, beginning with "an individual who speaks righteously." In unrighteous acts, two sets of nine are stated in the Pacittiya section in the explanation of the first training rule of the Ovādavagga. In righteous acts, two sets of nine are stated there in the Dukkaṭa section. The rest is clear everywhere. The explanation of the Nines section is finished. The explanation of the Tens section 330. In the Tens: Ten grounds for resentment: The nine stated in the Nines section, together with "or resentment arises in an improper situation," make ten. The dispelling of resentment: The nine stated there, together with "or resentment arises in an improper situation, how can this be obtained? He dispels the resentment," should be understood as ten. Ten grounds for discipline: These are the ten, consisting of abstention from the ten grounds for resentment. Wrong view with ten bases: Should be understood as "there is no giving," and so on. Right view is "there is giving," and so on. Extreme views, however, should be understood as "the world is eternal," and so on. Ten wrong courses: Wrong view and so on, ending with wrong liberation. The opposites are the right courses. Salaka The ten topics are specified in the section on tranquility. A bhikkhu endowed with ten qualities should be appointed for the inquiry, by the ten stated in the section on tranquility, in the manner beginning with "he is virtuous". Ten disadvantages in entering the royal inner palace are specified in the rule concerning kings. Ten bases for giving: food, drink, cloth, vehicle, garland, perfume, unguent, bed and dwelling, lamp. Ten jewels: pearls, gems, lapis lazuli, and so on. Ten rag-robes: from a charnel ground, from a shop, gnawed by mice, gnawed by termites, burnt by fire, gnawed by cattle, gnawed by goats, from a stupa, from a consecration, brought back by a servant. In these, an ordained monk should make effort. Ten ways of wearing robes: In the Kurundi, it is said that "they wear all blue robes" is one way, making it ten. But in the Great Commentary, it is said that "among the nine permissible robes, adding a water-robe or a shoulder-cloth makes ten." Persons not to be saluted are specified in the section on dwellings. Ten bases for abuse are specified in the rule on contemptuous speech. Ten modes are specified in the rule on slander. Ten dwellings/seats: bed, chair, cushion, pillow, mat, upper covering, mat, leather piece, sitting cloth, grass mat, leaf mat. Ten boons were requested: Visākhā requested eight, King Suddhodana one, Jīvaka one. The benefits of gruel and impermissible meats are specified in the section on medicines. The rest is clear everywhere. The explanation of the Ten-fold Section is finished. Explanation of the Eleven-fold Section 331. Among the eleven-fold (items) – the eleven are eunuchs and so on. Eleven sandals: ten made of jewels, one made of wood. Grass sandals, muñja-grass sandals, pabbaja-sandals, and so on, fall under the category of wooden sandals. Eleven bowls: ten made of jewels, along with one made of copper or wood. Eleven robes: all blue and so on, are eleven. "Up to the third time" refers to a bhikkhu who follows the suspended one. Nī, eight Saṅghādisesā, Ariṭṭha, Caṇḍakālī. The eleven obstacles are “nasi animittā” and so on. Eleven robes are to be determined: the triple robe, the rain-cloth, the sitting-cloth, the covering-cloth, the scab-covering, the face-wiping cloth, the requisites-cloth, the water-robe, the Saṅkaccikā. These are not to be undetermined from the time they are determined. The knot and the loop, with the thread, are eleven. All these are specified in the Khuddakakkhandhaka. The earths are specified in the Pathavisikkhāpada. The eleven relaxations of dependence: five from the preceptor, six from the teacher; thus eleven. The eleven persons not to be saluted, including the naked one. All these are specified in the Senāsanakkhandhaka. The eleven excellences are to be understood by combining them in groups of eleven from the fourteen mentioned before. The eleven boons: the ten mentioned before, with the boon requested by Mahāpajāpatī. The eleven boundary faults: “they consecrate a boundary that is too small,” and so on, will come in the Kammavagga. The eleven disadvantages for a person who abuses and reviles: “Monks, for that monk who abuses, reviles, and slanders noble ones, it is impossible, it is out of the question, that he would not incur one of the eleven misfortunes. Which eleven? He does not attain what is unobtained, he declines from what is attained, his faith in the good Dhamma does not become clear, or he becomes conceited about the good Dhamma, or he lives the holy life discontentedly, or he incurs some defiling offense, or he renounces the training and reverts to a lower state, or he is afflicted with a severe illness, or he falls into madness or mental derangement, he dies bewildered, after the breaking up of the body, after death, he reappears in a state of woe, a bad destination, a downfall, in hell.” (A.N. 11.6) Here, “good Dhamma” refers to the Buddha’s teaching. “Āsevitāya” means practiced from the beginning. Bhā Extended, accomplished, developed. 'Made abundant' means done again and again. 'Made a vehicle of' means made like a well-equipped vehicle. 'Made a basis of' means made so as to be a foundation. 'Regularly practiced' means continuously carried on; the meaning is constantly resolved upon. 'Fully familiarized' means gathered from all sides; the meaning is accumulated, developed, greatly increased in all directions. 'Well-undertaken' means very well begun; the meaning is brought to mastery. 'No bad dream' means one does not see evil things, but sees what is auspicious and causes growth. 'Deities protect' means guardian deities provide righteous protection. 'The mind is quickly concentrated' means the mind is quickly concentrated. 'Not penetrating further' means not realizing Arahantship beyond the mettā-jhāna; being either a trainee or an ordinary person, upon dying, one goes to the Brahma-world. The rest everywhere is clear. The explanation of the eleven sections is concluded. The explanation of the Ekuttarika is finished. Answers to questions beginning with Uposatha. 332. In answering questions such as "What is the beginning of the Uposatha ceremony?", unity is the beginning. "We will perform the Uposatha"—having cleaned the boundary, having brought the declaration of purity, the physical unity of those assembled is the beginning. 'The action is in the middle' means having performed the preliminary duties, the action of reciting the Pātimokkha is in the middle. 'The conclusion is the end' means "There, all should train in unity, in harmony, without dispute"—this conclusion of the Pātimokkha is the end. 'Unity is the beginning of the Pavāraṇā ceremony' means "We will perform the Pavāraṇā"—having cleaned the boundary, having brought the declaration of invitation, the physical unity of those assembled is the beginning. 'The action is in the middle' means the motion of invitation and the discourse of invitation are in the middle; the statement of the junior monk, "Seeing, I will rectify," is the end. In the acts of censure and so forth, 'basis' means that by which one is worthy of the act, that basis. 'Person' means that person by whom that basis was done.