English
Worship is worship with the five-point prostration. Reverence, in the sense of envying. The form of envy is envying. The state of having envied is the state of envying. Usūyā etc. are synonyms of envy. But in this envy, the characteristic of wasting away should be shown by both a householder and a homeless one. A householder Here, one person, relying on their own effort, through some livelihood such as farming or trade, obtains a fine vehicle or conveyance or jewel. Another, desiring that he not obtain it, is not pleased by his gain, thinking, "When will this person fall from this prosperity and wander as a wretch?" and is delighted when, through some cause, he loses that prosperity. Likewise, an ascetic, being envious, seeing another's gain and prosperity arising from his learning of the scriptures, thinks, "When will this person fall from these gains, etc.?" and when he sees him fallen through some cause, he is delighted. Thus, "envy" should be understood as having the characteristic of the decline of another's prosperity. 1127. In the section on stinginess, to show stinginess in reality, it is said, "There are five kinds of stinginess: stinginess about dwellings," etc. There, stinginess about dwellings is stinginess about dwellings. The same method applies to the remaining terms. "Dwelling" means the entire monastery, or the enclosure, or a single cell, or places for staying at night or during the day, etc. Those dwelling there live happily and obtain requisites. One monk does not want a virtuous and amiable monk to come there. Even if he comes, he thinks, "May he leave quickly." This is called "stinginess about dwellings." But not wanting quarrelsome people, etc., to live there is not called stinginess about dwellings. "Family" means a supporting family or a family of relatives. There, stinginess about families occurs when one does not want another to visit them. But one who does not want an evil person to visit is not called stingy. For he acts to prevent the destruction of their faith. Only a monk who is capable of protecting their faith is called stingy when he does not want another to visit them. "Gain" means the gain of the four requisites. Stinginess about gain occurs when one thinks, "May he not obtain it," when another virtuous person obtains it. But one who wastes offerings given in faith, through improper disposal or poor use, etc., He destroys it, even when it is becoming rotten, he does not give it to another. Seeing that, thinking, "If he does not get this, another virtuous one would get it, and it would be used," there is no stinginess. "Vaṇṇa" means physical beauty and also the beauty of virtues. There, regarding physical beauty, a stingy person, when it is said, "Another is pleasing and handsome," does not want to speak of it. A stingy person in virtues does not want to speak of virtue, ascetic practices, conduct, or behavior. "Dhamma" means the Dhamma of learning and the Dhamma of realization. There, noble disciples are not stingy with the Dhamma of realization; they desire the realization of the Dhamma they have realized for the world with its gods. They desire that others know that realization. But stinginess with the Dhamma exists only with the Dhamma of tradition. A person endowed with that does not want to teach another the hidden text or the way of speaking that he knows. But one who, after examining the person, does not give out of favor for the Dhamma, or after examining the Dhamma, does not give out of favor for the person, is not called stingy with the Dhamma. There, a certain person is fickle, sometimes a renunciate, sometimes a brahmin, sometimes a Jain. Indeed, if a bhikkhu does not give, thinking, "This person will disrupt and confuse the subtle, refined Dhamma that has come down through tradition," this is called not giving out of favor for the Dhamma after examining the person. But if he does not give, thinking, "This Dhamma is subtle and refined; if this person grasps it, he will explain it to another, reveal himself, and be ruined," this is called not giving out of favor for the person after examining the Dhamma. But if he does not give, thinking, "If this person grasps this Dhamma, he will be able to disrupt our community," this is called stinginess with the Dhamma. Among these five kinds of stinginess, due to stinginess with dwellings, one becomes a yakkha or a peta and wanders about, lifting the rubbish of that same dwelling with his head. Due to stinginess with families, Seeing others in that family making gifts and showing respect, thinking, "This family is ruined for me," blood even comes out of his mouth, he has diarrhea, and his intestines are cut into pieces and come out. Being stingy with gains, being miserly with gains belonging to the Saṅgha or a group, using them as if for personal consumption, he is reborn as a yaksha, a peta, or a great python. Being stingy with appearance, stingy with learning the Dhamma, he praises his own appearance, saying of others' appearance, "What kind of appearance is this?" speaking various faults, not giving any learning of the Dhamma to anyone, he becomes ugly and mute. Moreover, being stingy with dwellings, he is cooked in a copper house. Being stingy with families, he has little gain. Being stingy with gains, he is reborn in the excrement hell. Being stingy with appearance, in every existence, he has no appearance. Being stingy with the Dhamma, he is reborn in the embers hell. Stinginess due to the tendency to be stingy is stinginess. The manner of being stingy is stinginess. The state of one who is stingy, who is endowed with stinginess, is the state of being stingy. "May all my possessions be mine alone, not another's," he does not wish to share any of his wealth, he is separate. The state of being separate is separation, this is a name for mild stinginess. A miser is called disrespectful. His state is miserliness. This is a name for rigid stinginess. Therefore, a person endowed with it prevents even others from giving to others. It is also said: "A miser, with evil thoughts, wrong views, disrespectful, Prevents those who are giving, food to those who are begging." (Saṃ. Ni. 1.132); Seeing a beggar, he contracts and shrinks his mind with a harsh attitude, he is a harsh-clad one. His state is harsh-cladness. Another way: harsh-cladness is called a ladle-grab. For when taking rice from a pot full to the brim, he takes it with a ladle whose tip is constricted on all sides, he cannot take it filling it up; Thus, the mind of a miserly person shrinks. When it shrinks, the body also shrinks in the same way, draws back, turns away, and does not expand. Therefore, miserliness is called "a tight cloak." Non-grasping of the mind means that it does not expand to benefit others through giving and other means, but the mind is closed off and held back. Since a miserly person does not want to give what belongs to them to others, but wants to take what belongs to others, therefore, it should be understood as having the characteristic of concealing one's own wealth or the characteristic of grasping others' wealth, with the thought, "Let this wonder be only for me, not for another." The rest in this section is straightforward in meaning. These fetters can be brought up in the order of defilements or in the order of the paths. In the order of defilements, the fetters of sensual desire and aversion are abandoned by the path of non-returning; the fetter of conceit by the path of arahantship; the fetters of views, doubt, and clinging to rites and rituals by the path of stream-entry; the fetter of desire for existence by the path of arahantship; the fetters of envy and miserliness by the path of stream-entry; and ignorance by the path of arahantship. In the order of the paths, the fetters of views, doubt, clinging to rites and rituals, envy, and miserliness are abandoned by the path of stream-entry; sensual desire and aversion by the path of non-returning; and conceit, desire for existence, and ignorance by the path of arahantship. 1140. The body-tie ties the name-body, connects it in the cycle of existence through death and rebirth; therefore, it is the body-tie. Rejecting even the words of the All-Knowing One, one clings to the belief that "the world is eternal, this alone is true, other views are vain." Therefore, this is clinging to what is considered true. Since there is a distinction between covetousness and sensual desire, therefore, in the analysis of the term "covetousness-body-tie," it is not said "that desire for sensual pleasures, sensual lust," but it is said "that lust, intense lust," and so on. By this, what was said earlier, "desire and lust for the abodes of Brahma and other realms are not sensual influxes, but upon reaching the section on ties, they become the covetousness-body-tie," should be understood as well-said. Further, the defilements The same method applies even to a collection of wrong views. "Except for clinging to rites and rituals" is said because one does not become attached to clinging to rites and rituals in the manner of "this alone is true," but rather becomes attached in the manner of "purification is by morality," therefore, rejecting even that which is a form of wrong view, he says "except for." 1162. In the explanation of sloth and torpor in the collection of hindrances, "unfitness of mind" means the mind's state of illness. For a sick person is called unfit. It is also said in the Vinaya, "I am not fit, venerable sir." "Unworkability" is simply the characteristic of unworkability, which is the same as mental illness. "Sinking down" means the characteristic of sinking down. For the mind that is associated with posture, being unable to maintain the posture, sinks down like a bat on a tree, or like a piece of molasses attached to a post. Referring to that characteristic of it, "sinking down" is said. The second word is increased by way of prefix.