English
"In the middle watch of the night, while I was standing without looking at the support board," he says, and then asks, "There was a great light; did you see it?" "At what time, venerable sir?" they ask. "When I was descending from my walking meditation," he says. The people, "Our elder is always doing walking meditation in all three watches; there is no one with energy like the venerable one," pleased, they pay him honor. The one with confused mindfulness, sitting among the attendants, says, "I mastered the Dīgha Nikāya at such and such a time, the Majjhima, the Saṃyutta, the Aṅguttara at such and such a time; there is no need for review, the text comes forth from my mouth fluently, just as I wish; but these other monks live flapping their mouths like sheep." The people, "There is no one with such well-established mindfulness as the venerable one," pleased, they pay him honor. The one without concentration, in the presence of the attendants, asks the commentary teacher a question – "How does one develop a kasiṇa? With how much is the sign produced? With how much is access? With how much is absorption? How many factors are there in the first jhāna? How many factors are there in the second, third, and fourth jhāna?" he asks. When they speak according to what they have learned, he smiles and says, "Is it not so, friend?" When they say, "It is so, venerable sir," he indicates that he has attained the attainments. The people, "The venerable one has attained the attainments," pleased, they pay him honor. The one with poor wisdom, sitting among the attendants, says, "While reviewing five sets of five in the Majjhima Nikāya, the path came to me with its power. Learning the scriptures is not difficult for us. But since one is not freed from suffering by being entangled in learning, we have abandoned learning," and so on, speaking of his own great He reveals what is hidden. Saying thus, he strikes a blow at the Teaching. There is no great thief equal to this. Indeed, even a learned person is not freed from suffering. Even one with extinguished defilements, seeing village children, asks, "What do your parents say about us?" "They say, 'He is an arahant, venerable sir.'" "As long as there are clever householders, it is not possible to deceive them," thus he reveals his state of extinguished defilements. Others, such as the bowl-trick arahant, the creeper-arahant, and so on, should be understood here. It is said that a certain deceiver dug a pit for a bowl inside a room and entered it when people came. People ask, "Where is the elder?" When told, "Inside the room," they enter and search but, not seeing him, they come out and say, "There is no elder." When told, "The elder is inside the room," they enter again. The elder comes out of the bowl and sits on a seat. Then, when asked by them, "Venerable sir, we came out earlier without seeing you, where did you go?" he reveals his state of extinguished defilements with the words, "Monks go wherever they wish." Another deceiver lives in a leaf hut on a mountain. Behind the leaf hut, in a precipitous place, there is a kacchaka tree. Its creeper goes and is established on the ground in the outer part. People come by the path and invite him. Taking his bowl and robe, he descends by the creeper and shows himself at the village gate. Then, when asked by the people coming behind, "By which path did you come, venerable sir?" he reveals his state of extinguished defilements with the words, "It is not proper to ask about the path by which monks come; they come by whatever path they wish." But a certain wise man, knowing that deceiver, thinking, "I will catch him," one day, seeing him descending by the creeper, cut it from behind, leaving only a little. Thinking, "I will descend by the creeper," he fell with a "thud," and the clay bowl broke. Knowing, "I have been found out," he came out and fled. The state of one with evil desires is evil desire. Characteristic... But the presumption of virtues one does not have, and not knowing moderation in receiving; this should be understood as characteristic of evil desire. 852. In the explanation of "siṅga," "siṅga" means piercing; it is a name for the defilement-horn, known as urbanity. "Siṅgāratā" is the state of being adorned, or the manner of adorning. "Caturatā" is the state of being clever. Likewise, "cāturiyaṃ." "Parikkhatatā" is the state of being well-equipped; it is a name for the firm adornment, as if well-fortified. The other is a synonym for the same. Thus, with all these terms, only the adornment of defilement-horns is described. 853. In the explanation of "tintiṇa," "tintiṇa" means craving. The manner of craving is "tintiṇāyanā." The state of being associated with craving, the condition of being in harmony with craving, is "tintiṇāyitattaṃ." "Loluppaṃ" is the state of being greedy. The other two are descriptions of manner and state. "Pucchañjikatā" means trembling and shaking in the place of gaining gain, and behaving basely. "Sādhukamyatā" means desiring what is excellent and refined. Thus, with all these terms, the manner of craving due to defilements is described, like a dog drinking gruel from a trough, barking "bhubhuk" upon seeing another dog, saying, "That is yours, this is mine." 854. In the explanation of "cāpalya," the adornment of a robe with things like beating and counter-beating is "cīvaramaṇḍanā." The adornment of a bowl with things like making the color of jewels is "pattamaṇḍanā." The adornment of a personal lodging with things like paintings is "senāsanamaṇḍanā." "Imassa vā pūtikāyassa" means of this human body. Just as even a newly born jackal is called an old jackal, and even a creeper the size of a thigh is called a rotten creeper, so too, even a golden-colored human body is called a foul body. Its adornment, the arrangement of it with various colors like red and pale, and with clothing and outer robes, is called adornment. "Bāhirānaṃ vā parikkhārānaṃ" means of the remaining requisites, except for the bowl and robe; or, that adornment of the body with those requisites, or the adornment of those external requisites, is the act of adorning and arranging them. "Adornment of the army," thus the meaning here should be understood. Adornment, embellishment: Here, adornment is the filling of what is lacking, Embellishment is to be understood as beauty of complexion and so on. Keḷana means playing. Parikeḷana means excessive playing. Giddhikatā means being possessed by greed. Giddhikattaṃ is a synonym for that. Capalabhāvo is capalatā, fickleness. Likewise, cāpalyaṃ. "This is called," this is called fickleness, With which a person, even being a hundred years old, is like a newly born child. 855. In the explanation of unsociable conduct, vippaṭikūlaggāhitā means taking what is disagreeable. Vipaccanīkasātatā means finding pleasure in opposing actions. Anādarabhāvo is anādariyaṃ, disrespect. Likewise, anādariyatā. Agāravassa bhāvo is agāravatā, irreverence. Jeṭṭhakabhāvassa akaraṇaṃ is appatissavatā, not honoring seniority. "This is called," this is called unsociable conduct; Meaning, living an unsociable life; With which a person, even after attending to a sick mother or father, does not look after them; For the sake of the father's property, quarrels with the mother, For the sake of the mother's property, quarrels with the father; Lives an unsociable life, For the sake of the property of the parents, quarrels with the elder or younger brother, Speaks shameless words, Does not perform the duties towards the teacher or preceptor, Does not attend to the sick, At the place of seeing the Buddha's shrine, urinates or defecates, Spits out phlegm and mucus, Holds an umbrella, Goes wearing shoes, Is not ashamed in the presence of the Buddha's disciples, Does not show respect in the Sangha, Does not establish shame and fear in places worthy of respect, such as mother, father, etc. Thus, as it continues for him, all actions and deeds, even in matters such as "towards the mother," are called unsociable conduct. 856. In the explanation of aversion, pantesūti means in distant or secluded places. Adhikusalesūti means in higher virtues such as serenity and insight. Aratīti means rejection of delight. Aratitāti means ar A lack of desire. The state of lacking desire is a lack of desire. The act of not delighting is a lack of delight. Longing is the state of longing. Tormented is being tormented due to longing. 857. In the explanation of sloth, sloth is innate laziness. The act of being slothful is slothfulness. The state of being overcome by sloth is a mind overwhelmed by sloth. The nature of a lazy person is laziness. The inclination to laziness is an inclination to laziness. The state of being inclined to laziness is the state of being inclined to laziness. Thus, with all these terms, bodily sloth due to defilements is described. 858. In the explanation of yawning, yawning is stretching. Repeated yawning is excessive yawning. Bending forward is bending forward. Bending backward is bending backward. Bending all around is bending all around. Raising up is like a weaver who, having risen from the loom, takes hold of something and straightens the body upward, so it is the raising up of the body. Being diseased is the arising of disease. Thus, with all these terms, only bodily stretching due to defilements is described. 859. In the explanation of indigestion, having eaten too much is having eaten. Indigestion is sickness from food; for one becomes as if overcome by sickness from too much food. Weariness from food is the state of being weary from food. Burning from food is distress from food. For at that time, one's faculties are impaired by the arising of burning, and the body decays. Bodily unwieldiness is the body's unfitness for work due to food. 860. The explanation of the mind's dullness is the same as what was said in the commentary on the Dhammasangani.