English
empty are the assertions of others, of other recluses." "Monk" indicates the person who produces those jhānas. "Restrained with the restraint of the Pātimokkha" indicates that he is established in the restraint of the Pātimokkha. "Dwells" indicates that he is endowed with a suitable dwelling. "Accomplished in conduct and resort" indicates the qualities that are helpful to the restraint of the Pātimokkha below and the practice of jhāna above. Seeing danger in the slightest faults, this reveals his non-deviation from the Pātimokkha. Undertaking, this reveals his complete acceptance of the precepts. He trains, this reveals his conformity with the training. In the precepts, this reveals the teachings to be trained in. In the senses, this reveals the ground of guarded doors; some say it also reveals the opportunity to be protected. Guarded doors, this reveals the well-established protection at the six doors. Knowing moderation in food, this reveals the qualities of contentment and so on. Devoted to wakefulness in the early and late watches, this reveals the causal state. Continuously, skillfully, this reveals continuous action through energy grasped by wisdom. Devoted to the practice of the qualities conducive to enlightenment, this reveals the partaking of penetration through practice. He, in going forward... ...in silence, is one who acts with full awareness, this reveals his being endowed with mindfulness and full awareness in all things. He frequents a secluded dwelling, this reveals the acceptance of a suitable dwelling. A forest... ...suitable for seclusion, this reveals the blamelessness and benefits of the different kinds of dwellings. He, gone to the forest, or, this reveals his being endowed with a dwelling of the kind described. He sits down, this reveals a posture suitable for yoga. Having established mindfulness in front, this reveals the beginning of yoga. He, having abandoned covetousness in the world, and so on, this reveals the abandonment of the hindrances through devotion to the meditation subject. For him, with the hindrances abandoned, quite secluded from sensual pleasures, and so on, this reveals the arising of the jhānas in order. Moreover, here a bhikkhu, in this Dispensation, a bhikkhu who produces jhāna. Now, since four kinds of morality should be purified by a bhikkhu who produces jhāna, therefore, he is restrained by the restraint of the Pātimokkha, with this, he teaches the purification of morality by the restraint of the Pātimokkha. Ācāragocarasampannoti, and so on, is the morality of purity of livelihood. Samādāya sikkhati sikkhāpadesūti, by this, the complete acceptance of those two moralities. Indriyesu guttadvāroti, by this, the morality of sense restraint. Bhojane mattaññūti, by this, the morality of dependence on requisites. Pubbarattāpararattanti, and so on, are the qualities helpful to the development of meditation for one established in morality. So abhikkanteti, and so on, is the association of mindfulness and clear comprehension for the non-decline of those qualities and the non-confusion of the meditation subject. So vivittanti, and so on, is the selection of a suitable dwelling for meditation. Soaraññagato vāti, and so on, is the suitable posture for meditation of one who has approached that dwelling, and the commencement of meditation. So abhijjhanti, and so on, is the abandonment of qualities opposed to meditation by the commencement of meditation. So ime pañca nīvaraṇe pahāyāti, and so on, thus, for one who has abandoned qualities opposed to meditation, it teaches the order of arising of all meditations. Explanation of the summary. Explanation of the detailed exposition. 509. Now, to show the summary divided in order as it was laid down, "Here, this view," and so on, is begun. There, by the ten terms beginning with "this view," the entire dispensation of the all-knowing Buddha, which is called the threefold training, is spoken of. For that is called "view" because it is seen by the Buddha, the Blessed One. That same is called "patience" in the sense of forbearance, "liking" in the sense of delight, "acceptance" in the sense of taking up, "Dhamma" in the sense of nature, "discipline" in the sense of being trained, "Dhamma-discipline" by both of these, "proclamation" in the sense of being proclaimed, "holy life" in the sense of excellent conduct, and "teacher's instruction" in the sense of giving instruction. Therefore, in "this view," and so on, "this Buddha's view," "this Buddha's patience," "this Buddha's liking," "in this Buddha's acceptance," "in this Buddha's Dhamma," "in this Buddha's discipline." "And those things, Gotami, that you know: 'These things lead to passion, not to dispassion; to bondage, not to freedom; to accumulation, not to..." They lead to accumulation, to clinging, not to relinquishment, they lead to great desires, not to fewness of desires, they lead to discontent, not to contentment, they lead to association, not to seclusion, they lead to laziness, not to energetic effort, they lead to difficulty in being supported, not to ease in being supported.’ Of this, Gotami, you may definitively hold: ‘This is not the Dhamma, this is not the Discipline, this is not the Teacher’s instruction.’ But those qualities, Gotami, that you know of, ‘These qualities lead to dispassion, not to passion… …to ease in being supported, not to difficulty in being supported.’ Of this, Gotami, you may definitively hold: ‘This is the Dhamma, this is the Discipline, this is the Teacher’s instruction.’" Thus spoken, in this Buddha-Dhamma-Discipline, in this Buddha-proclamation, in this Buddha-brahmacariya, in this Buddha-Teacher's instruction, this is how the meaning should be understood. Moreover, the entire teaching, known as the threefold training, is seen by the Blessed One, due to right view as condition, due to right view as foremost, view, due to the Blessed One's forbearance, is patience, due to liking, is inclination, due to grasping, is acceptance. That which holds one back from falling into the woeful states, protecting one from doing evil, is Dhamma. That which removes the defilement side, is Discipline. Dhamma and Discipline, that is Dhamma-Discipline. Or, this is the Discipline of unwholesome qualities by wholesome qualities, thus Dhamma-Discipline. Therefore it was said: "But those qualities, Gotami, that you know of, ‘These qualities lead to dispassion, not to passion… …definitively, Gotami, you may hold: ‘This is the Dhamma, this is the Discipline, this is the Teacher’s instruction.’" Or, the Discipline is by Dhamma, not by sticks and the like, thus Dhamma-Discipline, and this was said: "Some tame with sticks, with goads and whips; Without stick, without weapon, the Great Sage tames the elephant." Thus: "For those led by Dhamma, what envy is there for the wise?" Or, the Discipline is for Dhamma, thus Dhamma-Discipline. This is the discipline for the sake of abandoning wrong states, not for the sake of worldly pleasures. Therefore, the Blessed One said: "This, monks, is not the holy life lived for the sake of deceiving people," and so on. Furthermore, the Venerable Puṇṇa said: "The holy life is lived under the Blessed One for the sake of complete liberation without clinging, friend." Vinaya means that which leads to the excellent. Dhammato vinayo: discipline from the Dhamma, because it leads to the excellent Nibbāna, away from the Dhamma of saṃsāra or the Dhamma of sorrow, etc. Or, dhammassa vinayo: the discipline of the Dhamma, not of the Tirthikas; for the Blessed One is Dhamma-like, and this is his discipline. Or, since only Dhammas are to be fully known, completely understood, abandoned, developed, and realized, therefore this is discipline in regard to Dhammas, not in regard to beings or souls; hence, dhammavinayo. Pavacanaṃ means the principal word, because it is the word of others with meaning, expression, etc.; pavacanameva: pāvacanaṃ. Brahmacariyaṃ because it is conduct superior to all other conduct. Satthusāsanaṃ means the teaching of the Blessed One, who is the teacher of gods and humans; or satthubhūtaṃ vā sāsanaṃ: the teaching that is like the teacher is also satthusāsanaṃ. For it was said that "the Dhamma and the discipline will be your teacher after my passing," thus the meaning of these terms should be understood. Furthermore, since in this very teaching a bhikkhu who produces all kinds of jhāna is seen, and not elsewhere, therefore it should be understood that this restriction is made in various places with 'imissā' and 'imasmiṃ'. This is the meaning of the word indication of the matrix term 'here'. 510. In the designation of a bhikkhu, by convention, that is, by usage. For it is by convention that someone is designated as a bhikkhu. Thus, when counting bhikkhus for invitations, etc., they even include novices and say, "a hundred bhikkhus, a thousand bhikkhus." By avowal, that is, by one's own declaration. For it is also by avowal that someone is designated as a bhikkhu. For example, when asked, "Who is here, friend?" one might say, "I am a bhikkhu, friend," and so on. To be seen is the ambhava. However, this is a righteous declaration, because it was spoken by the Venerable Ānanda. But in the night, even the immoral, coming upon the road, when asked, "Who is there?" declare falsely with an unrighteous declaration, "We are monks." He begs, therefore he asks. For whoever begs, seeks alms, searches for alms, whether he obtains it or not, is a monk because he begs. The word is augmented by the syllable "koti"; the meaning is "a monk because of the nature of begging." He has undertaken the alms-round; because he has undertaken the alms-round undertaken by the Buddha and others, he is called one who has undertaken the alms-round.