English
It means association arises with these. 'By unsuitable association': Unsuitable association is association contrary to the three trainings, an obstacle to the holy life, a transgression of precepts, and a decline in austerity, that is to say: Being intimate with kings and great ministers, rejoicing and grieving together, sharing pleasure and pain, personally engaging in matters that arise, having the same desires and practices as titthiyas and their disciples, or affection, respect, and intimacy that leads to having the same desires and practices. There, association with kings and great ministers creates an obstacle to the holy life. With the other titthiya-disciples, it is adopting their views. But one who is capable of refuting their doctrine and making them adopt one's own may approach them. Now, to show the wrong sphere by another method, beginning with 'Whatever families there are'. There, 'lacking faith' means devoid of faith in the Buddha and so on; they do not believe that the Buddha is omniscient, the Dhamma leads out, the Sangha is practicing well. 'Unsettled' means they are unable to make the mind settled and clear. 'Abusive and reproachful' means both abusive and reproachful; they abuse with the ten grounds for abuse, saying, 'You are a thief, a fool, an idiot, a camel, an ox, an ass, bound for misery, bound for hell, gone to the animal realm, there is no good destination for you, only a bad destination is to be expected'; and they reproach by showing fear, saying, 'Wait, now we will strike you, bind you, kill you'. 'Desiring harm' means they do not desire benefit, they only desire harm. 'Desiring what is not beneficial' means they only desire what is not beneficial, they do not desire what is beneficial. 'Desiring what is uncomfortable' means they do not desire what is comfortable, they only desire what is uncomfortable. 'Desiring insecurity' means... They do not desire safety and fearlessness through improper associations, but desire only fear. In "Bhikkhūnaṃ," even novices are included. In "Bhikkhunīnaṃ," even female trainees and novices are included. For all four assemblies, those who have gone forth dedicating themselves to the Blessed One and those who have taken refuge, these are indeed wishers of harm. "Tathārūpāni kulānīti" means such families as noble families. "Sevatīti" means lives depending on. "Bhajatīti" means approaches. "Payirupāsatīti" means repeatedly approaches. "Ayaṃ vuccatīti" this, the resort of prostitutes and the like is the prostitute-resort, the one associated with kings and the like is the king-resort, and the one serving families without faith and the like is the faithless-family-resort; thus, this three-fold improper resort should be understood as an improper resort. Its being an improper resort should be understood in this way. The prostitute-resort should be understood as an improper resort because of its dependence on the five strands of sense pleasure, as it was said, "And what, monks, is a monk's improper resort, another's domain? Namely, these five strands of sense pleasure" (SN 5.372). The king-resort is an improper resort because it is not a support for the practice of jhāna, because it produces gain, honor, and fame, and because it is a cause of wrong views. The faithless-family-resort is an improper resort because it brings about loss of faith and agitation of mind. In the designation of resorts, "vesiyagocarotiādīni" should be understood in terms of the opposite of what has been said. But in "opānabhūtānītiādīsu," "opānabhūtāni" means like a well; for the community of monks, like a pond dug at the crossroads, easily accessible for bathing, like the house of a great minister. It is said that in his house, a time-pillar was always fixed. For monks arriving at the house door, there was no lack of requisites. On one day, the expense for medicine alone was sixty kahāpaṇas. "Kāsāvapajjotānīti" means shining with the light of the brown robes worn by monks and nuns, like the house of Bhūtapāla the merchant. "Isivātapaṭivātānīti" means the wind of the robes of the sages, monks and nuns, entering and leaving the house, causing the robes to flutter. By the wind generated from the dust of battle, they were blown against the wind, their defilements utterly destroyed. 515. Seeing fear in the slightest faults, "slight" means immeasurable. "Fault" means offense. "Those faults" means those faults that are blameworthy. "Slight" means of small measure, of tiny size. "Lesser" means even smaller than slight, therefore lesser. "Light" means easy. "Considered light" means regarded as light. "To be restrained" means actions to be corrected by restraint. "To be guarded" means to be done with guarding, actions to be corrected by guarding. "To be generated by thought" means actions to be corrected by the mere arising of thought. "Bound by reflection" means actions to be corrected by merely turning the mind. But what are those? The elder Suma, dwelling in the day, says: "Those offenses that are not subject to penalty, that are corrected by the mere arising of thought, by merely reflecting, 'I will not do such a thing again,' this is called non-transgression by determination." But his pupil, the elder Tipiṭaka Cūḷanāga, says: "This is only subject to the discipline of the Pātimokkha. Therefore, the slightest offense, a wrong-doing or wrong-speaking, should be understood as a fault here. This is called non-transgression by rising up." Thus, in these kinds of ways, in these. "Seeing faults" means habitually seeing faults as offenses. "Seeing fear" means habitually seeing fear because it is the cause of four kinds of fear. "Seeing danger" means here, because it brings blame, because it results in suffering in the future, because it obstructs superior qualities, and because it generates remorse, he habitually sees danger in these various ways. "Seeing escape" means habitually seeing the escape from that. But what is the escape here? In the elder teacher's view, "when there is no liability to penalty, non-transgression by determination is escape," it is said. In the pupil elder's view, "when there is liability to penalty, non-transgression by rising up is escape." It is called "fear of blame." Here, a monk of such a kind sees even the slightest faults as faults, as sources of fear. To show that, this method is stated: paramāṇu, aṇu, tajjārī, rathareṇu, likkhā, ūkā, dhaññamāso, aṅgula, vidatthi, ratana, yaṭṭhi, usabha, gāvuta, yojana. Among these, "paramāṇu" is a division of space, not visible to the physical eye, but only to the divine eye. "Aṇu" is seen whirling around in small circles in the sunbeams entering through cracks in walls and holes in palm leaves. "Tajjārī" is broken off and stands sprouting on both sides of cow paths, human paths, and wheel tracks. "Rathareṇu" clings right there. Likkhā and the rest are obvious. Among these, thirty-six paramāṇus are the size of one aṇu. Thirty-six aṇus are the size of one tajjārī. Thirty-six tajjāris are one rathareṇu. Thirty-six rathareṇus are one likkhā. Seven likkhās are one ūkā. Seven ūkās are one dhaññamāso. Seven dhaññamāsas are one aṅgula. Twelve aṅgulas are one vidatthi. Two vidatthi are one ratana. Seven ratanas are one yaṭṭhi. Twenty yaṭṭhis are one usabha. Eighty usabhas are one gāvuta. Four gāvutas are one yojana. With that yojana, Mount Sineru, the king of mountains, is one hundred and sixty-eight thousand yojanas in height. The monk who can see a slight fault as being like Mount Sineru, one hundred and sixty-eight thousand yojanas in height—this monk is said to see even the slightest faults as sources of fear. Also, the monk who can see even the slightest, most trivial wrongdoings and bad speech as being like the first pārājika offense—this monk should be understood as seeing even the slightest faults as faults, as sources of fear. 516. In the word explanation of "undertaking, he trains himself in the training rules," bhikkhusikkhā means the training to be undertaken by monks. That bhikkhun The training of monks, common and uncommon, is simply called "monk training." The training for nuns is the training to be undertaken by nuns. This too, common and uncommon to monks, is simply called "nun training." The training for novices, female aspirants, and female novices is included here. The training for laymen is the training to be undertaken by laymen. It continues in terms of the five precepts and the ten precepts. The training for laywomen is the training to be undertaken by laywomen. It too continues in terms of the five precepts and the ten precepts. There, the training for monks and nuns continues up to the path of arahantship. The training for laymen and laywomen continues up to the path of non-returning. Here, the monk trains only in those trainings that he himself must undertake. The remaining trainings, however, are stated for the purpose of showing the meaning, by way of extracting the meaning of the training rule. "Thus, in these trainings" means in these trainings of this kind. "Wholly, completely" means all the training, with all the undertaking of training. "In every way, entirely" means all the training, in every way to be trained. "Without remainder, without exception" means without remainder because there is no remainder; and without exception because even a training rule that has been broken is restored to its original state by mindfulness. "Undertaking, he trains" means undertaking, taking up, he lives. Because of that, it is said, "Undertaking, he trains in the training rules." 517-8. In the explanation of the two phrases "Guarded in the senses, moderate in eating," the purpose of the first statement in the dark fortnight should be understood in the same way as stated in the explanation of conduct. But there, whatever should be said in "What is unguarded in the senses?" etc., all that has already been said in the commentary on the Nikkhepa section. 519.