English
in the manner of "he undertakes and feels remorse" etc. Yvāyaṃ means whoever this. In "ārabhati", the word "ārambha" occurs in the senses of action, injury, effort, disturbance, and transgression. Thus, it occurs as "whatever suffering arises, all is due to action" in the context of action. "Great sacrifices, great undertakings, are not of great fruit" in the context of activity. "Intending to harm the ascetic Gotama" in the context of injury. "Strive, go forth, devote yourselves to the Buddha's teaching" in the context of effort. "He abstains from the disturbance of seed-germination and plant-growth" in the context of disturbance. "He undertakes and feels remorse" occurs in the context of transgression. Therefore, here the meaning is: he undertakes in terms of transgression, and due to that, he feels remorse. He does not truly know means he does not know according to reality because he has not comprehended it. Where he is, that is, in whom he is, having attained which place, the evil, unwholesome states that have arisen in this person cease without remainder. What, having attained what, do they cease? The path of Arahatship. But for one who has attained the fruit, they are said to have ceased. Even so, here the fruit is said to be the task of the path, it should be understood. Born of undertaking, arising from transgression of an offense. Born of remorse, born from remorse. Increase, they increase by arising again and again. Good, good for entreaty. This is said: "Indeed, the venerable one has offended, even so, we entreat the venerable one: 'by teaching what should be taught, by rising from what should be risen from, by revealing what should be revealed, having abandoned the defilements born of undertaking, having removed and expelled the defilements of remorse by contemplating the state of purity, may you develop both the mind of insight and the wisdom of insight.'" By this fifth person, by this fifth person who is a destroyer of defilements. He will be equal, he will be equal in the same way by the noble qualities, thus he should be advised by the destroyer of defilements. He undertakes but is not remorseful, he commits an offense. But he seeks a suitable person to confess it to. Therefore, he is not remorseful. But in the Anguttara commentary it is said, "Having risen, he is not remorseful." He does not undertake but is remorseful, he does not commit an offense, but being unskilled in the Vinaya, he is remorseful, thinking an offense is a non-offense. But in the Anguttara commentary it is said, "Having once committed an offense and then risen from it, even though he does not commit it afterwards, he is not able to remove the remorse." He does not undertake and is not remorseful, he neither commits an offense nor is he remorseful. What kind of person is this? A person of relaxed effort. For he thinks, "What is the use of my attaining Nibbana in this Buddha's time, in the future, when Metteyya Even one with pure virtue does not fulfill the practice, thinking, "I will attain Nibbāna in the time of the Buddha Metteyya." He too should be advised: "Why does the venerable one live heedlessly? The destiny of a common person is uncertain. The venerable one may or may not attain the presence of the Buddha Metteyya. Develop insight for the sake of Arahantship!" The rest should be understood in the same way as stated everywhere. 192. In "having given, he despises," etc. – A certain bhikkhu is of great merit, receiving the four requisites. Having received robes, etc., he asks another of little merit. Even though he asks him again and again, he still accepts. Then the former, being slightly angry, wishing to create a state of contempt, says: "This one does not receive robes, etc., by his own nature; he receives them relying on us." Such a person is said to despise after giving. But a certain one, living with another for two or three years, having previously respected that person, later, as time goes on, does not pay attention, does not rise from his seat, nor does he attend to him. Such a person is said to despise through association. "Adheyyamukha" means one whose face is set from the beginning. It means one whose face is set at the very first word. "Is convinced" means is full of faith. Here is the method: A certain person says of a bhikkhu who is indeed virtuous, "This one is unvirtuous," and hearing that, he goes to the end. Again, when another virtuous bhikkhu says, "This one is virtuous," he does not accept his word, but accepts only the word of the former bhikkhu, thinking, "So-and-so said to us, 'This one is unvirtuous.'" Another says of him who is immoral, "He is virtuous." Having believed his word, when another says, "This bhikkhu is unvirtuous, he is not fit to approach your presence," he does not accept his word, but accepts only the word of the former. Another accepts what is said in praise, and also accepts what is said in dispraise. This one too is called "adheyyamukha." To be established. Whichever face he hears, that face is placed there, is the meaning. Unstable, because of the short duration of faith and so on, he is unstable due to being shaken by lack of faith and so on. Short faith means limited faith, incomplete faith. The same method applies to the rest. But here, due to repeated cultivation, faith is devotion. Affection, faith-affection, even household affection is suitable. Confidence is faith-confidence. Thus, a person is unstable, in this way, due to having short faith and so on, a person is called unstable. Like turmeric dye, like a pestle pounded in a heap of chaff, like a gourd placed on a donkey's back, unfixed, he is pleased in a moment, he is angry in a moment. Dull, deluded, because of ignorance, dull, unclear, deluded. Meaning very foolish. 193. In the simile of the warrior: A warrior means one who lives by warfare. Dust cloud means a mass of dust rising from the ground broken by the impact of the feet of elephants, horses, and so on. He cannot stand firm means he is not able to stand having steadied himself. He endures the dust cloud means even seeing the dust cloud, he tolerates it. Flag top means the top of the flags raised on the backs of elephants, horses, or chariots. Ussāraṇaṃ means the loud and great noise of the elephants, horses, chariots, and the army. Sampahāreti means even in a small attack that has come together. Haññatīti means he is struck, he suffers destruction. Byāpajjatīti means he falls into misfortune, he abandons his natural state. He endures the attack means even having received two or three attacks, he endures, he tolerates. Tameva saṅgāmasīsanti means that very place, the site of the victorious camp. Ajjhāvasatīti means having conquered, he dwells there for about a week. What is the reason? For the sake of healing the wounds of those who have received attacks, and for knowing the distinction of the deeds done, and for the sake of giving another place, and for the sake of experiencing the happiness of power. 194. Now, since the Teacher has no need of warriors, but in this Dispensation, this simile is brought to show five such persons, therefore, showing those persons, "Just so..." Therein, he sinks, He is ruined in wrong thinking, He enters into it. He is not able to maintain the holy life, He is not able to protect the life of purity without interruption. Having revealed weakness in training, Having made known his weakness in the training. What is his 'dust-heap'?, What is the 'dust-heap' of that person, he says. Beautiful, Having beauty. Pleasing to see, Worthy of being seen. Inspiring confidence, Bringing about confidence of mind by merely seeing. Supreme, Excellent. In complexion and loveliness, By bodily complexion and by the formation of limbs. 196. He despises, He scorns. He babbles, He speaks. He guffaws, Striking his hands, he laughs a great laugh. He jokes, He tells joking tales. 197. He sits down over, Having overcome, he sits down near or on the same seat. The same method applies to the second phrase. He covers over, He descends upon. 198. Having unwound, having released, Having unwound and released his hand from the place where it was grasped. The rest here is of obvious meaning. 199. Among those who live on alms, Through dullness, through delusion, He knows neither the undertaking nor the benefit; But through his own dullness, through delusion, He is one who lives on alms through ignorance. Wishing for evil, a deceiver in desire, While I am one who lives on alms, they will show respect with the four requisites, thinking, "This is one who lives on alms." And they will honor me with qualities such as being modest, desiring little, and so on. Thus, standing in evil desire, overcome by that evil desire, he becomes one who lives on alms. But one who wanders for alms due to madness, Due to madness, a distraction of mind, is called one who lives on alms. Praised, This practice of living on alms is praised and commended by the Buddhas and the Buddha's disciples. Relying solely on desiring little, and so on, "Thus, I will be one who desires little, this practice of living on alms will lead to desiring little for me; 'Thus, I will be content, this practice of living on alms will lead to contentment for me'; 'Thus, I will scour away defilements.'" 'This alms-food practice of mine will conduce to the eradication of defilements,' he becomes an alms-food practitioner. "Having enough" means having enough with this good practice, or having enough with just this alms-food. Relying on whatever is obtained, he lives on, is the meaning. "Chief" means foremost. The rest are synonyms for that. From a cow comes milk, milk exists because of the cow, not without it. The same method applies to 'from milk comes curd,' and so on. Just as, among these five products of the cow, cream of ghee is the chief; even so, among these five alms-food practitioners, this one who relies on fewness of wishes, and so on, is the chief, the best, the foremost,