English
rather than by prescribing offenses like "in this transgression, there is such and such an offense." "After the passing of every six years" – the rest of the reading should be understood. Or, considering the end day of every six years, since "once each" was stated, this is a possessive case referring to that. The whole In Jambudīpa, the entire assembly of monks performed the Uposatha in one place, is the connection. "What was that place?" it is said: "in the royal capital of Bandhumatī," and so on. Isipatana at that time was a park named Khemā, but because it was given for the fearless dwelling of deer, it was called Migadāya (Deer Park). Referring to that, it is said: "in Khemā, the Deer Park." "Uninterrupted ten or twenty thousand monks dwell" means ten or twenty thousand monks dwell, unmixed with discordant individuals. In the Dīghanikāya Commentary, however, it is said: "All those great monasteries, holding twelve thousand monks, were like Abhayagiri, Cetiyapabbata, and Cittalapabbata monasteries." "Uposathārocikā" means "those who announce the Uposatha." Those deities, it is said, when one rainy season had passed, went here and there and announced: "Indeed, sirs, one rainy season has passed. Now five rainy seasons remain. After the passing of five rainy seasons, the royal capital of Bandhumatī must be approached for the recitation of the Pātimokkha." Similarly, when two rainy seasons had passed, they announced: "Indeed, sirs, two rainy seasons have passed. Four rainy seasons remain. After the passing of four rainy seasons, the royal capital of Bandhumatī must be approached for the recitation of the Pātimokkha." In this very manner, they announced when three, four, and five rainy seasons had passed. Therefore, it is said: "Sirs, one rainy season has passed," and so on. "Sānubhāvā" means "endowed with power" through psychic power. "Those monks," it is said, refers to those who go by the power of deities. "Pācīnasamuddanta" means "in the region near the eastern ocean." "Gamiyavatta" means "the duty to be performed by travelers, such as maintaining their lodging." "Uposathagga" means "the place for performing the Uposatha." "They were indeed gone" means they were indeed gone by the power of deities. "They" means all of them went by their own power and by the power of deities. In "Patience is the highest," and so on (Dī. Ni. Aṭṭha. 2.90; Dha. Pa. Aṭṭha. 2.185), slander of others, harming others... That which endures differences like cold and heat, and the obstruction of good qualities, bears and tolerates— that is *khanti* (patience). But that (patience) especially burns, scorches, and dispels opposing qualities like virtue, therefore it is the supreme, the highest austerity. Enduring, bearing is *titikkhā*. This is indeed a synonym for *khanti*. Indeed, etymologists explain the word *titikkhā* as forbearance. Therefore, the meaning here should be understood thus: "The endurance known as *titikkhā* is indeed the highest austerity." The Buddhas declare Nibbāna supreme. That which weaves from existence to existence, by way of delight in existence; or for one with craving, weaves future rebirths, karma together with its results— that is called *vāṇa* (craving). Nibbāna is free from that *vāṇa*, because of its complete absence there. But that Nibbāna, as peaceful, excellent, subtle, auspicious, secure, and so on, the Buddhas declare it supreme in all respects. Indeed, a renunciant is not one who harms others. Whoever, due to lack of endurance, harms, obstructs, oppresses others, that one is not called a renunciant, because of not having renounced what should be renounced. But the fourth line is just a synonym of the third line, because there is no difference in meaning. Indeed, for "Indeed, a renunciant is not," "is not a recluse" is a synonym. For "one who harms others," "one who oppresses others" is a synonym. Or alternatively, "one who harms others" means "one who harms virtue." Indeed, virtue is called "supreme" in the sense of being supreme, because the word "supreme" denotes excellence, as in "one who knows persons, the supreme and the inferior," and so on. And whichever recluse, oppressing any other being, is one who harms others, a destroyer of his own virtue, that one is not called a renunciant— that is the meaning. Or alternatively, Whoever, due to lack of endurance, harms others, even deprives another, even a biting fly or mosquito, of life, that one is indeed not a renunciant. For what reason? Because of not having renounced, not having removed, the defilement of evil. "One who expels one's own defilement, therefore is called a renunciant" (Dhammapada 388) —this indeed is the characteristic of a renunciant. Whoever also does not Indeed, he harms, he does not kill, but he torments with sticks and so on. He, too, tormenting others, is not a recluse. For what reason? Because of not having calmed down torment. "He is called a recluse because of having calmed down," this is indeed the characteristic of a recluse. For it is said, "Because of having calmed down evils, he is called a recluse." Furthermore, the Blessed One, when reciting the Pātimokkha to the bhikkhus, and because of the prominence of virtue in the Pātimokkha discourse, and because fault is especially the opponent of virtue, in order to show the method of suppressing it, first said, "Patience is the supreme austerity." Thereby, the means of repelling the undesirable is stated. By the acceptance of endurance, that of the desirable. By both of these, the meaning is shown that one dwells having overcome arising discontent and arising contentment. "The Buddhas declare Nibbāna as supreme because of the calming of the craving-net." There, by the acceptance of patience, the absence of failure in application is shown. By the acceptance of endurance, the absence of failure in intention. Similarly, by the acceptance of patience, bearing the offenses of others is shown. By the acceptance of endurance, not offending others is shown. Thus, having shown the Pātimokkha by way of cause and by concomitance, now, in order to show it by way of exclusion, "Not indeed," and so on, is said. Thereby, just as depriving beings of life and tormenting others with clods, sticks, and so on, is called "harming others and tormenting others," similarly, taking away their property, touching, deceiving, causing division among them, hurting their feelings with harsh speech, useless babbling, coveting others' possessions, thinking of destruction, and wrong views are harming and tormenting others. Thus, it shows that by doing any unwholesome course of action or action, a renunciant is not a recluse. In the second verse, "of all evil" means of all unwholesome, of all twelve unwholesome deeds, of all blameworthy states included in all thought-moments. "Not doing" means not producing. For "doing" means producing it in one's own continuum, thus, "not doing" by way of its rejection. non-production. "Of the wholesome" means of the wholesome of the four planes. Indeed, this "of the wholesome," because it will be said "this is the teaching of the Buddhas," signifies the states of the Noble Path and the wholesome states of the three planes which are their requisites. "Upasampadā" means accomplishment. But in essence, that is the full attainment, the acquisition of that wholesome. "Sacittapariyodapana" means the illumination of one's own mind, the making of the mind radiant, its complete purification. But that comes about through Arahantship. And here, since the mind of one endowed with the highest path is, so to speak, completely purified, but at the moment of the highest fruit it is purified, there being no further need to purify it, therefore, referring to the state of completed purification, it is said, "But that comes about through Arahantship." Thus, having abandoned all evil by restraint in morality, having accomplished the wholesome through mundane and supramundane calm and insight, and the mind being purified by the fruit of Arahantship—this is the teaching, the exhortation, the instruction of the Buddhas. In the third verse, "anupavāda" means not reviling anyone by speech. "Anupaghāta" means not harming anyone by body and mind, because causing harm even by mind, by way of thinking ill of others, etc., should be avoided. "Pātimokkha" means that which is foremost liberation, supreme liberation, the highest morality. Or it protects from fears of good destinations, it liberates from fears of bad destinations, or whoever protects it, it liberates him—thus it is called Pātimokkha. And in that Pātimokkha. "Saṃvara" means restraint, characterized by non-transgression of the seven groups of offenses. "Mattaññutā" means moderation in food, knowing the measure by way of receiving and consuming. "Pantañca sayanāsana" means a dwelling place devoid of crowds of people, free from the press of people, secluded. Here, by only two requisites, contentment with the four requisites is indicated; thus it should be understood that by the generality of contentment with requisites, the other two as well are illuminated by the method of implication of characteristics. And "application in higher mind" means the mind of the eight attainments, which is the basis for insight, is the higher mind, that And also, the mind of the path and fruits itself is the higher mind. In that higher mind, as stated, application and diligence is the meaning. This is the teaching of the Buddhas: This is not reviling others, not harming others, restraint in the Pātimokkha, moderation in receiving and using, resorting to secluded abodes, and application to the higher mind. This is the teaching, the advice, the instruction of the Buddhas. But these are known to be the Pātimokkha recitation verses of all Buddhas. Therefore it is said, "By this very means," and so on. "Until the end of the Dispensation" is said with reference to the end of the instruction of the existing Buddhas. It means that