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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka Sāratthadīpanī-ṭīkā (Second Part) 1. The Section on Pārājika Offences 1. The First Pārājika Offence Description of the Sudinna Narrative 24. "Anupadavaṇṇanā" means a description of each word, or a description in the order of the words. In "bhaṇḍappayojanauddhārasāraṇādinā kiccena" (by the work of arranging goods, collecting, reminding, etc.), "bhaṇḍappayojanaṃ" is the selling of goods for sale; "uddhāro" is going and collecting on the day appointed for giving; "sāraṇā" is reminding, "it should be given on such and such a day." By "catubbidhāya" (of four kinds) means of four kinds according to khattiyas, brahmins, householders, and recluses, or according to bhikkhus, bhikkhunīs, upāsakas, and upāsikās. "Disvānassa etadahosīti" (having seen, it occurred to him) - this word "disvāna" (having seen) has a causal meaning and an unequal agent, just as "ghataṃ pivitvā balaṃ hoti" (having drunk ghee, there is strength), "sīhaṃ disvā bhayaṃ hoti" (having seen a lion, there is fear). For it was because of seeing that such a thought arose. Although it is said here "bhabbakulaputtassa" (of a worthy young man of good family), nevertheless, just as there was an obstacle for Ajātasattu, even though he was endowed with supporting conditions, so too, they say, there was an obstacle to attainment for this elder due to the remorse arising from his past evil deed. But is it the case that for those who have the supporting conditions for the paths and fruits, there is an obstacle even in the presence of the Buddhas? Yes, there is, but not because of the Buddhas. For the Buddhas are eager for the attainment of the paths and fruits by others, and they are continuously striving and exerting themselves in that regard. Therefore, there is no obstacle for them because of the Buddhas. Rather, it occurs due to a deficiency in practice or due to evil companionship. And a deficiency in practice should be understood as due to the absence of the appropriate effort on the part of the teacher or that very person. And here, the deficiency should be understood as due to the disciples, not due to the Buddhas. For if the General of the Dhamma had known the disposition of the brahmin Dhanañjāni and taught the Dhamma, the brahmin would have become a Stream-Enterer. Thus, there is an obstacle due to a deficiency in practice on the part of the teacher. If Pessa, the elephant If Hārohāputta, listening to the Dhamma in the presence of the Blessed One, had sat for a moment, until the Blessed One had expounded in detail the four types of individuals who torment themselves, he would have been endowed with the fruit of stream-entry. Thus, in the case of this person, there was an obstacle due to the failure of action. For this lay follower, the failure of action occurred because he rose and departed while the discourse was incomplete. If Ajātasattu, having not taken Devadatta's word, had not committed parricide, he would have become a stream-enterer on the day mentioned in the Sāmaññaphala Sutta, but because he took his word and committed parricide, he did not. Thus, there is an obstacle due to evil friendship. It should be understood that for Sudinna too, there was an obstacle due to evil friendship. For if he, having taken the word of his parents, had not engaged in sexual intercourse with his former wife, there would not have been an obstacle to attainment due to remorse arising from that. Regarding "Yannūna," it is a particle in the sense of deliberation, thus it is said, "This is an expression of deliberation." Indeed, the meaning expressed by the verb "should listen to the Dhamma" is illuminated by the particle "yannūna." The construction is: "I wonder if I should listen to the Dhamma." And "yannūna" means "what if?" "What if?" — this too has the same meaning as that. The connection is: "what Dhamma he listens to." "Uḷāruḷārajanā" means crowded with eminent people, such as great warrior families. If this one too had come first, he would have been worthy to approach the Blessed One and sit down, thus it is said, "by one who came later." "Endowed with the three trainings" means endowed with the three trainings called higher virtue, higher mind, and higher wisdom. The connection is: "having heard a little Dhamma talk, it happened." Here too, the word "sutvā" (having heard) should be understood in the sense of cause, meaning, "it was said that this happened due to the cause of hearing." If so, then why was it said, "to him sitting at one side...etc....this happened"? It is said, "Because that, for him..." and so on. There, "that" refers to the deliberation. "Saṅkhepakathā" means separately, separately. Without extracting words, a brief explanation of the meaning. "By whatever aspect" means by whatever manner. "By that, examining me" means: "Indeed, these sensual pleasures are impermanent, suffering, subject to change, like a skeleton" and so on. By whatever aspect the danger, degradation, defilement in sensual pleasures, and conversely, the advantage, virtue in renunciation, proclaiming these, the Dhamma taught by the Blessed One I know, I understand. By that very manner, to me who is examining, investigating, it becomes thus, it appears thus. "The holy life of the three trainings" means the excellent conduct comprising the three trainings beginning with the training in higher morality. "Even for one day" means even for the measure of one day. "Making it unbroken" means by not incurring even a minor offense, making it unbroken, or by bringing about its state of being unbroken, unblemished, and so on. This is a statement of the characteristic of being unbroken. "The last consciousness" means the death consciousness. Without leaving any part undone, because it must be completely fulfilled, completely full. "Making it undefiled by the defilement of mental impurities" means making it undefiled by the defilement of craving and so on, not allowing even a single thought-moment of defilement to arise. By making it utterly pure, because it must be maintained, utterly pure. Therefore, "like a conch shell, drawn" means conch-drawn. Therefore it is said: "like a drawn conch shell." By the meaning of being thoroughly purified, by its stainless nature, "like a conch shell, drawn and washed" means "conch-drawn" it is said, "like a washed conch shell." By the use of the word "dwelling in," "house" is a word used in the locative sense, it is said: "in the midst of the house." Even the beard on the chin, being taken by the term "beard" (in general), is called "beard," meaning the beard on the upper and lower lip. "Dyed with astringent" means "saffron-colored," it is said: "because they are drunk with astringent juice." "Having put on" means having worn and having covered. "Beneficial to the house" means "house-dwelling" (is meant by) "house" by the elision of the latter part of the compound, bringing about its growth, beneficial to the house. In 'relatives and blood-relations' and so on, they know "this is internal," or they understand, thus 'relatives'. Connected by blood, thus 'blood-relations'. Those on the father's side are relatives. Those on the mother's side are blood-relations. Those on the mother's side or father's side are relatives. Those on the in-laws' side are blood-relations. They are friendly, thus 'friends'. Or they measure, or they place all secrets within, thus 'friends'. In duties and tasks, they are together, thus 'ministers'. She says "mine," thus 'mother'. He says "dear," thus 'father'. By the discomforts of bodily functions, that is, by the discomforts of urination, defecation, and so on. He does not ordain a son without permission, saying, "Let there be no change of heart for parents and for the worldly populace." And for that very reason, such a boon was given to King Suddhodana. 26.By laying down the burden, that is, by laying down the burden in matters like the use of goods. Therefore, it is said, "not indeed," and so on. To be loved is dear, thus it is said, "joy-generating." From pleasing the mind, it is delightful, thus it is said, "mind-increasing." Well-nurtured in childhood, and thereafter well-protected by the abundance of pleasant and delicious food like ghee and milk. Or, well-nurtured by the abundance of attendants such as those with strong devotion, and by the abundance of provisions, and by offerings of excellent and refined pleasant requisites; well-protected by the easy removal of unpleasant requisites. Or, well-nurtured by the abundance of internal factors; well-protected by the abundance of external factors. The explanation of "anything" is "even a small fraction." When the word 'jānāti' (knows) does not mean 'to make known', then in its usage, like in "knows of ghee," "knows of honey," and so on, grammarians desire the genitive case in the sense of an instrument, thus it is said, "he does not experience anything with suffering." Therefore, it is said, "the genitive case in the sense of an instrument, and knowing in the sense of experiencing." And here, "he does not experience anything with suffering" should be understood to mean, "he does not experience the object by means of any suffering as an instrument." Indeed, even in "anything," the genitive case in the sense of an instrument has been elided. And for that reason he will say: "In both alternatives, the elision of the case ending similar to the latter word should be understood for the former word." But when the word 'jānāti' means 'to remember', then in the usage of root words meaning 'to remember', like "mātu sarati (remembers mother), pitu sarati (remembers father), bhātu jānāti (remembers brother)", and so on, grammarians say the genitive case is used in the sense of 'about'. Thus he says: "Or the meaning is 'you do not remember any suffering'." Because no suffering has been experienced, even if one seeks the slightest suffering