English
Therefore, it liberates extremely in various ways, thus Pātimokkha. For this morality, by itself, in the sense of its components, accompanied by concentration, and accompanied by wisdom, liberates and frees extremely by suppression and by eradication, thus Pātimokkha. Or, liberation from each and every, thus Patimokkha, meaning, it liberates from each and every fault of transgression, Patimokkha is indeed Pātimokkha. Or, Mokkha is Nibbāna, this is a reflection of that Mokkha, thus Patimokkha. For the restraint of morality is like the dawn of the sun for Nibbāna, it is the arising of it, and its counterpart, in that it extinguishes defilements appropriately, Patimokkha is indeed Pātimokkha. Or, it turns towards liberation, thus Patimokkha. Liberation itself is the Pātimokkha. Thus, indeed, here the meaning of the word Pātimokkha should be understood. It restrains, it covers, therefore it is restraint. The Pātimokkha itself is restraint, Pātimokkha-restraint. That itself is virtue, Pātimokkha-restraint-virtue. But in meaning, it is abstinences and volitions from transgressions here and there. It is called higher virtue because of its nature as complete bodily and verbal restraint and its nature as the basis for path-virtue. Pātimokkha-restraint-virtue is called a superior, distinguished virtue, higher virtue. Of lamps, meaning of lights. Are not Paccekabuddhas also naturally endowed with Pātimokkha-restraint-virtue? If that is so, why is it stated as a rule, "It occurs only with the arising of a Buddha, not without the arising of a Buddha"? He says, "Because it does not arise by establishing that designation," and so on. Although Paccekabuddhas are endowed with Pātimokkha-restraint, the meaning is that it does not occur in an elaborated way through them. The designation, "In this matter, in this transgression, this is what happens," is not within the scope of others. That is the scope of Buddhas alone, the power of Buddhas, he says. "But only Buddhas," and so on. The higher virtue of worldly virtue is by implication. To show it directly, it is said, "Even more than Pātimokkha-restraint, the virtue associated with the path and fruit is higher virtue." It is not said that a monk has attained that, because among householders, Stream-enterers may still transgress with their wives. For they dwell in a home with children and wives. "Causing to undertake and undertaking" means causing others to undertake and undertaking oneself. It is called higher mind because of its nature as the basis for path-concentration, it is called higher mind. "Not without the arising of a Buddha" means: Although Paccekabuddhas do have the eight attainments of mind that are the basis for insight, they cannot cause others to undertake them. Therefore, the meaning is that it does not occur in an elaborated way through them. Also in insight-wisdom, higher... In the establishment of wisdom, the saying "not without the arising of a Buddha" should be understood as spoken with this very intention. To show that the higher mind of worldly consciousness is indirectly so, but directly, "the mind of the path and fruition is the higher mind," it says. But that is not intended here. By this commentary statement, it is understood that the training in higher mind, in terms of worldly consciousness, is also intended here. For a monk who has attained that does not engage in sexual conduct. And by this, it is implied that one who has attained worldly higher mind does engage in sexual conduct. And in the explanation of higher wisdom, having said, "the wisdom of the path and fruition is higher wisdom," it then says, "but that is not intended here." "For a monk who has attained that does not engage in sexual conduct." Because this is said, it is understood that the training in higher wisdom, in terms of worldly wisdom, is also intended here, and that engaging in sexual conduct by one who has attained it is permitted in the commentary. And all this does not accord with the Pāli text: "Among these, the training in higher virtue, this is the training intended in this context." For this Pāli text indicates that only the training in higher virtue is intended here, not the others. Therefore, the intention of the Pāli text and the commentary should be understood thus: For one who has attained worldly higher mind and higher wisdom, if, due to a certain condition, the thought "I will engage in sexual conduct" arises, then a decline from that higher mind and higher wisdom is possible. Therefore, it is not possible for one who has attained those two to engage in sexual conduct. Thus, only the training in higher virtue is mentioned in the Pāli text. For one is considered to have attained the training in higher virtue as long as one does not commit a transgression. For the virtue of the Pātimokkha restraint is not broken merely by the arising of a thought. However, in the commentary, it is said that a monk, even after falling from worldly higher mind and higher wisdom, might sometimes engage in sexual conduct. Therefore, without rejecting those two, and because the path and fruition states are unshakeable, for one who has attained them... Having fallen away from that, the practice of sexual conduct is never possible. It should be understood that this is a rejection of those with supramundane higher mind and higher wisdom. There is what is given, there is what is sacrificed, and so on, proceeding in this manner, by this (text) – “Therein, what is knowledge of the ownership of kamma? ‘There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad deeds, there is this world, there is the other world, there is mother, there is father, there are spontaneously arisen beings, there are in the world recluses and brahmins who are rightly gone, rightly practiced, who, having themselves realized and directly known this world and the other world, proclaim it’ – such wisdom, understanding… (and so on)… non-delusion, investigation of phenomena, right view, this is called knowledge of the ownership of kamma. Excluding knowledge in conformity with the truths, all wholesome wisdom with taints is knowledge of the ownership of kamma.” It includes this Vibhaṅga text. Therein, in "there is what is given" and so on, the meaning should be understood by this method: that there is a result due to what is given. And "what is given" refers to giving under the heading of things to be given. "What is sacrificed" is a great sacrifice, the meaning is a great gift common to all. "What is offered" is intended as a sufficient offering. "There is mother, there is father" refers to the arising of results from right conduct and wrong conduct, and so on, towards mothers and fathers. This is called: that knowledge which knows, ‘this kamma is one’s own, this is not one’s own’, the meaning is this is called knowledge of the ownership of kamma. Therein, the threefold bodily misconduct, the fourfold verbal misconduct, the threefold mental misconduct – this is not called one’s own kamma. The tenfold good conduct through the three doors is called one’s own kamma. Whether it be one’s own or another’s, all unwholesome kamma is not called one’s own kamma. Why? Because it destroys welfare and generates harm. Whether it be one’s own or another’s, all wholesome kamma is called one’s own kamma. Why? Because it destroys harm and generates welfare. In one capable of knowing thus There is no limit to the number of beings who, established in the knowledge of the ownership of kamma, having given much alms, having fulfilled the precepts, having undertaken the Uposatha, having experienced happiness after happiness, and attainment after attainment, have attained Nibbāna. Excluding the knowledge conforming to the truths— which is called "conforming to the truths" because it conforms to the path truth and the ultimate truth— that is, insight knowledge, all other wholesome wisdoms with defilements are indeed the knowledge of the ownership of kamma. "Distinguishing the characteristics of the three marks" means distinguishing the characteristics of impermanence and so on, such as existence and non-existence. "It is called higher wisdom" means that insight knowledge is called higher wisdom because it is the foundation of path wisdom. "The doer of good experiences good, and the doer of evil experiences evil; both of these he experiences, they follow the doer." Thus, the knowledge of the ownership of kamma, which is the cause for the desire for liberation due to its being a cause for agitation through observing the root-of-cycle suffering in the past and future, is also called higher wisdom. To show that the higher wisdom of worldly wisdom is only by way of analogy, and to show it directly, it is said, "Moreover, path and fruit wisdom is indeed higher wisdom." "With livelihood" means "sājīva," and here all training rules are spoken of. He says, "All... therefore it is called sājīva." Here, "training rule" refers to the training rule which is the word of the Blessed One, described as "name-body, word-body, etymology-body, and letter-body." "Of similar conduct" means of similar behavior, of similar practice. In "trains in that," since it expects a contained object, what contained object does it expect when "that" is specified as the locus? He says, "making that training rule the locus of the mind." That training rule, called sājīva, is made the locus of the mind, which is the contained object, because it is the subject of the training rule in the sense of "Do I train according to the training rule, or do I not train?" Now, "training livelihood..." When analyzing the word "not entered," it should be said: "Having entered upon both training and livelihood, showing both, he trains in them, therefore he is called 'entered upon training and livelihood'." Why was it said only: "He trains in it, therefore he is called 'entered upon livelihood',"