English
and converging, by the characteristic of the combination of conditions. There is no death here, thus, it is Amata (deathless). Or, when this is attained, there is no death, no dying for the person, thus, it is Amata. Although here, by phrases such as “I reject the well-proclaimed Dhamma,” the word “Dhamma” is used everywhere... even though it is shown as not being connected, if it is said without connecting it with the word 'Dhamma', it is not called a rejection. Thus, even if it is said, "I reject the well-proclaimed," and so on, it should be understood that it is still a rejection of the training. However, it should be understood that the use of the word 'Dhamma' in "the well-proclaimed Dhamma," and so on, is made to show that words like 'well-proclaimed' are qualifiers of the Dhamma. Here, regarding "even of one Dhamma-group," the names of Dhamma-groups should be understood as "the first Dhamma-group, the second Dhamma-group, the inquiry Dhamma-group, the answer Dhamma-group," and so on. "Well-practiced" means well-practiced because they have practiced as instructed in the well-proclaimed Dhamma and Discipline. "Rightly practiced" means rightly practiced because they have practiced without going to the two extremes of the middle path, and because they have practiced for the abandonment of the crooked, bent, and distorted faults of body, speech, and mind. "The Way" is called Nibbāna because it is known, penetrated, and realized by the Noble Path and so on. "Practiced for the Way" means practiced for that purpose. "Properly practiced" means properly practiced because they are worthy of the respectful actions like rising to greet, performed by others in appreciation of their virtues, just as they have practiced. In pairs, one who is on the first path and one who is on the fruition. This is one pair. Thus, there are four pairs of persons. Here, it should be understood that when it should be said "the four-pair Sangha," the designation is made without eliding the case ending of "four." For the Sangha is called "four-pair" because there are four pairs of persons in it. "Eight individuals" means that in terms of individuals, there is one on the first path, and one on the fruition. In this way, there are indeed eight individuals. "Eight individuals" means the Sangha, because there are eight individuals in it. Here, the words 'person' or 'individual' mean the same thing. But this is said for the sake of those to be trained. In "worthy of offerings," and so on (Visuddhi. 1.156), "offering" means that which is brought and offered. It refers to the four requisites that should be given to virtuous ones, even if brought from afar. This is a designation. He is worthy to receive that offering, making it of great fruit, therefore he is 'āhuneyya', the Saṅgha. Or, having come even from afar, all one's possessions should be offered here, therefore 'āhavanīya'. Or, it is worthy of being called upon even by Sakka and others, therefore 'āhavanīya'. And this 'āhavanīya' fire of the brahmins, where an offering made is of great fruit, that is their doctrine. If it is 'āhavanīya' because an offering made is of great fruit, then the Saṅgha alone is 'āhavanīya'. For an offering made to the Saṅgha is of great fruit. As it is said – And if a being for a hundred years, would tend the fire in the forest; and one who has perfected himself, even for a moment would venerate; that veneration is better, than what is offered for a hundred years. This word "āhavanīya" in other collections, here with the word "āhuneyya", is one in meaning, but in expression, there is only a slight difference. Here, "pāhuneyya" means "pāhuna" (guest-offering), which is said to be a gift for guests, prepared with respect for beloved and pleasing relatives and friends who have come from various directions. Setting that aside, it is proper to give such beloved friends and other guests to the Saṅgha itself, the Saṅgha alone is worthy to receive it. For there is no guest like the Saṅgha. Thus, it is seen that it endures through one Buddha-interval, and it is endowed with pleasing and agreeable virtues such as morality, therefore it is proper to give a guest-offering to it, and it is proper to receive a guest-offering, thus "pāhuneyya". By this, beings grow with desired attainments, thus "dakkhiṇā" (offering), a gift to be given believing in the next world. It is worthy of that offering, or it is beneficial to the offering because it purifies it by making it of great fruit, thus "dakkhiṇeyya". It is worthy of the act of homage performed by all people, placing both hands on the head, thus "añjalikaraṇīyo". "Anuttaraṃ puññakkhettaṃ" (unexcelled field of merit) means an incomparable place for the growth of merit for all the world. Just as for a king or a minister, a place for the growth of rice or barley, a king's rice field... A field of barley, it is called, so the Saṅgha is the place for the growth of merits for all the world. For depending on the Saṅgha, merits that lead to various kinds of welfare and happiness for the world grow. Therefore, the Saṅgha is the unsurpassed field of merit for the world. Here too, the use of the word "Saṅgha" everywhere, as in "the Saṅgha that has practiced well," is made to show that words like "practiced well" are qualifiers of the Saṅgha. Therefore, it should be understood that even if it is said, "I renounce the one who has practiced well," it is still a renunciation of the training. However, among the synonyms for training, the word "bhikkhu" or "bhikkhunī" alone, without the word "sikkhā" (training), is not a designation for training. Thus, it only makes sense when "bhikkhu-sikkhā" or "bhikkhunī-sikkhā" is said. But adhisīla (higher morality) and others are indeed training, so it makes sense even if it is said, "I renounce adhisīla." It should be understood that by "the first pārājika" and so on, only the training rules are meant, not the offenses. Among the synonyms for preceptor, "he who ordained me" and so on, refers to the one who, having become a preceptor, both gave ordination and gave higher ordination. "By whose root" means by whose principal nature or by whose cause. "Having that as its root" means that whose root is its principal nature or its cause, namely, ordination and higher ordination. Even though the word "mūla" (root) is relative, the taddhita formation should be understood as indicating it due to constant relativity. Among the synonyms for teacher, "he who ordained me, he who instructed me" refers to the one who, without giving a preceptor, became a teacher and ordained, and became a kammavācācariya (teacher of the formal act) and gave higher ordination. By these two expressions, the teacher of ordination and the teacher of higher ordination are shown. "He on whom I depend to dwell" shows the teacher of dependence. By "he whom I cause to recite" and so on, the Dhamma teacher is spoken of. There, "I cause to recite" means I cause to recite the text. "I question" means I question the meaning of the learned text. And in the synonyms for co-resident and so on, the meaning should be understood according to what has been said. "At his root" here, however, the meaning "near him" should be understood. "Okallaka" is a designation for wretched people, those afflicted by suffering like hunger and thirst, whose happiness is exhausted, who are devoid of body care like bathing. "Moḷibaddha" means one with a topknot, or one who has removed his crown. Although a "two-word lay follower" arises only at the first awakening, nevertheless, to show that it is indeed a renunciation of training, even when spoken, taking the name obtained at that time, "a two-word lay follower" is said. "Dvevāciko" (two-word) itself should be understood as the synonym here. Therefore, even if only "Hold me as a two-word one" is said, it comes to the head (is sufficient). Thus in the rest too. "Kumāraka" means a child-state, a very young novice. "Cellaka" means a little older than that, a small novice. "Ceṭaka" means a middle one. "Moḷigalla" means a great novice. "Samaṇuddesa," however, is a general designation for novices. "Nigaṇṭhupaṭṭhāka" and so on should be understood as synonyms for disciples of other sects. "Dussīla" means without morality, devoid of virtue. "Pāpadhamma" means of base nature due to immorality itself, due to low intention. "Asucisaṅkassarasamācāra" means conduct that causes suspicion, being impure due to impure bodily actions and so on. For an immoral person, seeing something improper, is suspected by others: "This must have been done by so-and-so." Seeing monks consulting on some matter, conduct that causes suspicion to oneself: "Are these perhaps consulting, knowing what I have done?" "Paṭicchannakammanta" means actions that should be concealed due to shamefulness. "Assamaṇa" means not a recluse. In taking tickets and so on, one who claims to be a recluse by falsely declaring: "I too am a recluse." Due to ignoble conduct, not a celibate. In Uposatha and so on, one who claims to be a celibate by falsely declaring: "I too am a celibate." "Antopūti" (rotten within) due to rotten action, by moral failure, having entered inside. "Avassuto" (oozing/leaking) being soaked by the influx of defilements like lust, through the six doors. Whose lust and other defilements have arisen... Because it is not stained, and because it should be discarded by the virtuous, it is like a kasambu (filth). "Koṇṭha" is a term for the immoral. By "Yāni vā panaññānipi atthi buddhavevacanāni vā" (or whatever other words of the Buddha there are), it is said that the words of the Buddha and others, referred to by "yaṃ" (which), are referred to by "taṃ" (that). Thus it is said: "by those aspects... (etc.)... by the words of the Buddha and others." But how are these referred to by words like "aspect" and so on? It is said: "For the words..." and so on. Let it be that the words reveal the form of those with form, like the Buddhas.