English
"an offense is not seen due to its being out of scope." Not stated. "By a single bending" means by bending one side, as stated below, without lifting the feet from the ground, having bent and inclined one side, he lay down—this is what is said. In the Great Commentary, however, it is connected with what was said by the Elder Mahāpaduma. Because he fell unconscious, the Elder said: "Due to being beyond his control, no offense is seen." Teachers, however, just as one possessed by a yakkha, or one made to lie down by being bound, is not in control of himself, similarly, one who falls unconscious is not in control of himself, even if he lies down knowing for some time, they do not say there is no offense. And because this statement of the Great Commentary— "one possessed by a yakkha" and "one made to lie down by being bound"— is later, that alone should be taken as authoritative. And thus it will be said: "Everywhere, whatever commentary statement or elder's statement is mentioned later, that should be seen as authoritative" (Pārā. Aṭṭha. 1.92). And by the inclusion of "possessed by a yakkha" here, it should be understood that one who has become unconscious is also included. However, one who lies down by a single bending, since in essence he is not lying down, is certainly absolved— thus, by the statement of the Great Commentary, he is not rejected; this should be understood. For one who lay down having closed the door during the day, even if someone opens the door, there is no offense, because he lay down having closed it at the time of lying down. If, having closed the door during the day, he lay down near the door, and later he himself opens the door, even so, it is permissible. And this offense is unintentional, and it is both an act and a non-act. 78. Having said, "As if making a step on no ground," again clarifying the same meaning, he said, "As if showing a step in the sky." "This is the foremost" means this is the foremost. "That which is this" means which is this. The rest here is of clear meaning. The explanation of the Vinīta-matter is finished. "Therein" and so on is the same meaning as stated below. Thus, in the Sāratthadīpanī, the commentary on the Vinaya commentary Samantapāsādikā, The explanation of the First Pārājika is finished. 2. The Second Pārājika Since the time has now come for the explanation of the second pārājika which was proclaimed by the peerless Conqueror, therefore, that which is easily understood, and that which was previously not made manifest. Excluding all that, this is the explanation of the second (verse) — this is the connection. Description of the Dhaniya Story 84. Regarding "Rājagaha" here, it is said that it is Rājagaha because it was taken and occupied by kings in a principal way, due to its connection with the excellence of a special place in a difficult country, as in "Mandhātu... etc. ... is called." There, its occupation by Mahāgovinda, the Great Being, was indeed its occupation by Reṇu. Thus, the mention of Mahāgovinda. For the declaration of its occupation by Mahāgovinda is an indication of its state of being occupied by Reṇu, the king of Magadha, at that time. For he was his chief priest. "Mahāgovinda," some say, "was a powerful, ancient king of Magadha." "Because it was occupied" means because it was occupied as a royal capital. "It is taken" means a taking. The taking of kings is Rājagaha. With reference to the word "city," it is a neuter designation. Others here explain in such ways: "Rājagaha because it was made into a complete dwelling by the king through the founding of the city." "Rājagaha because, being surrounded by Gijjhakūṭa and others, it resembles a house surrounded by mountain ranges." "Rājagaha because it is a house shining with excellent dwellings." "Rājagaha because, due to well-arranged protection, it became a prison/house for rival kings who came with harmful intent." "Rājagaha because, having been seen and properly established by kings, it became their house/dwelling." "It shines with charming parks and so on, or Rājagaha because it is taken/occupied by beings with a sense of 'mine' due to the comfort of dwelling and so on." That region, as a special place, is enjoyed by noble beings. Thus, it says: "That indeed..." and so on. There, "in the time of the Buddha and in the time of the Wheel-turning Monarch" — this is said for the most part. "Of them" means of the yakkhas. "Dwelling forest" means a grove that became a drinking-place. "Vultures are here," thus it is Gijjha. A peak. "That is its," thus Gijjhakūṭa. Or "like a vulture," thus it is Gijjha. A peak. "That is its," thus Gijjhakūṭa, a mountain. Or "a peak resembling a vulture," thus Gijjhakūṭa, is a compound with the middle word omitted, as in "sākapatthava." On that Gijjhakūṭa. Therefore it says: "Vultures..." And so on. Thereafter, the Sangha, because the Sangha is for three people, and the four-person quorum is required for certain acts. Having gathered on that mountain, they pass their time in attainment, meaning, having wandered for alms in a convenient place, and having completed their meal, they come and, as if opening the great twin doors of the stupa chamber, they split that mountain in two, enter inside, and having made night and day residences, they pass their time there in attainment. But when did they reside there? In the past, it is said, before the Tathagata had arisen, in a village near Bārāṇasī, a certain daughter of a good family was guarding a field. As she was parching rice in her field hut, five hundred large, beautiful puffed rice grains, the size of great karanja flowers, were produced there. She took them and placed them on a large lotus leaf. At that time, a Paccekabuddha was walking near the field boundary to show her favor. Seeing him, with a gladdened mind, she took a large, fully bloomed lotus, put the puffed rice into it, approached the Paccekabuddha, and having given that lotus flower with the five hundred puffed rice grains, and having saluted with the five-point prostration, she aspired for five hundred sons, saying, “By the power of this merit, Venerable Sir, may I obtain five hundred sons endowed with power.” At that very moment, five hundred deer hunters, having gathered their provisions and whose Paccekabodhi knowledge was ripe, gave sweet meat to that very Paccekabuddha and aspired, saying, “May we be her sons.” Because they had come as her sons in many past lives, it happened to them accordingly. She lived for her full lifespan and was reborn in the deva world. Having fallen from there, she was reborn in the womb of a lotus in a lotus pond. A certain ascetic saw her and cared for her. As she walked, with every step she took, lotuses sprang up from the ground. A certain forest dweller saw this and reported it to the king of Bārāṇasī. The king brought her and made her his chief queen, and she conceived. Prince Mahāpaduma was born. dwelt in the womb, the rest were born by spontaneous generation, relying on the afterbirth that came out. Some say, "by spontaneous generation." When they came of age, they played in the lotus pond in the park. Sitting on each lotus, they established the nature of decay and growth, and developed the knowledge of a Paccekabuddha. This was their declaration verse: "A lotus, born from the lotus leaf, fully bloomed, frequented by swarms of bees; Knowing its impermanence and decay, one should wander alone, like a rhinoceros horn." At that time, they dwelt there. Then the mountain acquired the name "Isigili." These are ascetics, these are Paccekabuddha ascetics. It is known by this, thus it is a name, meaning a designation. "Huts with grass roofs" is formed by a middle-word-deletion compound, or by a collective designation for a part, it is called "grass huts." From the saying "they entered the rainy season retreat," it should be understood that they were suitable for the rainy season retreat, and had doors and fastenings, thus it says, "huts with grass roofs and doors and fastenings." "By one entering the rainy season retreat" means by one entering the rainy season residence. "The path of Nālaka" is the path of ascetic practice taught by the Teacher to Nālaka Thera, beginning with "I will teach you the ascetic practice" (Sn 721), which is to be practiced from the time of being a common person, without generating defiled thoughts. Having heard that path, Nālaka Thera was of few desires in three respects: in seeing, in hearing, and in questioning. Indeed, at the end of the discourse, with a gladdened mind, he paid homage to the Blessed One and entered the forest. Again, he did not generate a longing thought, "Oh, if only I could see the Blessed One again!" This was his fewness of desire in seeing. Similarly, he did not generate a longing thought, "Oh, if only I could hear a Dharma discourse again!" This was his fewness of desire in hearing. Similarly, he did not generate a longing thought, "Oh, if only I could ask about the path of ascetic practice again!" This was his fewness of desire in questioning. Being thus of few desires, he entered the foot of the mountain and did not dwell for two days in one forest grove, nor at one tree. For two days he did not sit at the root of a tree, for two days he did not enter a village for alms. Thus wandering from forest to forest, from tree to tree, from village to village, practicing the suitable path, he attained the highest fruit. In the time of one Buddha, only one fulfills it. A bhikkhu who fulfills this ascetic practice in the highest way lives for seven months; one who fulfills it in a medium way lives for seven years; one who fulfills it in a gentle way lives for sixteen years. This elder, however, fulfilled it in the highest way. Therefore, having remained for seven months, knowing the exhaustion of his life's span, having bathed, dressed, fastened his waist-band, and put on his double robe, facing the Ten-Powered One,