English
It is piled up, it is accumulated, so it is a heap, a pile. "To the blazing" means to the shining. The prefix "saṃ-" here means "all around," so it is said: "to the all-around blazing." This insertion of the male organ into the female organ is the cause, the reason for her going to hell; thus, "this is the cause." And this is a neuter noun of state. The "to" substitution for the personal pronoun is made, and its elision occurs even in compounds. There, regarding "nāma tvaṃ," the word "tvaṃ" here is connected with "you will attain," so it is said: "tvaṃ is a synonym for the word taṃ." It is said in the commentaries that "yaṃ taṃ" is a more suitable reading. "Yaṃ taṃ" is not a specific designation here, just as in the world "yaṃ vā taṃ vā" is a word of disregard. Thus it should be understood, so it is said: "it means 'whatever is despised or disregarded'." "Of low people" means of beings with inferior qualities. Regarding "gāmadhamma," the word "gāma" here refers to villagers by way of non-distinction, so it is said: "of village-dwelling people." "A defilement-flowing phenomenon" means a phenomenon that causes defilements like lust to flow forth. Sexual intercourse indeed causes lust to flow forth. Because sexual intercourse is greatly blameworthy and coarse, it is called "not subtle." "Anipuṇa" is a synonym for that very word. "Odaka" means existing in water. What is that? "Udakakicca" means a water-rite, so it is said: "the water-rite is its end, its conclusion." "Samāpajjissati" is a future tense verb used with the word "nāma," so it is said: "samāpajjissati... should be joined with the word nāma." Because sexual intercourse is primary in the world, someone might be a primeval being, but not this one, so it is said: "he speaks with reference to the Dispensation." "Of many" refers to individuals, not to unwholesome deeds, so it is said: "of many individuals." That non-restraint on account of which difficulty in supporting, difficulty in maintaining, etc., arises, that non-restraint is called by the word "difficulty in supporting, etc.," by way of referring to the cause by its effect, so it is said: ‘Of non-restraint, which is the basis for being difficult to support and so on.’ ‘Vatthubhūtassa’ means ‘kāraṇabhūtassa’ (being the cause). For ‘kāraṇaṃ vatthu’ (cause is basis), it is that in which the result dwells, because its existence depends on it. ‘Attā’ means mind and body, or just mind. ‘Dubbharatañceva dupposatañca āpajjati’ means it becomes difficult to be supported and difficult to be maintained by oneself and by those who provide requisites. Indeed, one who is in non-restraint is difficult for oneself to support and maintain, and some are difficult for their attendants. How? One who, having received sour things and so on, seeks non-sour things and so on, who, having received something in one house, discards it in another house, who, having wandered through the whole village, enters the monastery with an empty bowl and lies down, this one is difficult for oneself to support. But one who, even when plates are filled with rice and meat and so on, shows a displeased face and dissatisfaction, or who, in their presence, disparages that alms-food saying, “What have you given?” and gives it to novices or laypeople, this one is difficult for attendants to support. Seeing this, people avoid him from afar, saying, “This monk is difficult to support; it is not possible to maintain him.” In ‘mahicchatā’ (great desire), he desires great things, or his desire is great, thus ‘mahiccho’ (one with great desire); the state of that is ‘mahicchatā’ (great desire), which is the display of one’s good qualities and immoderation in receiving. Indeed, one with great desire, abiding in unrestrained conduct, displays the qualities of virtue, ascetic practices, and so on, that exist in himself. Such a person also has immoderation in receiving. Concerning this, they say: “The display of one’s good qualities and immoderation in receiving, this is the characteristic of great desire.” This great desire, however, comes about in this way: “Here, some faithful person, being faithful, desires, ‘May people know me as faithful!’ Being virtuous, he desires, ‘May people know me as virtuous!’” A person endowed with such a quality is difficult to satisfy; even a mother who has just given birth cannot win his heart. Therefore, it is said: A mass of fire, and the ocean, and also a person with great desire; even if they give requisites by the cartload, these three are insatiable. (M.N.A. 1.252; A.N.A. 1.1.63; Vibh.A. 850; Ud.A. 31; Mahāniddesa A. 85); He said that "saṅgaṇikā" is the reckoning and combination with the seven defilements: "by the reckoning of the group and by the reckoning of defilements." "Kosajjānugato ca hotīti" means he is accompanied by idleness; "kusītassa bhāvo kosajjaṃ" means the state of the idle is idleness. Here, "aṭṭhakusītavatthupāripūriyāti" means "kusīto" is one who sinks wretchedly, with the 'd' sound changed to 't'. The state of idleness, by virtue of which a person is called "kusīto," is here expressed by the word "kusīta." For even without a word expressing the state, the meaning of the state is understood, as in "the whiteness of the cloth." Therefore, the meaning is "the grounds for idleness," which means "the causes of idleness." Thus: "I will have work to do; my body will tire while doing work; come, I will lie down." So he lies down. He does not arouse energy for the attainment of the unobtained, for the realization of the uncomprehended, for the direct experience of the unverified. This is the first ground for idleness. "I did work; my body is tired from doing work; come, I will lie down." ... (and so on) ... "I will have a path to walk; my body will tire while walking the path; come, I will lie down." ... (and so on) ... "I walked the path; my body is tired from walking the path; come, I will lie down." ... (and so on) ... "I wandered for alms in a village or town and did not obtain enough coarse or fine food. My body is tired, unfit for work; come, I will lie down." ... (and so on) ... "I wandered for alms in a village or town and obtained enough coarse or fine food. My body is heavy, unfit for work, as if it were a lump of dough; come, I will lie down." ... (and so on) ... "This slight illness has arisen in me; it is proper to lie down; come, I will lie down." ...I... I have just recovered from an illness, recently risen from sickness, my body is weak, unfit for work. Let me lie down. So he lies down. He does not arouse energy for the unobtained to be obtained, for the unachieved to be achieved, for the unverified to be verified. This is the eighth basis for laziness. Thus, these eight bases for laziness, which are such instances of slackness as "Let me lie down," are causes for idleness, one after another. This means they lead to their fulfillment. "Easy to support, easy to maintain" means that he is easily to be supported and maintained by his attendants. Indeed, some who are restrained are easy to support and maintain for themselves, and some are easy for their attendants. How? He who, having received anything, coarse or fine, eats it with a contented mind, goes to his dwelling, and does his own work, he is easy to support for himself. But he who, without despising any gift from others, small or large, coarse or fine, becomes joyful and with a clear face, eats it in their presence, and then departs, he is easy to support for his attendants. Seeing this, people become very confident: "Our venerable one is easy to support, he is content with even a little; we ourselves will support him," and having made this promise, they support him. "Of few wishes" means being free from desire. Here, the expression seems incomplete, but the meaning is complete. The word "appa" (few) here means absence, as can be understood in phrases like "I also perceive few ailments." Therefore, it is said, "freedom from craving." "For contentment in its varieties" is stated in the general sense of contentment with whatever is obtained, and so on. But in the four requisites, there are three kinds of contentment for each, making contentment twelvefold. How? In robes, there is contentment with whatever is obtained, contentment with one's strength, and contentment with suitability. Thus, contentment is threefold. Similarly, in almsfood, and so on. This is the description of its varieties. Here a monk obtains a robe, whether fine or not fine. He subsists on that, desires no other. Even if he obtains another, he does not take it. This is his contentment with robes according to what is obtained. But if he is naturally weak, or overcome by sickness and old age, wearing a heavy robe, he is wearied. So, exchanging it with a fellow monk, and subsisting on a light one, he is still content. This is his contentment with robes according to his strength. For heavy robes are not conducive to comfort for those naturally weak and so forth, but bring weariness to the body. Therefore, exchanging them for a light robe, for the sake of suitability, and without greed, is not contrary to contentment. Another obtains excellent requisites. Having obtained a costly robe, such as a silk robe, or many robes, thinking, "This is suitable for the elders, for those long ordained, this for the learned, this for the sick, this for those with few gains," he gives them away. And taking their old robes, or picking up rags from a rubbish heap, making a patched robe from them, and wearing it, he is still content. This is his contentment with robes according to suitability. For even if one obtains a costly robe or many robes, giving them away and taking another is not contrary to contentment, because it stands in the way of suitability. Here a monk obtains almsfood, whether coarse or excellent. He subsists on that, desires no other. Even if he obtains another, he does not take it. This is his contentment with almsfood according to what is obtained.