English
"Difficult to admonish" means a person in whom speech is difficult, who takes things contrarily, speaks contradictorily, and shows disrespect. Therefore, it is said, "to be spoken to with difficulty and trouble," and so on. The state of being difficult to admonish... "Araṇīyehi" means by those who cause a state of being difficult to speak to. The word "anīya" should be understood in the sense of an agent. Therefore it is said, "those states that make a person difficult to speak to," and so on. "Pāpicchā" means one whose wishes are evil. Its state is "pāpicchatā." "Pāpicchatā" should be known as the assumption of non-existent qualities and immoderation in receiving. "Attukkaṃsakaparavambhakā" means those who exalt themselves and disparage others. Those who exalt themselves, lift themselves up, place themselves in a high position, and disparage others, blame them, place them in a low position— this is a designation for them. Their state is "attukkaṃsakaparavambhakatā." "Kodhano" is one whose nature is to be angry. Its state is "kodhanatā." This is a designation for anger characterized by being angry. "Anger in the past, resentment in the later time" is said as "upanāhitā due to anger." There, "upanāhī" is one whose nature is to harbor resentment, or who has resentment. Its state is "upanāhitā." This is a designation for anger characterized by repeatedly enveloping the mind. For once anger has arisen, it is just anger; beyond that is resentment. "Abhisaṅga" means a powerful resentment difficult to release. "Abhisaṅgī" is one who has this. Its state is "abhisaṅgitā." This is a designation for a powerful resentment difficult to release. "Codakaṃ paṭippharaṇatā" means standing in opposition, as an adversary, to the accuser. "Codakaṃ apasādanatā" means rebuking the accuser thus: "What is there in what you, a foolish, unskillful person, say? Do you even think you have something to say?" "Codakassa paccāropanatā" means retorting upon the accuser thus: "You too have fallen into such-and-such an offense; first, rectify that!" "Aññena aññaṃ paṭicaraṇatā" means acting by way of concealing one reason or statement with another reason or statement. Or, the word "cara" itself, due to verbs having multiple meanings, has the sense of "concealing," so it means "concealment." For a person endowed with that, whatever reason or statement for revealing a fault is spoken by the accuser... that, that, then by another means, by showing the charge's groundlessness, or by words revealing its meaning, he covers it up. When told, "You've committed an offense," he says, "Who committed? What committed? In what committed? Whom do you speak of? What do you speak of?" Or when asked, "Have you seen anything like this?" he brings his ear close, saying, "I don't hear." Even by causing distraction, he covers up with something else. When asked, "You've committed such an offense," he says, "I went to Pāṭaliputta." Again, when told, "We don't ask about Pāṭaliputta, we ask about the offense," then he says, "I went to Rājagaha." When told, "Go to Rājagaha or a brahmin's house, you've committed an offense," he says, "There I got pork," and so on. Even distracting the talk outwards, is essentially covering up with something else, so it is not taken separately. By 'Apadāna' means by one's own conduct. For by this, faults are revealed, seen, cut off, or severed; thus it is 'apadāna'. It is the proper or improper application of conduct by beings. By 'Not bringing to completion' means: When asked, "Friend, where do you dwell? Relying on whom do you dwell?" Or when asked about one's conduct, "What you say, 'I saw him committing an offense,' what were you doing at that time? What was he doing? Where were you? Where was he?" — not speaking after bringing it to completion. By 'Makkhipaḷāsita' means: Here, 'makkha' is disparaging others' good qualities. He who has this is 'makkhi'. Such a person, whether householder or homeless, destroys the good deeds of others. For even a householder, being poor, is placed in a high position by someone compassionate. Later, saying, "What have you done for me?" he destroys that person's good deed. Even a homeless one, from the time of being a novice, is supported by an ācariya or upajjhāya with the four requisites, and taught skills in Dhamma discourse, methods, and treatises through instruction and questioning, etc. Later, at a certain time... By whom kings, great ministers, and so on, are honored and respected, but who behaves disrespectfully towards teachers and preceptors, and being told, "This one was helped and brought up by us when he was young, but now he has become ungrateful," he says, "What have you done for me?" and destroys their good deeds. "Even for a very learned person, the destiny of such a learned person is uncertain. What is the difference between you and me?" —arising in this manner, 'paḷāsa' is characterized by seizing the yoke. It has the taste of making one's own qualities equal to the qualities of others. Thus, it is called 'paḷāsa' because it makes one's own qualities equal to others' qualities, as if biting into others' qualities. One who has this is 'paḷāsī'. 'Makkhī' and 'paḷāsī' are 'makkhipaḷāsino'; their state is 'makkhipaḷāsitā'. In essence, it is ingratitude and rivalry. One who envies others' prosperity, does not tolerate it, is 'issukī' (envious). One who is stingy, conceals one's own prosperity, does not tolerate it being common to others, or one who has 'macchera' (stinginess), is 'maccharī' (stingy). One who is deceitful, does not speak rightly, is 'saṭho' (deceitful). A 'kerāṭika' person is endowed with 'sāṭheyya' (deceit), characterized by proclaiming non-existent qualities of oneself. A 'kerāṭika' is like an 'ānanda-maccha'. The 'ānanda-maccha', it is said, shows its tail to fish, and its head to snakes, to make them know, "I am like you." In the same way, a 'kerāṭika' person, whoever they approach, whether a Suttanta expert or an Abhidhamma expert, says to them, "I am your disciple, you are my benefactors, I will not leave you," thinking, "Thus they will think, 'This one is respectful and deferential towards us.'" Indeed, for a person endowed with deceit, who acts and behaves according to their mind, with the assumption of non-existent qualities, it is difficult to know "such is their mind, such is their action," so it is not possible to know their belly or their back. Because he is – On the left, he is a pig, on the right, a goat-deer; by voice, he is a jackal, by horns, an old ox. (ibha. aṭṭha. 894; mahāni. aṭṭha. 166) – He is like the boar mentioned thus by the yakṣa. Māyā is the characteristic of concealing evil deeds, he who has it is a māyāvī (deceitful). Stiff, due to being endowed with a pillar-like nature. A pillar causes one to act without yielding, with veins held firm, like a wind-filled bellows. A person endowed with this, like an anaconda that has swallowed a plough, or like a wind-filled bellows, becomes stiff, and does not wish to bow down even when seeing those worthy of respect, but acts only on the periphery. Atimāna (excessive pride) is characterized by being puffed up, he who has it is an atimānī (excessively proud). He grasps his own view, transcending its nature, he grasps it from outside, thus he is one who grasps his own view (sandiṭṭhiparāmāsī). He takes a firm hold, thus he is one who takes a firm hold (ādhānaggāhī). “Ādhāna” means firm, the meaning is one who holds firmly. One who abandons his view only after seeing a valid reason is a paṭinissaggī (one who lets go). One who cannot be made to abandon his view even by showing many reasons, with difficulty, trouble, and hardship, is a duppaṭinissaggī (one who is hard to let go). This is an appellation for one who firmly grasps his own view, saying “this alone is true,” and does not abandon it even when reasons are shown by Buddhas and others. Such a person, whatever Dhamma or non-Dhamma he hears, he gathers all of it within his own shell, like a tortoise gathering its limbs, thinking, “Thus it was taught by our teachers, thus we have heard.” Just as a tortoise, when its feet or other limbs are touched by someone, gathers all its limbs within its own shell, and does not put them out, similarly, this person, when told, “Your grasp is not good, abandon it,” does not release it, but keeps it within his own heart and wanders about. Just as crocodiles do not release what they have grasped, similarly, he takes a crocodile-like grasp, and does not release it. Taking the six qualities, such as makkhapaḷāsa (hypocrisy and envy), shown by the pairs like makkhipaḷāsita, separately, they are called “nineteen qualities.” (Anumānasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.181 but even defilement, envy, and so on, making them one in pairs, are called "sixteen qualities." Bringing forth in various ways is respectful. One who is accustomed to taking it respectfully is a respectful taker. One who does not take it respectfully is an disrespectful taker. He who, when being spoken to, says, "Why do you speak to me? I know what is allowable and unallowable, blameworthy and blameless, beneficial and unbeneficial for myself," this one does not take the instruction respectfully, but takes it disrespectfully. Therefore he is called "an disrespectful taker." Thus it is said, "as instructed," and so on. He recites in the recitation of the Pātimokkha. Then, how are all the training rules included in the Pātimokkha recitation? He says, "Because they are thus included by 'If anyone has an offense, he should declare it.'" Indeed, by "If anyone has an offense," all offenses are included in the preliminary recitation. "Because it should be learned from the five fellow Dhamma-practitioners" is said in the sense of being obtained. Also, "by a fellow Dhamma-practitioner as a co-cause" – this meaning should be understood. "For speaking" is a dative case in the sense of purpose, he says, meaning "therefore, by my speaking.