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It protects the body by cutting off the suffering of one posture with another posture, thus maintaining it for a long time. It makes do by not settling in one posture, but by proceeding in all postures. It makes do by making the body subsist in various ways through various postures. It conducts itself by making it last for a long time. It dwells by cutting off one posture with another, thereby sustaining life. By one who rejects wrong livelihood – "Here, some person, by giving bamboo, or by giving leaves, or by giving flowers, fruits, bathing powder, or tooth-sticks, or by flattery, or by acting as a go-between, or by acting as a servant, or by acting as a messenger, or by any other wrong livelihood condemned by the Buddha, maintains his life. This is called misconduct." (Vibh. 513) By the opposite of wrong livelihood, which is called such misconduct. By conduct not involving giving bamboo, etc. – "Here, some person, not by giving bamboo, not by leaves, not by flowers, not by fruits, not by bathing powder, not by tooth-sticks, not by flattery, not by acting as a go-between, not by acting as a servant, not by acting as a messenger, not by any other wrong livelihood condemned by the Buddha, maintains his life. This is called right conduct." (Vibh. 513) By such conduct, not involving giving bamboo, etc., as stated. By abandoning the resort of prostitutes, etc. – "Here, some person resorts to prostitutes, or to widows, or to mature virgins, or to eunuchs, or to bhikkhunīs, or to taverns. He dwells in improper association with kings, royal ministers, sectarians, or their disciples. And those families that are faithless, displeased, not supportive, abusive, reviling, wishing harm, wishing ill, wishing discomfort, wishing no security for bhikkhus, bhikkhunīs, male lay followers, or female lay followers, such families he frequents, associates with, and attends upon. This is called improper resort." (Vibh. 514) Abandoning such resort of prostitutes, etc., as has been stated. for abandoning. Here, by the word "etc." in "families endowed with faith, etc.", the resort of support, etc., is included. Indeed, the resort is threefold: the resort of support, the resort of protection, the resort of attachment. Which is the resort of support? A good friend endowed with the qualities of the ten topics of discourse, relying on whom, one hears what was unheard, clarifies what was heard, overcomes doubt, straightens one's view, gladdens one's mind. Or, following whose training, one grows in faith, grows in virtue, learning, generosity, and wisdom, this is the resort of support. Which is the resort of protection? Here, a monk, having entered a village, walking on a street, with downcast eyes, seeing only a yoke's length, restrained, goes, not looking at an elephant, not at a horse, not at a chariot, not at a foot-soldier, not at a woman, not at a man, not looking upwards, not looking downwards, not looking around in the cardinal and intermediate directions, goes, this is the resort of protection. Which is the resort of attachment? The four foundations of mindfulness, where one binds the mind. For this was said by the Blessed One: "And what, monks, is the monk's resort, his own ancestral domain? That is, the four foundations of mindfulness." This is the resort of attachment. Thus, this threefold resort should be understood as included here by the word "etc." "In minor offenses" means in offenses such as those of the training rules incurred unintentionally, and unwholesome thoughts, etc. "Seeing danger" means the nature of seeing an offense, even one as small as an atom, as if it were Mount Sineru, 84,000 yojanas high, or the nature of seeing even the lightest offense, a mere harsh word, as if it were a pārājika offense. "Having properly undertaken" means having properly and respectfully undertaken it completely. "Heard" (sutaṃ) because it is to be heard by those desiring liberation from the suffering of the cycle of existence, it is the doctrine of study. "He who holds it" (sutadharo) means one who holds what is heard, one who is a receptacle for what is heard. For if what is taken from here escapes from here, it does not remain, like water in a leaky pot, and in the midst of an assembly, to speak one discourse or one Jātaka, or or cannot recite, this one is not called a holder of the teaching. But for whom the learned word of the Buddha is like the time it was learned, even after ten or twenty years without recitation, it does not perish, this one is called a holder of the teaching. Therefore it is said, "what is his," and so on. Even one word, even one letter, being undestroyed, is accumulated, thus accumulation. In which the teaching is accumulated, thus "sutasannicayo." Therefore it is said, "sutaṃ sannicitaṃ asminti sutasannicayo." For whom the teaching is accumulated in the heart-box, like a carving on a stone, or like lion's fat placed in a golden pot, it remains well, this one is called a holder of accumulated teaching. Therefore it is said, "by this... and so on... shows imperishability." "Dhātā" means proficient, brought to speech. For one, the learned word of the Buddha is not constant; when asked, "Recite such a Sutta or Jātaka," he says, "I will recite it, compare it with others, and understand the meaning by questioning." For another, it is proficient, due to the absence of interruption in the flow, like the current of the Ganges, and like the current of the life-continuum, there is an unartificial, pleasant flow; when asked, "Recite such a Sutta or Jātaka," he extracts and recites that very one. Referring to that, it is said, "dhātā." "Brought to speech" means recited by speech in terms of decades of Suttas, decades of sections, and decades of fifty-Suttas, meaning, having noted "ten Suttas have been recited, ten sections have been recited," and so on, it is recited by speech. For here, familiarity with a part of a Sutta or just a Sutta by word is not intended, but rather in terms of sections and so on. "Manasā anupekkhitā" means repeatedly observed by mind, meaning, contemplated and thought over in parts. "Āvajjantassa" means for one who is thinking in mind to recite the word of the Buddha by speech. "Suṭṭhu paṭividdhā" means thoroughly penetrated, having made it free from entanglement and thicket, thoroughly penetrated as it really is. "Dve mātikā" means the Bhikkhu-Mātikā and the Bhikkhunī-Mātikā. "Vācuggatā" is a synonym for the previous one. "Tissō anumodanā" means the three thanksgivings at a meal for the Sangha. Thanksgiving connected with the shoulder, thanksgiving with auspicious suttas, etc., at auspicious occasions like monastery dedications, thanksgiving with `Tirokuṭṭa`, etc., at inauspicious occasions like meals for the dead— these are the three thanksgivings. The determination of what is kamma and what is not kamma: the determination stated in the section on kamma at the end of the Parivāra. "By one who learns by way of insight, it should be learned by way of determining the four elements." This is stated in all three knot-places. Because of being unobstructed in the four directions, "he has the four directions" (thus) `catuddisa` (four-directional). `Cātuddisa` is indeed `catuddisa`. Or, he is worthy of the four directions, or he is good in the four directions, thus `cātuddisa`. In the entire Vinaya Piṭaka. To train, to teach. "The two Vibhaṅgas should be made fluent and memorized by heart." They say this is said with reference to learning by way of questioning. "For one, it is forgotten; for another, it is fluent." Therefore, it is said, "It should be made capable of being exchanged (recited) with three people." In the Abhidhamma, in the analysis of mind and matter. Or the three lower sections: below the Mahāvagga, these three sections are the Sagāthakavagga, Nidānavagga, and Khandhakavagga. "It is proper to learn the Dhammapada together with its stories." Because this is stated in the Mahāpaccari, even if a Jātaka reciter has learned the Jātaka with its commentary, the Dhammapada must also be learned together with its stories. "He has beautiful, lovely, well-rounded words and syllables" (speech), thus, `kalyāṇavāca` (one with beautiful speech). Therefore, it is said, "endowed with speech... (etc., referring to) soft and firm (pronunciations), etc." There, by "well-rounded words and syllables" (or speech): due to the perfection of articulation and the perfection of training, being complete in every respect, "it has well-rounded words, syllables, and letters" (thus `parimaṇḍalapadabyañjanā`). Or, the word itself, by expressing the meaning, is `padabyañjana` (word-expression). Having made that complete in letters, without losing the ten kinds of phonetic distinctions like soft and firm (pronunciations), etc., what is spoken is called "well-rounded." Indeed, by the completeness of letters, there is the well-roundedness of words and syllables. Therefore, it is said, "by speaking according to the proper manner of soft and firm (pronunciations), etc." well-rounded. Whose words and phrases are complete, thus it is "complete in words and phrases." Or, alternatively, that by which meaning is produced or known is a "word" (pada), such as a noun. That which expresses the intended meaning is a "phrase" (byañjana), a sentence. Because of their completeness, it is "complete in words and phrases." Moreover, if a bhikkhu, teaching Dhamma in an assembly, having laid aside a Sutta or a Jātaka, brings forth another Sutta that causes reproach, he tells its simile, explains its meaning, thus taking this and throwing it here, carrying it along one side, knowing the time, he rises. But the laid-aside Sutta remains merely laid aside. His discourse is called "incomplete" because of the incompleteness of the meaning. But if one, having laid aside a Sutta or a Jātaka, without going even a single step outside, bringing in other Suttas only by way of explaining the meaning