English
"As if joining" is also a reading. "As if bringing together" means as if bringing similarity together, by placing blamelessness in what is entirely blameworthy. "Evil" means evil in the sense of being base and in the sense of leading to a bad destination. "As if binding the great ocean" means as if binding the great ocean by building a bridge. "Contradicting the Omniscient Knowledge" means contradicting it by taking as "blameless" what the Omniscient Knowledge has seen as "blameworthy." In the wheel of command called the first pārājika training rule, and in the wheel of command called the teaching beginning with "abandon unchastity." A bone skeleton is called a breastbone, or a backbone, or a skull bone. Indeed, because it is without flesh, it is called a "skeleton." Indeed, the word "skeleton" is established for a chain of bones without flesh, or for a single bone. By the meaning of not burning up: by the meaning of not burning up in the present and future through improper practice. By the meaning of great torment, due to its unstable nature. By the meaning of temporary manifestation, due to its momentary action. By the meaning of being temporary, due to being overcome by others. By the meaning of breaking all limbs and minor limbs, due to being a cause of breaking, etc. By the meaning of pounding, due to being like a pestle. By the meaning of piercing through, due to entering inside by creating a wound in a woundless place. By the meaning of being fearful and dreadful, due to being a cause of harm in this life and the next. In the Pāli, in phrases like "thāmasā parāmāsā," this meaning should be understood. "Thāmasā" means by the strength of view, by the meaning of that view having become strong. "Parāmāsa" means by the clinging to view, by the meaning of clinging called view. Indeed, view itself, by transgressing the nature of phenomena and grasping beyond, is clinging. "Abhinivissa" means having firmly adhered, by firmly adhering with a view-adherence preceded by craving-adherence, thinking "this here is the truth." "Voharati" means he speaks. "Yato ca kho te bhikkhū" means when those monks. "Thus have I declared, venerable sir, to the Blessed One" - this, even though he wishes to say "it is not so" in his desire to conceal his own doctrine, he assents by the power of the Blessed One. Indeed, no one is capable of speaking two kinds of speech in the presence of Buddhas. "To whom, pray, do you, foolish man, attribute this?" means: You, foolish man, do you know that the Dhamma was taught thus by me to which khattiya, or brahmin, or vessa, or sudda, or householder, or renunciant, or deva, or human? The rest here is clear. Dhamma-procedure, admonition, not-re... Expulsion, these are the three factors here. The explanation of the Ariṭṭha training rule is finished. 9. The explanation of the Ukkhittasambhogasikkhāpada. 424. In the ninth, 'by calculation of attempts' means by calculation of attempts to receive gifts. In dwelling together, by the completion of the act. In sleeping together, when one has lain down, by the other's attempt to lie down, the determination of the offense should be understood. And here, in the word division, because 'under one covering' is stated without distinction, even in different precincts, for one lying under one covering, there is an offense. Therefore, in the commentary to the mātikā, it is said: 'Or he may sleep together' means 'even in different precincts, he may lie under one covering.' By one not knowing the rule, even by an Arahant with a functional-indeterminate mind, because it is to be committed, 'with three minds' is said. But what is said by someone: "'With three minds' here, the meaning should be understood as 'or he may sleep together with a resultant-indeterminate mind,' otherwise, because the training rule is volitional, it is not appropriate to refer to a functional-indeterminate mind" – that should not be accepted. Indeed, the transgression of a volitional training rule is not impossible for an Arahant. Therefore, in volitional training rules like digging the earth and so on, 'with three minds' is indeed said. The rest here is indeed clear. Non-conformity, knowing, and engaging in association – these are the three factors here. The explanation of the Ukkhittasambhogasikkhāpada is finished. 10. The explanation of the Kaṇṭaka training rule. 428. In the tenth, 'pire' is a particle. Occurring in vocative, saying it has the same meaning as the word 'para,' it says: 'O others, not ours,' meaning 'those who are not internal to us.' Or 'pire' is a particle with the same meaning as 'parato.' Therefore, 'go, pire' means 'go away, do not stand here.' Thus, this meaning should be understood here. The rest here is just as stated in the two previous training rules. The explanation of the Kaṇṭaka training rule is finished. The seventh chapter, on living beings, is finished. 8. The chapter on fellow Dhamma-farers. 1. The explanation of the Sahadhammika training rule. 434. In the first training rule of the Sahadhammika chapter, "By word, by word, there is an offense"— for one who speaks thus, out of fear of disrespect, by way of a hint, there is an offense. The rest here is clear. The speech of an ordained person, by way of a regulation, and speaking thus due to not wishing to train— these are the two factors here. The commentary on the Sahadhammika training rule is finished. 2. Commentary on the Vilekhana training rule 438. In the second, "mastering the Vinaya is Vinaya-mastery," thus it is said, "for those mastering the Vinaya," and so on. "Well-guarded" means, just as a heap of jewels placed in a basket is not destroyed and does not come to ruin, so it is well-guarded. "Well-protected" is a synonym for that. Just as it cannot be plundered by the thieves of defilements, so it is well-protected by constant, well-established mindfulness. "Those prone to remorse" means those overcome by remorse arising from what is allowable and unallowable. "Sārajjana" is "sārado," the fear of bewilderment. "Visārado" means one from whom "sārado" has departed. "By the Dhamma" means by a reasoned statement. "He restrains well" means he restrains so well that they do not raise their heads again, but rather become bewildered and confused. "Alajjitā" is an indication by the dropping of the 'ya' sound; it means "alajjitāya." The same method applies to "aññāṇatā" and so on. "Mando momūho" means dull due to ignorance, bewildered by what is not its domain; the meaning is "greatly deluded." "Attapaccatthikā" means enemies of oneself. The Vajjiputtakas are those who illuminate the ten points. "Those who speak of offering to others, ignorance, doubt, misleading others, and so on"— here, those who, seeing the emission of semen by those who claim Arahantship, who perceive attainment where there is none, who are conceited, or who are deceivers claiming Arahantship, and the Māra-deities think, "They are offering impurity to the Arahant," just like the Pubbaseliyas and Aparaseliyas, these are the "parūpahāravādā" (those who speak of offering to others). But for those for whom there is ignorance in an Arahant due to the absence of the arising of knowledge regarding names, clans, etc., of men and women, and for whom there is doubt in an Arahant due to the absence of certainty in that very matter... ...doubt, and because others spread, reveal, and teach those things of his, therefore, there is for the Arahant a 'spreading by others'. These are the three doctrines, just as at present for the Pubbaseliyas. They are proponents of 'doubt about ignorance' and 'spreading by others'. Their refutation, however, should be understood in the manner stated in the Kathāvatthu treatise. "The four paths and the fruits" is stated by way of an excellent designation. "The four analytical knowledges, the three knowledges, the six supernormal powers" – this too is just the Dhamma of attainment. Or the particle 'ca' (and) should be understood as gathering what is unsaid. "Some elders" means the Dhamma-speakers. "They said" means the Paṃsukūlika elders said thus. When, then, did this discourse arise? Here is the progressive story: (A.N. Commentary 1.1.130) Indeed, in this island, during the great terror of Caṇḍālatissa, Sakka, the king of devas, having made a great raft, announced to the bhikkhus: "A great danger will arise. The deva will not rain properly. Bhikkhus, suffering from lack of requisites, will not be able to maintain the Pariyatti. It is proper for the noble ones to go to the other shore and protect their lives. Venerables, ascend this great raft and go. For those for whom there is not enough seating space, let them place their chests on a piece of wood and go. There will be no danger for anyone." Then, having reached the seashore, sixty bhikkhus made an agreement: "There is no need for us to go there. We will remain right here and protect the Tepiṭaka." Having returned from there, they went to the Southern Malaya region and lived, sustaining their lives with roots, tubers, and leaves. When their bodies were strong, they sat and recited. When they were weak, they cleared away sand, surrounded themselves with it, put their heads together in one place, and reviewed the Pariyatti. In this manner, for twelve years, they fully preserved the Tepiṭaka with its commentaries. When the danger had subsided, seven hundred bhikkhus, without destroying even a single letter or a single syllable of the Tepiṭaka with its commentaries in their respective places, having come to this very island, to Kallagāma... They entered the Maṇḍalārāma Monastery in the district. Hearing the news of the Elders' arrival, sixty monks who had remained on this island, saying "We shall see the Elders," went and, together with the Elders, reviewed the Tepiṭaka. They found not a single letter or a single syllable that was different.