English
At that place, this discussion arose among the Elders: "Is the study the root of the Dispensation, or is it practice?" The Paṃsukūlika Elders said, "Practice is the root." The Dhamma-speakers said, "Study." Then the Elders said to them, "It cannot be known by the mere words of you two people. Bring forth a Sutta spoken by the Conqueror." Bringing forth a Sutta is not a burden: "And if, Subhadda, these monks would live rightly, the world would not be empty of Arahants." (Dī. Ni. 2.214) "The Teacher's Dispensation, great king, has practice as its root. The Teacher's Dispensation, great king, has practice as its essence. When practice stands, it stands." (Mi. Pa. 4.1.7) They brought forth the Sutta. Hearing this Sutta, the Dhamma-speakers, to establish their own view, brought forth this Sutta: "As long as the Suttantas stand, As long as the Vinaya shines; So long will they see the light, As when the sun has risen. "When the Suttantas are not, And the Vinaya is forgotten; There will be darkness in the world, As when the sun has set. "When the Suttantas are guarded and present, Practice is guarded. The wise one, standing in practice, Does not fall from security from bondage." When this Sutta was brought forth, the Paṃsukūlika Elders were silent. Only the words of the Dhamma-speaking Elders prevailed. Just as, among a hundred or a thousand cows, if there is no cow to maintain the lineage, that lineage, that tradition, is not established; even so, when there are hundreds or thousands of monks who have begun insight practice, if there is no study, there is no penetration of the Noble Path. And just as, for knowing a treasure jar, when letters are inscribed on a stone tablet, as long as the letters they maintain, then the treasure jar is not considered lost. Just so, while the Dispensation (Pariyatti) is maintained, the Teaching is not considered disappeared. "Dependent on that" means "subject to that." 439. "Sopana" means that Pātimokkha. The rest here is clear. The intention to blame, and the disparagement of a training rule in the presence of an ordained monk— these are the two factors here. The explanation of the Vilekhana training rule is finished. 3. Explanation of the Mohana training rule 443. The third is clear. The act of confusing, the intention to confuse, having heard in the manner stated, and confusing— these are the four factors here. The explanation of the Mohana training rule is finished. 4. Explanation of the Pahāra training rule 452. In the fourth, "with a mind inflamed" means with a mind inflamed by lust for bodily contact. If, however, one inflamed by sexual lust gives a blow, it is merely a dukkaṭa. The rest here is clear. Anger, no intention to free, and giving a blow to an ordained monk— these are the three factors here. The explanation of the Pahāra training rule is finished. 5. Explanation of the Talasattika training rule 457. In the fifth, "because it was given without the intention to strike, it is a dukkaṭa"— here, if struck with the intention to strike, it is a pācittiya by the previous training rule. If, with the intention to make one vomit, merely the act of causing to vomit is done, it is a pācittiya by this rule. But if a blow is given by mistake with this, therefore it is a dukkaṭa. Is this dukkaṭa due to the blow, or due to causing to vomit? There, some indeed say: "It is a dukkaṭa due to the blow itself, and a pācittiya due to causing to vomit, so a pācittiya with a dukkaṭa is appropriate. For first there is the causing to vomit, then the blow, and the former causing to vomit cannot be without an offense by relying on the latter blow." We, however, reason thus here: "Because the act of causing to vomit is not established by its own nature, there should not be a pācittiya due to it. But because the application was made with an impure mind, it is not possible for there to be no offense here, so a dukkaṭa is stated. And by 'because it was given without the intention to strike,' this blow..." The reason for the impossibility of a pācittiya due to striking, by the previous training rule, is stated, but not for the possibility of a dukkaṭa due to striking. For indeed, when a blow is given with the intention to strike, it is not proper for there to be a pācittiya or a dukkaṭa due to striking, by the previous training rule. They say, "Even for one who, seeing animals, etc., making filth, etc., gets angry and vomits, the intention is always to be free (of the food)." The rest here is clear. Anger, not the intention to be free (of food), and a fully ordained monk vomiting a hand-stick: these are the three factors here. The commentary on the training rule concerning the hand-stick is finished. 6. Commentary on the training rule concerning groundless accusation. 459. The sixth is also clear in meaning. Being fully ordained, the groundlessness of the Saṅghādisesa, not intending to disparage, and knowing it at that moment: these are the four factors here. The commentary on the training rule concerning groundless accusation is finished. 7. Commentary on the training rule concerning intentional discomfort. 464. The seventh is also clear in meaning. Being fully ordained, the desire for discomfort, and causing remorse: these are the three factors here. The commentary on the training rule concerning intentional discomfort is finished. 8. Commentary on the training rule concerning eavesdropping. 471. In the eighth, "near the sound" means "near the noise." For "suti" is that which is heard; it is a designation for sound. Near that is "upassuti"; it is said to be "near the noise." And in the commentaries, "suti" is said to be sound, meaning "that which is heard." Where one standing can hear the sound, standing there is called "standing near the sound," thus it says "where one stands," etc. But some say, "Suti is where one hears. It is the name of the place where one stands and hears. Near that is upassuti." But if taken this way, it would mean one stands in another place near the place where one stands and hears. And in the commentary, to show the meaning of the word "upassuti" itself, it is said, "where one can stand and hear their words," not of the word "suti." Therefore, the former method is more preferable here. Or alternatively, "upassuti" is where one approaches and hears. listening, a place. The meaning should be understood as: "at that place where it is possible to hear the sound of those who are speaking." "Mantentanti" is a locative case used as an instrumental, so it says "mantayamāne" (while consulting). 473. "Ekaparicchedāni" means "having one division" in the sense of "it might be an action, it might be an inaction." For these three training rules sometimes arise from action, sometimes from inaction; they do not arise from both action and inaction at the same time. The rest here is clear. Being fully ordained, the intention to admonish, and listening—these are the three factors here. The commentary on the training rule concerning listening in on conversations is finished. 9. Commentary on the training rule concerning obstructing a formal act 474. The ninth is also clear in meaning. The act being a valid formal act, the perception of it as a valid formal act, and complaining after having given one's consent—these are the three factors here. The commentary on the training rule concerning obstructing a formal act is finished. 10. Commentary on the training rule concerning going away without giving consent 479. The tenth is also clear in meaning. The discussion being about a legal matter, the act being a valid formal act, the perception of it as a valid formal act, being situated within the same boundary, being of the same communion, and abandoning the arm's reach with the intention to cause trouble—these are the six factors here. The commentary on the training rule concerning going away without giving consent is finished. 11. Commentary on the training rule concerning a weak monk 484. The eleventh is also clear in meaning. Being fully ordained, having received authorization in accordance with the Dhamma, giving robes that are not subject to a condition with the Saṅgha, and complaining afterwards with the intention to cause trouble—these are the four factors here. The commentary on the training rule concerning a weak monk is finished. 489. There is nothing to be said about the twelfth. The eighth chapter, Sahadhammikavagga, is finished. 9. The Chapter on Kings 1. Commentary on the training rule concerning the inner palace 497-499. In the commentary on the first training rule of the Rājavagga, everything is clear in meaning. However, in the Pāli, the meaning of this word is not clear. "Kataṃ vā karissanti vā" means "sexual misconduct has been committed or will be committed." The word "imesanti" (of these) should be understood by changing its case ending, both to be connected with the meaning: "done by these, these will do." Ratananti means any kind of jewel, like a gem. Ubhato means by both sides. When it is said, "well-born on both sides," it could be understood as well-born by any two parts. And since the word 'sujāta' (well-born) in phrases like "sujāto cārudassano" (well-born, charming to behold) is a term for excellence of lineage, to clarify that the well-born quality is specifically by birth, it is said, "from the mother and from the father." In the world, the designation of mother and father is also seen in the case of adopted sons, but here, it is desired only in the case of a legitimate son, to show this, it is said, "of pure womb." Gahaṇī is that which receives and holds the embryo, the mother's womb, the place called the uterus. Saṃsuddhagahaṇiko means one whose womb is pure, it means his mother's womb is pure. In "samavepākiniyā gahaṇiyā" (of a womb that digests well), however, 'gahaṇī' refers to the karma-born fire element which receives and does not reject the food eaten, but digests it.