English
one who receives what is given into a bowl held in hand, and it becomes heaped up, is not called one who receives heaped-up almsfood (in the forbidden sense), nor can it be understood by that that he has received almsfood to the brim. And if "heaped up" is taken as an abstract noun, this meaning becomes even clearer. The commentary on the Khambhakatavagga is finished. 4. Commentary on the Sakkaccavagga 608. In the fourth chapter, regarding "sapadānaṃ," here "dānaṃ" means "breaking off," "apadānaṃ" is "apart from breaking off," meaning "without interruption." "Sapadānaṃ" means "with apadānaṃ," free from breaking off, meaning "in due order." Therefore it is said: "without making a limit here and there, in due order." 611. At the time when kings cause a drum to be beaten proclaiming "No living being should be killed," this is called the "time of no killing." Here, in the case of no offense, a sick person is not included, therefore, even for a sick person, there is an offense. In the training rule concerning asking for curry and rice, regarding "unintentionally" and "unmindfully," "unintentionally" is said of one who, having put it in his mouth, then regretting it, throws it away, or when it enters without desire. "Unmindfully" is said of one who, taking what is placed in this place, whether asked for or not asked for, eats it hastily. And it is said in all three knot-places. 614-615. Perception of fault is "fault-perception"; one who has that is "fault-perceiving." By the saying "A peacock's egg is too large," a mouthful the size of a peacock's egg is not permissible. Some, however, say, "What is larger than a peacock's egg is not permissible." That should not be taken, for "not too large" prohibits only what is too large, and no offense is seen in what is small. However, it should be understood that by "A peacock's egg is too large, a hen's egg is too small, the measure between them," even what is small is prohibited in a suitable manner, and no precise limit is shown. The commentary on the Sakkacca Chapter is finished. 5. Commentary on the Kabaḷa Chapter 618. In the fifth chapter, regarding "the whole hand," the word "hand" here should be understood as referring to its parts, the fingers, as in "hand-seal" and so on. Since a term used for the whole can also apply to a part, it is not permissible to put even one finger into the mouth. The commentary on the Kabaḷa Chapter is finished. 6. Commentary on the Surusuru Chapter 627. In the sixth chapter, "made cool" means "afflicted by cold," or "oppressed by cold," it is said. "Silaka-Buddha" is a jesting expression. For people call someone "Buddha" when they see a Silaka. 634. "A bamboo-strip umbrella" means an umbrella made of bamboo strips. "Made with a stick grown there" means that, like cowherds and others, they cut a palm leaf together with its stalk and make that very stalk into the umbrella handle. This is said with reference to that. Regarding "or standing on an umbrella-stand," here "umbrella-stand" means an umbrella-support. The umbrella standing on such an umbrella-stand, where they place the umbrella without letting it fall, should be understood as "an umbrella." Some also read "an umbrella standing on an umbrella-stand"; the meaning is the same there too. 637. "Cāpa" means a bow-like contrivance, curved in the middle, like a glass rod. "Kodaṇḍa" means a bow-like contrivance with a round stick. "Paṭimukka" means inserted, attached. The commentary on the Surusuru Chapter is finished. 7. Commentary on the Pāduka Chapter 647. In the seventh chapter, Being concealed, it is said, he, it is said, went to the park at night, climbed a mango tree, and wandered, looking at mangoes from branch to branch. As he was doing so, the night dawned. He thought, "If I descend and go now, they will see me and seize me as a thief. I will go at night." Then he climbed a branch and remained hidden. Referring to that, it was said. Descending from the tree, he took hold of a hanging branch and stood between the two of them. Referring to that, it was said, "He fell from the tree between the two of them." "They do not know the meaning of the Pāli" means they do not know the meaning of their own grasping. But in the Jātaka Pāli (Jā. 1.4.33) this verse is found: "All this is done last, both do not see the Dhamma; Both are fallen from nature, he who teaches the mantra, and he who learns the mantra." Thus it came. Its meaning is this (Jā. Aṭṭha. 3.4.33): "All this is done last" means that what was done by us three people, all this act is base, without restraint, unrighteous. Thus, having censured his own thievish nature and their disrespect for the mantras, he again censured only the other two, saying, "Both do not see the Dhamma," and so on. There, "both" means these two people do not see the ancient Dhamma worthy of respect, and therefore they are fallen from the nature of Dhamma. For Dhamma, by way of its first arising, is called nature. And this was also said: "Dhamma indeed appeared first, Afterwards, unrighteousness arose in the world." (Jā. 1.11.28) "He who" means he who, sitting low, teaches the mantras, and he who, sitting high, learns them. Also this verse about "fine rice": "I eat fine rice, pure, with meat sauce; Therefore I do not practice this, the Dhamma practiced by sages." (Jā. 1.4.34) Thus it came in the Jātaka. There, "pure" means white, clean. "With meat sauce" means I eat, sprinkled with various kinds of meat preparations, that is the meaning. The rest is clear. Just so. "Let there be shame" means "let there be shame." "Let there be blame" is the meaning. "We blame him" is what is said. "Gained gain" refers to gain of wealth and gain of fame. "As a cause of downfall" means "due to being a cause of downfall." "It is called a livelihood" means that both kinds of gain, as stated, are called a livelihood because they lead to downfall in the next world, being a cause of downfall, and because they are obtained in this world through unrighteous conduct. "Such a livelihood" refers to such a livelihood consisting of gain of wealth and gain of fame. "By unrighteous conduct" - the word "vā" here means "combining." "Tvaṃ" is a personal pronoun in the sense of "use," or that is the reading. "Asmā" is a term for a stone. The commentary on the Chapter on Footwear is finished. The rest is indeed clear. The Sekhiya Section is finished. What is to be said regarding the settlement of disputes, that we will show in the place where it appears in the commentary. Thus, in the Sāratthadīpanī, a sub-commentary on the Vinaya Commentary Samantapāsādikā, The commentary on the Bhikkhu Vibhaṅga is finished. The Great Vibhaṅga is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Commentary on the Bhikkhunī Vibhaṅga 1. The Pārājika Section (Commentary on the Bhikkhunī Vibhaṅga) 1. Commentary on the First Pārājika Training Rule 656. "Yo" in "Bhikkhunīvibhaṅge yo" refers to the Bhikkhunī Vibhaṅga. "Migāranattā" is said with the omission of the middle word, as it is said, "she is indeed the granddaughter of Migāramātā." "Migāramātā" is an appellation for Visākhā. "Navakammādhiṭṭhāyikā" means one who supervises new work. The discernible aspect of the words is not too profound; only memorizing what is heard is to be done there. Thus, the activity of mindfulness is greater, and wisdom is secondary there. Therefore, it is said, "wisdom preceded by mindfulness." "Satipubbaṅgamā" means that mindfulness is its forerunner. And here, "forerunner" means "primary," as in "mind-preceded" and so on. But in grasping the meaning, the activity of wisdom is greater because the meaning to be discerned is very profound. Therefore, it is said, "wisdom... with mindfulness as the forerunner." Free from laziness means free from idleness. Unlike other lazy ones who remain seated where they are seated, and remain standing where they are standing, she, not being so, accomplishes all tasks with an energetic mind. All bhikkhunīs are of two kinds: those who received ordination from the Teacher, and those who received ordination from the Saṅgha. Indeed, Mahāpajāpatī Gotamī, who received ordination by accepting the Garudhammas, is called 'Teacher-ordained' because she received ordination directly from the Teacher. All the rest received ordination from the Saṅgha. They too are of two kinds: those ordained by one (Saṅgha), and those ordained by both (Saṅghas). Among them, the five hundred Sākiyan women who went forth with Mahāpajāpatī Gotamī, they are 'ordained by one' because they received ordination only from the Bhikkhu Saṅgha. The others are 'ordained by both' because they were ordained in both Saṅghas. However, there are no bhikkhunīs ordained with 'Come, Bhikkhunī' status, because such an ordination does not exist for them. If so, why is 'Come, Bhikkhunī' mentioned here? Because it falls into the stream of discourse. This 'falling into the stream' sometimes occurs by not taking what is available, as in the Abhidhamma, in the section on the mind-element (Dhs. 160-161), even though a jhāna-factor is available, it is not extracted for the five-sense-consciousness stream, because it is impossible in some discourses; or as in the section on bases (Dhs. 984ff.), the heart-base. And sometimes it occurs by taking what is not available, as in the explanation of the 'fixed-eon' person. As it is said – "‘And what kind of person is a fixed-eon person? It is this person who is practicing for the realization of the fruit of stream-entry, and it is the time for the eon to burn up, but the eon will not burn up until this person realizes the fruit of stream-entry’ (Pu. Pa. 17)." Similarly, here too, it should be understood as taking what is not available. This is a hypothetical statement: ‘If the Blessed One were to say “Come, Bhikkhunī” to any woman suitable for bhikkhunī status, then she would become a bhikkhunī.’ But why did the Blessed One