English
"aññatitthiyapubba" means one who was formerly an other sectarian. Here (A.N.A. 2.3.62), the "tittha" (ford/sect) should be known, the "titthakara" (ford-maker/sect-founder) should be known, the "titthiyā" (sectarians) should be known, the "titthiyasāvakā" (disciples of sectarians) should be known. There, "tittha" means the sixty-two views. For here, beings cross over, float up, emerge and sink, therefore they are called "tittha". The originator of those views is called a "titthakara", such as Pūraṇa Kassapa and others. Those who, having adopted his doctrine, went forth are called "titthiyā". For they are "titthiyā" because they are born in the "tittha", or because they have the "tittha" in the sense of the aforementioned wrong views, they are "titthikā", and "titthikā" are indeed "titthiyā". Their supporters are to be known as "titthiyasāvakā". "Being spoken to by a co-religionist" means being spoken to by a co-religionist, the instrumental case is used in the sense of means. Because it is to be learned by five co-religionists, or because it belongs to them, it is called "sahadhammika", meaning being spoken to by a training rule laid down by the Buddha. "Pasūra" is his name. "Paribbājaka" means one who has abandoned the bonds of household life and gone forth. Here, "titthāyatana" means the "tittha" itself, which is the sixty-two views, is the "āyatana" (abode/sphere); or, because they have the "tittha", they are "titthino", "titthiyā", and their "āyatana" is also "titthāyatana". And "āyatana" here, as in "Kamboja is the āyatana for horses, the Southern Path is the āyatana for cattle," means a place of origin. "In a delightful abode, birds frequent it; shade sh" They go for gain, they go for fruit, those who enjoy the fruit. Here, it is a place of convergence. "These five, monks, are the spheres of liberation" (A.N. 5.26) - the reason for this is fully obtained here. For all those holding wrong views, when they arise, they arise in these sixty-two views; and when they converge, they converge and meet in these same views. And these sixty-two views are the reason for their state of holding wrong views. Therefore, the "sphere" (āyatana) is a "sphere of sectarians" (titthāyatana) in the sense of a sect (tittha) arising, as stated. And in the same sense, it is a "sphere of sectarians" (titthāyatana) as the sphere of sectarians. In "I will dwell relying on the venerable one," the word "venerable one" (āyasmato) is in the genitive case used in the sense of "for the sake of" (upayoga), meaning "I will dwell relying on the venerable one." "Learned...etc...of the described characteristics" refers to a learned person who attends to the assembly. What needs to be said about "with five factors" and so on will become clear later. The explanation of the chapter on the duties of a teacher is finished. The explanation of the chapter on salutation and asking for forgiveness 80. "The characteristic mentioned previously" is the connection. In some books, the reading is "the offense of the pupil relying on the teacher should be understood by that same characteristic." However, the reading here should be understood as "the offense of the pupil relying on the teacher should not be understood by that same characteristic." And the meaning here should be understood as "the offense of the pupil relying on the teacher should not be understood by the characteristic mentioned for the co-resident." Otherwise, the statement "for a pupil relying on the teacher, as long as he dwells relying on the teacher, all the duties of the teacher must be performed" would be contradictory. For this statement indicates that the offense is for a pupil relying on the teacher who has not been released from reliance, if he does not perform the duties. Therefore, it should be understood that for a co-resident who does not perform the duties as stated, there is an offense whether he is released from reliance or not; but for a pupil relying on the teacher, there is an offense only if he has not been released from reliance. For this reason, in the Visuddhimagga (Visuddhi. 1.41), in the chapter on the impediment of relatives— "Relatives In the monastery, teachers, preceptors, co-residents, pupils, those with the same preceptor, those with the same teacher. At home, mother, father, sister, brother, and so forth. When these are ill, they are an impediment for him. Therefore, that impediment must be removed by attending to them and making them well. There, if the preceptor is ill and does not recover quickly, he must be attended to for life. Similarly, the ordination teacher, the higher ordination teacher, the co-resident, the one ordained or given higher ordination, the pupil, and those with the same preceptor. But the teacher of dependence, the teacher of instruction, the pupil of dependence, the pupil of instruction, and those with the same teacher must be attended to as long as their dependence or instruction is not terminated. This is stated in the division. And this division would not be appropriate if the reading were: "An offense should be known for the pupil of dependence by the same characteristic." For this reading indicates that an offense is incurred by the pupil of dependence, just like the co-resident, even if he is free from dependence or not free from dependence, if he does not perform the duties as stated. Therefore, the reading here should be understood in the way stated. But by the pupils of ordination, higher ordination, and Dhamma… …the duties must be performed for the ordination teacher, the higher ordination teacher, and the Dhamma teacher. These must perform the duties as stated. There, the one who gave the training rules is the ordination teacher. The one who recited the kammavācā for higher ordination is the higher ordination teacher. The one who gives instruction or asks questions is to be known as the Dhamma teacher. The rest here is clear. The explanation of the refusal to apologize and the refusal to ask for forgiveness is finished. The explanation of the cessation of dependence 83. In the explanation of the cessation of dependence, "gone to a certain direction" means having gone to some direction to reside, intending to return or not intending to return. "The monk's good nature" means his amiable disposition. "Having looked" means having examined carefully. "If he is confused… …he should go there." Here, if he is unable to go on that very day due to some business, but is eager to go saying, "I will go in a few days," They say 'he protects'. 'Do not come back here' means 'do not enter here'. 'He should dwell there' means 'he should take dependence there and dwell'. In "it is proper to dwell in that very monastery... (etc.)...", because it has been relinquished by the preceptor, there is no loss of the preceptor's agreement. Therefore, even if the preceptor has given agreement, the dependence taken from the teacher does not cease. In "when dependence on the teacher ceases, or if the teacher has departed," the determination stated regarding the preceptor's departure, such as "departed means gone to a direction," can be understood here in the same way as stated there. Without saying that, another method has been initiated, such as "if some teacher departs after asking permission." And this method should also be understood regarding the preceptor's departure. For in such places, a characteristic stated in one place should be seen in another place as well. In "if he returns after passing two clod-throws, it ceases," by this much he is called "gone to a direction," and the dependence ceases even for a pupil who has not relinquished his duties. "If the teacher and preceptor dwell in another monastery after passing two clod-throws" means that outside the boundary of the precinct, they dwell in another dwelling place after passing two clod-throws from the dwelling place of the pupils and co-residents. Within the boundary of the precinct, however, even if one dwells after passing two clod-throws, the dependence does not cease. All that, such as "even if the teacher, wishing to release, releases by relinquishing dependence," should also be understood regarding the preceptor's command. The rest here is clear. The explanation of the discourse on the cessation of dependence is finished. Explanation of the discourse on the five things to be ordained. 84. In "Bhikkhus, one endowed with five qualities..." (etc.), "a novice should not be made to attend" means a novice should not be taken as a preceptor. This meaning is stated in the Aṅguttaranikāya Commentary (A.N.A. 3.5.251-253). "First, one should establish oneself in what is proper; then one should instruct others." that a wise person should not be defiled.” (Dhp. 158) – In accordance with this, first, to apply it to self-attainment, it is said, “not with the undefiled moral aggregate,” and so on, not in the sense of an offense factor. There, “with the undefiled moral aggregate” means the moral aggregate of an undefiled one, it is called the undefiled moral aggregate. For it is of an undefiled one, thus undefiled, the moral aggregate. So in all cases. And having done so, the undefiled nature of the knowledge of review, which is called knowledge and vision of liberation, is established. And by “undefiled morality” not only the path and fruit are intended, but whatever morality exists in the continuum of an undefiled one, since a morality mixed with worldly and supramundane is intended here. The same method applies to the aggregates of concentration and so on, up to the aggregate of liberation. Therefore, just as the aggregates of morality, concentration, and wisdom are intended as mixed, so too is the aggregate of liberation; thus, liberation by suppression and so on should be understood, not only liberation by tranquillization. But the knowledge and vision of liberation is merely worldly. Therefore, in the Saṃyutta Nikāya commentary (Saṃ. Ni. Aṭṭha. 1.1.135) it is said: