English
“By the first four terms, worldly and supramundane morality, concentration, wisdom, and liberation are spoken of; the knowledge and vision of liberation is the knowledge of review, and that is merely worldly.” In the three cases of “faithless” and so on: “Faithless” means one who has no faith in these. “Faithful” means one who has faith in the wholesome side, or one who has faith. “Shameless” means one who has no shame; this is a designation for one who is not disgusted by the attainment of unwholesome states. “Conscientious” means one who has shame. “Reckless” means one who does not dread; it means one who does not fear the attainment of unwholesome states. The opposite of that is “conscientious.” “Lazy” means one who sinks into what is blameworthy; this is a designation for one of weak energy. “Ardent” means one whose energy is aroused; this is a designation for one engaged in right effort. “Forgetful” means one whose mindfulness is lost; it means one whose mindfulness is destroyed. “Mindful” means one whose mindfulness is established, one whose mind is constantly directed towards the object. This is a designation for the practice of mindfulness. One deficient in higher morality, and deficient in proper conduct, having fallen, does not rise. "Antaggāhikā" means grasping or causing to grasp the extreme, eternalism or annihilationism; it is wrong view. The former two phrases are: "is not capable of attending to or causing to attend to a sick pupil or fellow-monk, or of pacifying or causing to pacify one who is discontented." These are the two phrases. Excellent, supreme conduct is "abhisamācāra". Training to be trained in as excellent conduct is "ābhisamācārikā sikkhā", or training laid down concerning excellent conduct is "ābhisamācārikā". Fundamental to the holy life of the path is "ādibrahmacariyakā"; this is a designation for the training included in both Vibhaṅgas. Therefore, it is said in the Visuddhimagga (Visuddhi. 1.11): "That which is included in both Vibhaṅgas is fundamental to the holy life, that which is included in the Khandhaka practices is excellent conduct." Therefore, here, by "sekkhapaṇṇatti" (trainee's rules), all rules included in both Vibhaṅgas are to be understood as those to be trained in. Therefore, it is also said in the Gaṇṭhipada: "By 'sekkhapaṇṇatti' is meant the rules of training, beginning with the pārājikas, that are to be trained in." The rest here is clear in meaning. The explanation of the five things to be ordained is finished. Explanation of the story of the former non-Buddhist ascetics 86. In the story of the non-Buddhist ascetics, it says that the naked wanderer is of two kinds: the Ājīvaka and the Acelaka, as in "of a naked wanderer, or an Ājīvaka," etc. There, an Ājīvaka wears only one cloth, tucking it into the armpit, naked below. An Acelaka is completely naked. 87. "Āmisakiñcikkhasampadāna" means the giving of even a small amount of a gift. "Rūpūpajīvikā" means those who live by relying solely on their own beauty. "Vesiyāgocaro" means a place to be approached by way of friendly acquaintance, which is a courtesan's haunt. This method applies everywhere. "Yobbanappattā" (attained youth) or "yobbanātītā" (past youth) means, in both cases, an old woman. She speaks like an unpierced maiden. Nuns, indeed, are abundant in holy life, and so are monks. Because they are objects of different natures to each other, if they approach each other in familiarity, in a few days there would be an interruption to the holy life, so it is said: "With them, trust quickly arises, then morality is broken." The rest here is clear. The explanation of the story of the former non-Buddhist is finished. The explanation of the story of the five ailments. 88. In the story of the five ailments, regarding "the size of a fingernail," here it is said in all three commentaries that "the fingernail of the little finger is intended." "If it is even the size of a fingernail and is in a growing state, he should not be ordained." By this, a general characteristic is shown. Therefore, it is established that if, on any part of the body, something the size of a fingernail is in a growing state, it is not permissible. And if this is so, it would follow that if something the size of a fingernail is in a non-growing state, it is permissible everywhere. But that is not generally intended. So, specifying it to particular places, he says, "But if..." and so on. For if something the size of a fingernail in a non-growing state were permissible without distinction, he would not make the restriction of place: "in a place normally covered by inner and outer robes." Therefore, it is established that outside of a place normally covered by inner and outer robes, even something the size of a fingernail in a non-growing state is not permissible. However, something smaller than the size of a fingernail, whether it is in a non-growing state or a growing state, is permissible. Because something smaller than the size of a fingernail, whether in a growing or non-growing state, is only prohibited on the face and so on. Regarding boils too, the decision should be understood in the same way. However, there, it is not separately shown that even a boil smaller than the size of a jujube seed on the face and so on is not permissible. For only this much is stated: "Even if it is in a non-growing state in an uncovered place like the face, it is not permissible." It is said, and it is understood that even a boil smaller than a jujube seed on the face and so on, in the manner stated for leprosy, is not permissible. Therefore, the word "pi" (even) here, in "even if it remains in the non-growing state," has the meaning of including what is unsaid. By this, the meaning that even what is smaller than a jujube seed is not permissible is shown. This is our acceptance. "Born with natural color" is said with reference to the absence of a discolored appearance caused by disease. "The size of a jujube seed" means the size of a jujube seed. "Having made good skin" means having made the skin appear. "Having made existing skin" is also a reading; the meaning is having made the skin present. "The color of a lotus or white water-lily leaf" means the color of a lotus leaf, referring to red lotuses and white lotuses. "Wasting disease" means consumption. The explanation of the story of the five afflictions is finished. The explanation of the story of royal servants and so on. 90-96. In the stories of royal servants and so on, "they said" means people said. Therefore... (etc.)... "thus he said" means because he himself was the Master of the Dhamma, therefore, having ordained Angulimāla, a thief who should not have been ordained by monks, he, establishing a training rule for the monks so that it would not be done in the future, said: "Monks, a flag-bound thief should not be ordained. Whoever ordains one, there is an offense of wrong-doing." "They cease" means they stop, they turn back. "Having broken" means having broken the fetter-bond. "Having cut" means having cut the chain-bond. "Having released" means having released the rope-bond. "Having opened" means having opened village gates and so on in village bonds and so on. "Or escapes when not seen" means escapes when the men in the guard-post do not see him. "Little by little" means gradually, bit by bit. 97. During consecrations and so on, they clean prisons and so on. Referring to that, it is said: "or by a universally common method." If they themselves register the document, it is not permissible. Those free women, saying "We too are slave women," themselves write a slave document; it is not permissible. "They are like those who have had buttermilk poured on their heads" means just as when making a non-slave, having washed the head with buttermilk, one makes him a non-slave... thus, because it was given by the word of the monastery attendant, it means that he is not a slave. They say that sprinkling with water is a custom in Sri Lanka. It is said, "He should not be ordained," even if given with a proper word, because he is a monastery attendant slave of the Saṅgha. A masterless slave is one whose masters, with their children and wives, are dead, and there is no one to take possession of him. He also should not be ordained. But it is proper to make him free by oneself. Or, by the masters in that country, it is proper to have it done. It is said in the three knot-places that "It is proper to ordain the son of a temple-slave woman." They say that there is no offense for a slave who, having ordained, sees his masters and runs away. The rest is clear everywhere. The explanation of the story of the royal servants and others is finished. Explanation of the story of releasing from dependence 103. In the duties of one released from dependence, in the fives and sixes, "both indeed...etc....minor characteristics," here it is said in all three knot-places: "All this classification is known when the Mātika-Aṭṭhakathā is known." And in "knows the offense" and so on, it is said there: "Even if it is not in the text, if one knows 'having done this, one incurs this offense,' it is proper." And indeed, it should be taken that this is made proficient in the text beforehand, and some say that this is also the method for teachers and preceptors. The rest here is clear. The explanation of the story of releasing from dependence is finished. Explanation of the story of Rahula 105. In the story of Rahula, "they dwelt there," meaning all of them, from the time they attained arahantship, being noble and impartial, they dwelt there without informing the Ten-Powered One (Buddha) of the message sent by the king. "One day, the minister named Kāludāyi was born" - this one, it is said (A.N. Aṭṭha. 1.1.225), was born in a noble family in the city of Haṃsavatī during the time of Padumuttara Buddha. Hearing the Master's teaching, and seeing the Master place a certain monk