English
"He will take it at the foot of the stairs." The Teacher did not take it there either. The other thought: "He will take it in the royal courtyard." The Teacher did not take it there either. The prince, wishing to turn back, going reluctantly, unable to say, "Take the bowl," out of reverence for the Teacher, thought, "He will take it here, he will take it there," and kept going. And the words spoken by the Beauty of the Country were, as it were, stuck crosswise in his heart. Indeed, the anointing ceremony did not afflict Prince Nanda as much as the words spoken by the Beauty of the Country. Therefore, his mental anguish was strong. Then, while he was thinking, "He will turn back at this place, he will turn back at this place," the Teacher led him to the monastery and said, "Will you go forth, Nanda?" He, out of reverence for the Buddha, said, "I will not go forth." He did not say "no," but said, "Yes, I will go forth." The Teacher, saying, "Then let Nanda be ordained," ordained him. Therefore it is said, "The Blessed One ordained him even though he was unwilling." "The Teacher went to Kapilapura and on the third day ordained Nanda," is stated in the Dhammapada Commentary. But in the Anguttara Nikaya Commentary it is said – "The Great Being, having attained omniscience, having set rolling the excellent Wheel of Dhamma, doing good for the world, went from Rājagaha to Kapilavatthu, and at the very first sight established his father in the fruit of stream-entry. On the next day, having gone to his father's dwelling, having given advice to Rāhula's mother, he also taught the Dhamma to the rest of the people. On the next day, while the ceremonies of Nanda Kumāra's anointing, entry into the house, and marriage were taking place, he went to his dwelling, made the prince take the bowl, and set out towards the monastery to ordain him." – It is said. Here, however, it is stated, "The Blessed One, having come to Kapilapura, ordained Nanda on the second day." All this, having been handed down by the teachers according to the traditions of the respective reciters, has been stated differently in different places. Therefore, there is no contradiction in the teacher's words regarding the sequence of events. "Of Brahma-like form" means a form similar to that of a Brahma. "Tyassa" means "those of him." "Following the cycle" means included in the cycle. "With affliction" means with affliction because it is accompanied by suffering; the meaning is "with suffering." The seven kinds of noble wealth – The wealth of faith, the wealth of virtue, the wealth of shame and dread; The wealth of learning and generosity, wisdom indeed is the seventh wealth. – Thus are the seven kinds of noble wealth stated. "By gleaning" means by alms-round. He said, "When affection for a son arises, it agitates the whole body and strikes at the bone marrow, thus it remains," [referring to] "Affection for a son, venerable sir... [etc.] ...strikes at the bone marrow and remains." For affection for a son, being strong, due to the pervasive force of innate joy, that Having agitated the whole body by pervading with the material qualities that arise (from it), it remains having struck the bone marrow. "Yatra hi nāma" means "whoever." The rest here is clear. The commentary on the story of Rāhula is finished. The commentary on the story of the disciplinary rules and penal actions 106. In phrases like, "I allow, monks, ten training rules for novices," the things to be trained in are "sikkhāpadāni" (training rules). This means "portions of training." Or, "sikkhāpadāni" are the steps of training, meaning the means of attaining the training in higher virtue, higher mind, and higher wisdom. In essence, however, they are abstinences associated with wholesome volitional consciousness of the sense-sphere, and the qualities associated with them are to be understood here by their inclusion. "Atipāta" is the act of causing something to fall prematurely, which by its nature would fall by itself. This means causing it to fall quickly without allowing it to fall slowly. Or, "atipāta" is causing it to fall by overcoming it with weapons, etc. The premature falling of a living being is "pāṇātipāta" (destruction of life). This is said to be the killing of a living being, the slaying of a living being. Here, "pāṇa" (life/living being) conventionally means a sentient being, but ultimately, it is the life faculty. However, "pāṇātipāta" is the volitional act of killing, arising from an attempt to cut off the life faculty of a living being, by one who perceives it as a living being, occurring through either the door of body or speech. From that, "pāṇātipātā." "Veramaṇī" (abstinence) means it adorns the evil quality of destruction of life, etc., which is called "vera" (enmity) because it is a cause of enmity. Or, it expels it as if threatening, saying, "How dare you come while I am here?" Or, where it should be said "viramaṇī" (that by which one abstains), by way of etymology, it is said "veramaṇī." In essence, however, "veramaṇī" refers to abstinences associated with wholesome volitional consciousness of the sense-sphere. This (abstinence) is described in the Vibhaṅga (Vibha. 704) in such a way as: "For one abstaining from the destruction of life, etc., that cessation, abstinence, refraining, non-action, non-doing, non-transgression, non-overstepping of the boundary, breaking of the bridge from the destruction of life at that time, is 'veramaṇī'." Although this "veramaṇī" also exists as supramundane, here, the abstinence occurring by way of undertaking (a precept) is intended, because the supramundane abstinence cannot occur by way of undertaking (a precept). Abstinences should be understood as associated with wholesome consciousness of the sense-sphere. In "abstinence from taking what is not given" and so on: the taking of what is not given is not-given-taking, the taking of another's property, it is called theft, stealing. There, "not given" means what is appropriated by another. Where another, acting as he pleases, is not liable to punishment and not blameworthy, but in that which is appropriated by another, with the perception of it being appropriated by another, the volition of theft giving rise to the effort of taking it is taking what is not given. Unchastity is called ignoble conduct, the union of two by two. For it is despised by such statements as: "sensual pleasures are of little satisfaction, full of suffering, full of vexation, the danger in them is greater." Thus, it is ignoble, unpraiseworthy conduct, or it is the conduct of ignoble, base men and women, it is ignoble conduct. And because it is ignoble conduct, it is called unchastity. But in meaning, with the intention of engaging in ignoble practice, the volition proceeding through the bodily door, giving rise to the practice of path-to-path, is unchastity. "False" means a non-existent, untrue matter. "Speech" means making it known as existent and true. But by definition, for one who desires to make an untrue matter known to another as true, the volition giving rise to such a declaration is false speech, so called because "false" is spoken by it. "Intoxicating drinks, fermented liquors, and the basis for heedlessness" means: Here, "surā" means five kinds of surā: flour-surā, rice-flour-surā, cooked-rice-surā, yeast-added-surā, and ingredient-mixed-surā. "Meraya" means five kinds of fermented liquors: flower-ferment, fruit-ferment, honey-ferment, molasses-ferment, and ingredient-mixed-ferment. There, flour-surā is made by putting flour in a vessel, adding appropriate water, and kneading it. Similarly for the other surās. "Kiṇṇa" (yeast) is called the seed of that surā; those called "surāmodaka" (yeast cakes), when added, make yeast-added-surā. Ingredient-mixed-surā is made by mixing various ingredients like myrobalan and mustard. Flower-ferment is the juice of flowers like madhuka, palmyra, and coconut, fermented for a long time. Fruit-ferment is the juice of fruits like jackfruit. Honey-ferment is grape juice. Molasses-ferment is sugarcane juice. The essence of various ingredients, such as haritaka, amalaka, and katuka, long fermented and mixed with ingredients. All of that, because it intoxicates one who drinks it, is called an intoxicant. "Ground for heedlessness" means a cause of heedlessness. It is a designation for the volition by which one drinks that intoxicant. "Fermented and distilled liquors, a ground for heedlessness" means "fermented and distilled liquors, a ground for heedlessness." Therefore, "from fermented and distilled liquors, a ground for heedlessness." "Eating at the wrong time" means from sunrise until noon. This is the time for eating practiced and observed by the Buddhas and other noble ones. Any other time is the wrong time. "Food" is that which is to be eaten, all temporal things like gruel and rice. Just as "abstaining from eating at night" is said by dropping the latter part, meaning "eating at night," so here "eating" means the consumption of food. "Eating at the wrong time" is eating at the wrong time. Therefore, "from eating at the wrong time" means the consumption of temporal things at the wrong time. Or, here, the word "food" is not an agent noun meaning "that which is to be eaten," but rather a verbal noun meaning "consumption" should be taken. Therefore, "eating at the wrong time" is the consumption at the wrong time. But the consumption of what? Since things like "things for a watch" are permitted, or because the word "eating at the wrong time" is established for the consumption of temporal things, it is understood as "of temporal things." But in meaning, the volition for the consumption of temporal things occurring through the body-door at the wrong time should be understood as "eating at the wrong time." In "dancing, singing, music, and seeing shows," "seeing shows" means seeing that which is an obstacle, because it is not in conformity with the teaching.