English
For the seeing of dancing and so on, arising from self-will and passion, does not conform to the Buddha's teaching, which briefly proceeds according to the method "not doing any evil," and so on. "Dancing and singing and music and seeing shows" is dancing, singing, music, and seeing shows. Whether performed by oneself or caused to be performed by others. Here, "dancing" is taken in Pāli by the single word "dancing" due to its general nature. Similarly, by "singing" and "playing instruments" are taken singing and causing to sing, playing and causing to play. Therefore, the meaning here should be understood thus: abstention from the sight of dancing, singing, and playing instruments, which are distractions, whether performed by oneself or caused to be performed, or even if they are the dancing of peacocks and so on. To perform dancing etc. oneself, or to cause others to perform, or to watch them being performed, is not proper for monks, nor for nuns. Here, hearing is also included by "seeing" through the 'ekasesa' method. Just as, due to the nature of revealing its own object, or due to the possibility of summarizing the act of hearing of the five consciousnesses as "seeing," it is simply stated as "seeing." Therefore it is said: "By the five consciousnesses, one does not discern any phenomenon except for mere impingement." Here, transgression occurs only when one approaches with the desire to see and sees. But if, while standing, sitting, or lying down, one sees something that comes or goes, or something that comes into view, there might be defilement, but not a transgression. Regarding "wearing garlands, perfumes, ointments, adornments, and embellishments": Here, "garland" (mālā) means any flower. Although the word "garland" in the world refers to a bound garland, in the Dispensation, by common usage, it is also used for flowers. Therefore, any flower, bound or unbound, all of it should be understood as "garland." "Perfume" (gandha) means any kind of fragrant substance other than ointment, such as fragrant powder, incense, etc. "Ointment" (vilepana) means any skin-coloring substance prepared by grinding for the purpose of anointing. "Wearing" (dhāraṇa) is putting on. "Adornment" (maṇḍana) is filling in deficient places. "Embellishment" (vibhūsana) is delighting in by means of fragrance and skin color. Therefore, in the Dīgha Nikāya Commentary and in the Majjhima Nikāya Commentary, it is said: "One who puts on, 'wears'. One who fills in deficient places, 'adorns'. One who delights by means of fragrance and skin color, 'embellishes'." In the Khuddakaṭṭhakathā, in the Ramatthajotikā, (Khuddaka Nikāya Commentary 2, Description of the Last Five Precepts) it is said only this much: "Wearing and so forth, in garlands and so forth, should be joined in due order." "Ṭhāna" means cause. Therefore, the intention of bad conduct by which the common people do those acts of wearing garlands and so forth, that is the cause of wearing, adorning, and beautifying. Here, in "uccāsayanamahāsayana" (high and large beds), "ucca" is another word synonymous with the word "ucca" (high). "Sayanā" is that on which one lies. High bed and large bed are high and large beds. A high bed is a couch and so forth exceeding the measure. A large bed is a couch and so forth covered with unsuitable coverings. A seat here should be understood as included by "sayana" (bed). Since, when the support is prohibited, the action based on that support is indeed prohibited, therefore it is said "uccāsayanamahāsayana" (high and large beds). But in meaning, abstinence from sitting and lying down, which are the acts of using them, should be understood as shown. Or else, this designation is made by way of ekasesa (ellipsis) in the sense of "uccāsayanamahāsayanasayana" (high and large beds and couches), just as "from name-and-form, the six sense-bases." Since the act of sitting precedes the act of lying down, it should be understood that even sitting is included by the taking of "sayana" (lying down). Here, in "jātarūparajatapaṭiggahaṇa" (receiving gold and silver), "jātarūpa" is gold. "Rajatā" refers to kahāpaṇa, metal coin, lac coin, wooden coin, and those that pass in currency. The receiving of both of these is the receiving of gold and silver. There are three kinds of receiving here: by body, by speech, by mind. Among these, receiving by body is taking up. Receiving by speech is causing to be taken up. Receiving by mind is consenting. All three kinds of receiving, having been taken by a general designation or by way of ekasesa (ellipsis), are called "paṭiggahaṇā" (receiving). Therefore, it is not proper to take up, nor to cause to be taken up, nor to consent to what is deposited. These ten precepts, however, are common even to householders. It is said in the Visuddhimagga (Visuddhi. 13): "U For laymen and laywomen, there are five precepts by way of constant observance of morality, or ten if there is effort, and eight by way of the Uposatha factors—this is called "householder's morality." Here, "ten" refers to the morality to be observed by novices, like that of Ghaṭikāra and others. However, in the Paramatthajotikā, the commentary to the Khuddakapāṭha (Khu. Pā. Aṭṭha. 2. Sādhāraṇavisesavavatthāna), it is said: "Initially, the second, fourth, and fifth are common to lay followers and novices by way of constant observance of morality. By way of Uposatha morality, however, making the seventh and eighth one factor for lay followers, all except the very last are common with novices, but the last is specific to novices." This does not accord with "or ten if there is effort." "Nāsanavatthū" means the ground for the destruction of the gender, meaning the basis or reason. 107. "Kintī" means "by what means?" In the Gaṇṭhipadas, it is said: " 'His own dwelling' is said with reference to a personal one." The intention of the Gaṇṭhipadakāras here is: " 'The lodging obtained by seniority' refers to the Sangha's lodging obtained by his seniority, and 'his own dwelling' also refers to his personal lodging." Our acceptance here is: " 'where he dwells' refers to his regular dwelling place, whether it belongs to the Sangha or is personal. " 'where he retreats' refers to the dwelling place of the teacher or preceptor, which he regularly enters for attendance and so forth. Therefore, to show both, it is said: "both his own dwelling and the lodging obtained by seniority are meant." Here, "his own dwelling" shows the dwelling place of the teacher or preceptor, and "the lodging obtained by seniority" shows his own dwelling place. Both of these, whether belonging to the Sangha or being personal, must be screened. "Mukhadvārika" means "mouth-door." It should be eaten through the mouth. "Having done the act of punishment" means having applied the act of punishment. They punish, they discipline by this, therefore it is punishment; and because it is to be done, it is an act, thus it is an act of punishment, such as obstruction. The explanation of the story of the act of punishment concerning the training rule is finished. The explanation of the story of the obstruction without asking, and so on. 108. "Perform an act of punishment on him" means apply an act of punishment to him, command it. Or an act of punishment is an act of suppression, therefore it is said, "perform an act of suppression on him." This method applies everywhere in such places. And "the taking of lodgings ceases" implies that he is also "one whose rains-residence is cut off." If he is indeed full of faults, and does not abide in future restraint, he should be expelled. Here, if, when spoken to a third time, he does not desist, he should be destroyed after informing the Sangha. Even if he asks for re-ordination, they say he should be ordained after informing the Sangha. "He receives the rains-residence in the latter part" means he receives it because he has again entered the rains-residence in the latter part. "The gain should be given after informing" is said because of his "cut-off rains-residence." "The other five training rules" means the five, such as eating at the wrong time. "He should be made to confess the offense" means he should be made to confess in the manner of "An offense, venerable sir, has come upon me," and so on. The explanation of the story of the obstruction without asking, and so on, is finished. The explanation of the story of the eunuch. 109. Regarding the story of the eunuch, some say, "He who is a woman in the dark fortnight, and a man in the bright fortnight, this is a 'fortnight-eunuch'." But in the commentary, it is said, "In the dark fortnight he is a eunuch, but in the bright fortnight his fever subsides." Since only the subsidence of fever in the non-eunuch fortnight is mentioned, it is understood that in the eunuch fortnight there is excessive fever and the state of being a eunuch. Therefore, this should be accepted as the essence here. "He has no female state or male state" means he is one who lacks. "His ordination is forbidden in that very fortnight" – in this regard, it is said in all three knot-sections, "Having ordained him in the non-eunuch fortnight, he should be expelled in the eunuch fortnight." But some say, "One ordained in the non-eunuch fortnight..." If one attains the destruction of defilements, it should not be destroyed," they say. That is merely their opinion, for the destruction of defilements is impossible for a paṇḍaka, and one whose defilements are destroyed cannot be a paṇḍaka. Indeed, in the discourse on rootless rebirth, the rootless rebirth of a paṇḍaka is stated without distinction. And they say that the paṇḍaka nature of āsitta, usūya, and pakkha paṇḍakas exists from the very moment of rebirth, not merely in their behavior. Therefore, in the definition of rootless rebirth, a paṇḍaka is not specified with the word "jāti" (birth) like the born-blind, born-deaf, and so on. Here too, in the commentary on the fourth pārājika (Pārā. Aṭṭha. 2.