English
“Sīlavipanno” means one whose virtue is corrupted, whose restraint is broken. And here, by the word “dussīlo,” the absence of virtue in a person is stated. And that absence of virtue is of two kinds: either by not undertaking it, or by breaking it after undertaking it. Of these, the former is not as blameworthy as the latter, which is more blameworthy. To show the absence of virtue, which is the cause of the intended danger, by a teaching based on the individual, it is said “sīlavipanno,” thereby explaining the meaning of the word “dussīlo.” “Pamādādhikaraṇaṃ” means due to heedlessness. And this discourse is presented in terms of householders, but it is also applicable to renunciants. For a householder, by whatever craft he earns his living, whether by farming, by trade, or by cattle-rearing. If he is heedless in terms of taking life, etc., he cannot accomplish those tasks at the proper time, and then his work is ruined. If, during the harvest season, he takes life, or commits theft, etc., he incurs a great loss of wealth due to punishment. A renunciant who is immoral, due to heedlessness, incurs loss from virtue, from the Buddha’s teaching, from jhāna, and from the seven noble treasures. “Pāpako kittisaddo” means a bad reputation. For a householder, a bad reputation arises among the four assemblies: "So-and-so, born in such-and-such a family, is immoral, of evil ways, having abandoned this world and the next, does not even give a single meal-ticket." For a renunciant, a bad reputation arises thus: "So-and-so, having renounced in the Teacher's dispensation, was unable to guard the precepts, was unable to learn the Buddha's word, lives by medical practices and so on, is endowed with six disrespects." "Not confident" means: A householder, for instance, approaches with fear, thinking: "Surely someone will know my deed in a gathering of many people, then they will censure me," or "they will hand me over to the royal family." He sits with shoulders slumped, downcast face, embarrassed, unable to speak confidently. A renunciant too, approaches with fear, thinking: "Many bhikkhus are gathered, surely someone will know my deed, then they will suspend my Uposatha and Pavāraṇā, and having removed me from recluseship, they will expel me." He is unable to speak confidently. But sometimes, even an immoral person, being arrogant, speaks as if bold; yet he is embarrassed in his heart, due to his remorse. "Dies bewildered" means: For an immoral person, lying on his deathbed, the places where he engaged in immoral deeds come into view. He opens his eyes and sees this world by seeing his children, wife, and so on; he closes his eyes and sees the next world by the appearance of destination signs. The four lower realms appear to him according to his deeds. He is like one struck by a hundred spears, or embraced by a flame of fire. He dies crying out, "Stop! Stop!" Therefore it is said, "He dies bewildered." "Breaking up of the body" means the abandoning of the grasped aggregates. "After death" means the taking up of newly arisen aggregates immediately after. Or, "breaking up of the body" means the cutting off of the life faculty. "After death" means after passing away. "Apāya" and so on are all synonyms for hell. For hell is The state where there is no coming of happiness, or where there is no coming of life, because it is devoid of the accumulation of merit, which is the cause of heaven and liberation, is called apāya (woeful state). The destination, the refuge of suffering, is duggati (bad destination). Or, because of the abundance of defilements, it is a destination brought about by evil deeds, thus duggati. Where evildoers fall helplessly, is vinipāta (state of ruin). Or, where those who are perishing fall, with their limbs and minor parts breaking apart, is vinipāta. Where there is no coming of anything called delight, is niraya (hell). Alternatively, by the term apāya, the animal realm is indicated. For the animal realm is an apāya, being devoid of a good destination, but it is not a duggati, because powerful beings like nāga kings can exist there. By the term duggati, the realm of ghosts (petas) is indicated. For it is both an apāya and a duggati, being devoid of a good destination and being a destination of suffering, but it is not a vinipāta, as it does not involve ruin like the asuras. Even mansions for powerful petas arise there. By the term vinipāta, the asura realm is indicated. For it is, by the aforementioned meaning, both an apāya and a duggati, and it is called vinipāta because it is ruined from all accumulations of prosperity. By the term niraya, hell itself, of many kinds, such as Avīci and others, is indicated. "Upapajjati" means "arises." The discourse on advantages should be understood in the reverse way of what has been said. But this is the distinction: "Sīlavā" means "virtuous" in the sense of undertaking virtue. "Sīlasampanno" means "endowed with virtue" by having accomplished virtue, making it pure and complete. "Bhogakkhandha" means "a heap of wealth." In "sugatiṃ saggaṃ lokaṃ" (a good destination, the heavenly world), by the term "sugati," the human destination is also included. By the term "sagga," only the divine destination is meant. There, "sundarā gati" (a beautiful destination) is sugati. "Suṭṭhu aggo" (excellently foremost) in terms of forms and other objects is sagga. All of it is "loka" (world) in the sense of decaying and breaking apart. "At Pāṭaligāmika, the lay followers, for much of the night, with a discourse on Dhamma" means also with other Dhamma talks outside the Pāli text, and with a talk of appreciation for the lodging. For at that time, the Blessed One, because Ajātasattu, who was building the city of Pāṭaliputta there, brought from other villages, towns, and capitals householders who were endowed with virtue and good conduct... having made them give wealth, grain, houses, lands, fields, and protection, they settle them. Therefore, the lay followers of Pāṭaligāma, seeing the advantages, are especially respectful of virtue. Since virtue is the foundation of all good qualities, after first explaining the advantages of virtue to them, and then, as if bringing down the celestial Ganges, as if extracting the essence of the earth, as if holding a great rose-apple tree by its crown and shaking it, as if pressing a great honey of a yojana's measure with a wheel-machine and making them drink its very sweet juice, even while speaking a miscellaneous discourse conducive to the welfare and happiness of the lay followers of Pāṭaligāma, he said: "This giving of a dwelling, householders, is a great merit. Your dwelling has been used by me, it has been used by the community of monks, and when it has been used by me and the community of monks, it has also been used by the jewel of the Dhamma. Thus, when it has been used by the three jewels, the result is immeasurable. Moreover, when a dwelling is given, all gifts are given. The advantage of a ground-level leaf-hut or a branch-pavilion made for the community cannot be measured. Indeed, by the power of giving a dwelling, even for one who is reborn in existence, there is no cramped womb-dwelling; his mother's womb is as unconfined as a twelve-cubit chamber." Having thus delivered much Dhamma talk, varied with many methods— They ward off cold and heat, and also fierce wild beasts; Reptiles and mosquitoes, and in winter, rains. Then fierce wind and sun, arising, are warded off; For shelter and for comfort, for meditating and for insight. The gift of a dwelling to the Saṅgha, is praised as supreme by the Buddha; Therefore, a wise person, seeing his own benefit, Should build pleasant dwellings, and settle the learned there; To them, food and drink, clothing, beds, and seats, Should be given with an upright, and clear mind; They teach him the Dhamma, which removes all suffering; Having understood that Dhamma here, he attains Nibbāna, without defilements. Thus, this too is a benefit in giving a dwelling. This too is a benefit in giving a dwelling. Thus, for much of the night, for more than one and a half watches, he spoke of the benefits of giving a dwelling. There, these verses were included in the collection. But the scattered Dhamma discourse was not included in the collection. "Having shown," and so on, are to be understood as said. "The night is far spent" means two watches have passed. "Now, for whom you deem it time" means for whose departure you deem it time. "It is time for your departure, go" is what was said. But why did the Blessed One dismiss them? Out of compassion. For if they were to spend the three-watch night sitting, an affliction might arise in their bodies. And the community of monks was large. It was proper for them to find a place for sleeping and sitting. Thus, out of compassion for both, he dismissed them. "An empty dwelling" means there was no separate empty dwelling there. Those householders, it is said, had a curtain drawn around one side of that very guest-house. They arranged a suitable couch, spread suitable coverings upon it. And above, they hung a canopy adorned with garlands of gold, silver, stars, and perfumes. They lit a lamp with scented oil. (Thinking) "Perhaps the Teacher, having risen from the Dhamma-seat, wishing to rest a little, might lie down here. Thus, this guest-house, used by the Blessed One in all four postures, will be for our long-term welfare and happiness." The Teacher, too, understanding this, spread his outer robe there and adopted the lion's posture. Referring to that, it was said, "He entered an empty dwelling." There, from the foot-washing place up to the Dhamma-seat, he walked. In that much space, walking was accomplished. Having reached the Dhamma-seat, he stood for a short while. This was the standing there. For two watches, he sat on the Dhamma-seat. In that much space, sitting was accomplished. Having dismissed the lay followers, he descended from the Dhamma-seat