English
at the root of the Bhaddasāla tree." "Then, when the Blessed One was alone," and so on, shows the Blessed One's reflection on the bliss of solitude. "I dwelt crowded, not at ease" means "I dwelt crowded, afflicted by congestion." But does the Blessed One have congestion or association? No, he does not. For no one can approach the Blessed One against his will. Indeed, the Buddhas, the Blessed Ones, are difficult to approach, and unattached everywhere. But out of compassion for beings, wishing for their welfare, and in accordance with their vow, "Having been freed, I will free others," for the sake of crossing the four floods, the eight assemblies... he agrees to come to him from time to time, and he himself, moved by great compassion, knowing the right time, goes to them— this is the practice of all Buddhas. Here, a crowded dwelling is not intended. Here, however, he lived in one dwelling with those quarrelsome Kosambī monks. Since there was no one to be disciplined at that time, it was said, making it a crowded dwelling, “Indeed, I formerly lived crowded, not at ease.” Therefore, it is said, “with those quarrelsome Kosambī monks,” and so on. By young elephants: by young elephant calves, who are also called “bhiṅkā.” By them: by the elephants and so on. Muddy waters: waters mixed with mud. They enter: here, “ogāhaṃ” is also a Pāli reading. Of the elephant: of the elephant king. They rub against: they rub against. Even when being rubbed against, he does not get angry due to his noble nature, so they keep rubbing against him. Secluded: secluded, far away. From the herd: from the elephant herd. Where the Blessed One was, there he approached: that elephant king, it is said, being weary of living with the herd, entered that forest grove. Seeing the Blessed One there, he became calm, as if his distress had been extinguished by a thousand herds, and with a clear mind, he stood near the Blessed One. From then on, standing at the head of his duties, he cleared away the grass all around the auspicious sala tree and the leaf hut by breaking branches. He provided water for the Blessed One to wash his face, brought bathing water, gave tooth sticks, and brought sweet fruits and root vegetables from the forest to offer to the Teacher. The Teacher consumed them. Therefore, it is said, “He provided drinking water and food for the Blessed One with his trunk,” and so on. It is said that he brought wood with his trunk, rubbed them together to start a fire, ignited the wood, heated stones in it, rolled them with sticks, threw them into his trunk, and knowing the water was hot, he approached the Blessed One and stood there. The Blessed One, thinking, “The elephant king desires my bath,” then... He goes there and performs the bathing ritual. The same applies to drinking water. When it becomes cool, he approaches it. Referring to that, it is said: “He provides drinking water and food for the Lord, the elephant.” And knowing his own solitude, meaning, knowing the solitude of the body, obtained by being uncrowded by anyone. Other solitudes, however, always exist for the Lord. He uttered this solemn utterance, meaning, he uttered this solemn utterance that reveals the similarity of disposition in the delight of solitude between himself and the elephant-king. In the verse, however, the meaning should be understood thus: The mind of this elephant-king, whose tusks are like the pole of a chariot, meets, corresponds with the mind of the Buddha-Nāga. How does it meet? Because he delights alone in the forest. Because the Buddha-Nāga, having previously detested his former crowded dwelling, thinking, “Indeed, I formerly dwelt crowded,” and cultivating solitude, now delights and rejoices alone, without a second, in the forest, in the wilderness. Similarly, this elephant-king, having previously detested his crowded dwelling with his own elephants and so on, now delights and rejoices alone, without companions, in a solitary dwelling in the forest. Therefore, his mind meets with the Nāga, it meets with his mind. Thus, it means that it is similar in its delight in solitude. The description of the story of going to Pālileyyaka is finished. Description of the eighteen-fold story 473. “Whoever obstructs, an offense of wrong-doing” – here, whoever obstructs a dwelling from one who is worthy of a dwelling, only for him is there an offense. For quarrel-makers and so on, there is no offense here for one who, after announcing the Sangha's resolution, such as “there is no room,” does not assign it; nor for one who, saying “I am old,” forcibly assigns it to himself and takes it; nor for one who, saying “Take it justly,” prevents him. And according to the saying, “He expels the quarrel-maker,” and the permission for the expulsion-act for one who defiles families, here, even for the Kosambians who came to settle the dispute, if there is no secluded place, it should be given even by making one secluded, without saying “according to seniority.” It is said in the Gaṇṭhipada: "If one makes it separate, and then gives it, and he rejects it, there is an offense." Description of the Inquiry into the Harmony of the Upāli Saṅgha 476. "Not going to the root from the root" means not going to the root from the origin. "Departed from the meaning" means departed from the meaning called harmony. 477. "That by which adversaries might speak against him, that does not exist" is the connection. "Not departed" means not departed from the cause, it is said to be with cause. It should be understood that by "through envy" the going by the path of hatred is included, and thus by "through going by the wrong path" the remaining going by the wrong path is shown. "By the eight qualities of a messenger" means by the eight qualities of a messenger as stated: "He is a listener, a speaker, a learner, a retainer, an explainer, skillful, one who sees what is beneficial and what is not, and one who does not cause quarrels." The rest here is easily understood from the Pāḷi and the Aṭṭhakathā. The Description of the Kosambaka Khandhaka is finished. Thus, in the Sāratthadīpanī, the Vinaya Aṭṭhakathā of Samantapāsādikā, The Description of the Mahāvagga is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Cūḷavagga-ṭīkā 1. The Section on Kamma Description of the Story of the Tajjanīya Kamma 1. In the first section on Kamma of the Cūḷavagga, just as in "Insert the stick, insert into the spear," etc., by the principle of association, or as in "Beds make a loud noise," etc., by the use of the term for the support to refer to what is supported, it is said that those afflicted with jaundice and anemia are referred to by the term "jaundice and anemia." Therefore, it says: "Even those supported by them are known as those with jaundice and anemia." "Paṭivadatha" means give a reply. Description of the Story of the Twelve Unlawful Kammas 4. "Endowed with three factors" means endowed with three factors, either individually or collectively. For an unlawful kamma does not arise only from the combination of three factors; it can arise even from one. It is stated in the Gaṇṭhipada: "It is said that 'it is done without acknowledgment' refers to a modest person." Now, "it is done with an offense that does not lead to confession" – this later on "with three factors, bhikkhus, endowed..." When a bhikkhu comes, if the Saṅgha wishes, it may perform the act of rebuke. "He is fallen from higher virtue" —this contradicts it. Is it said "He is fallen from higher virtue" when one has incurred an unconfessable offense? Therein some say: "Indeed, in the commentaries, it is said that a special characteristic of the act of rebuke is causing quarrels. That agrees with the origin stated in the Pāli. Therefore, in all cases, having attributed a quarrel, this act should be performed on account of an offense incurred due to a quarrel. Therefore, even in this case of 'fallen from higher virtue,' whether in the earlier part or the later part, at the time of accusation or investigation, it should be done on account of an offense incurred due to a quarrel, not merely on account of a Saṅghādisesa offense." Others, however, say: "This 'unconfessable offense' refers only to a Pārājika offense, not a Saṅghādisesa. But in the commentaries, it is said: 'Unconfessable offense' means a Pārājika offense or a Saṅghādisesa offense. Therein, 'or a Saṅghādisesa offense' is said by way of extracting the meaning. And 'fallen from higher virtue' refers only to a Saṅghādisesa, not a Pārājika. Therefore, the act of rebuke should not be performed on account of a Pārājika offense due to lack of purpose. This meaning is established: it should be performed on account of a Saṅghādisesa offense. If it is said, 'In the 'white' side, it contradicts by 'it is done for a confessable offense'?' No, because by one method, the term 'confessable offense' can also apply to a Saṅghādisesa." That seems reasonable. Explanation of the eighteen matters not to be revoked. "They pull out hair," etc., is a figurative expression for proper conduct. Explanation of the act of dependence. In the act of dependence, "You must dwell in dependence" is written by someone as referring to dependence on a senior, not otherwise. But in the Gaṇṭhipada, it is said: "Since the act of dependence is done on account of foolishness, therefore 'you must dwell in dependence' means he should be made to undertake dependence." Having investigated, the more appropriate one should be taken. Apissūti et Thus, it is said that even bhikkhus are constantly diligent. Description of the Pabbājanīya-kamma (Act of Banishment) 29. In the Pabbājanīya-kamma, "Therefore, bhikkhus, let the Saṅgha revoke the Pabbājanīya-kamma," this was said with reference to those who, even when confused or departing, were behaving properly. Description of the Paṭisāraṇīya-kamma (Act of Reconciliation) 33. In the story of Sudhamma,