English
Some say, "Even if it is larger than the back of the fingernail in a concealed place, it is permissible, and similarly in other cases," but this does not seem to agree with the commentary. The lotus pericarp, when it has grown, is a picture of red lotus color. The commentary on the story of the five ailments is finished. Commentary on the story of the thief 91-2. "Dhammasāmī" (Master of Dhamma) means because he himself is the Master of Dhamma, therefore, having ordained Angulimāla, a thief who should have been expelled by the monks, he spoke thus in the future. This is the meaning. In Pāli manuscripts, "kharabhedako" (one who breaks hard things) is also written. "Sannisinnāsu" means settled down, calmed. The commentary on the story of the thief is finished. Commentary on the story of the debtor-slave 96. "Look, my bowl and robe only, I will give this" is proper, because there is no offense. "Upaḍḍhupaḍḍha" means little by little. 97. "Desacāritta" (local custom) means the respective local custom such as the announcement and registration of documents. It is written, "It is permissible for sons of temple-slaves." It is said, "If one wishes to ordain a temple-attendant, one should give another in exchange and then ordain him." This is the meaning here according to the Mahāpaccari commentary. Because they were given with the words, "We give temple-attendants to the community of monks," they are not their slaves. It is written, "Since it is said that a temple-attendant is neither a slave nor a free person, he is not a slave." Takkāsiñcana in the island of Sri Lanka and Removed. And they should be ordained because they are temple attendants of the Sangha. One may even make a masterless slave free by oneself. And it is written: "They say there is no offense for a slave who, having gone forth, sees his own masters and runs away." The meaning is that he is a monk's own slave. For a masterless slave, the king is the master; therefore, some say he should be ordained after asking the king or the people in that village. It is written: "Having made him free." They state its explanation: "He should be made free in such a way that he becomes free." Having said this with such an intention, some have written: "There is no purpose." It is said that it is proper to make him free: "If they see him, they will pursue him." There is no offense. They say: "It was said with reference to that, 'Indeed, it is impure for me.'" The explanation of the story of the debtor-slave is finished. Explanation of the story of Kammārabhaṇḍu and others 98. Here, regarding Kammārabhaṇḍu, the boy comes having left only a little topknot, therefore one may ask. If he or another takes it away, there is no fault. They say: "If one ordains without having cut hair and beard, having given the refuges carelessly, it still grows." 101-3. Here, in the family. And it is written: "Indeed, both of these... (etc.) ...as a minor characteristic, the entire method of classification is known in the Mātika commentary," and "Even if it is not present in the text 'knows the offense,' if one knows that by doing this, one incurs this offense, it is proper." And it is said: "Indeed, that should be understood as having been made proficient in the text before that; the same method applies to teachers and preceptors." The explanation of the story of Kammārabhaṇḍu and others is finished. Explanation of the story of Rāhula 105. "Now, venerable sir, the trees are like charcoal," and so on (Theragāthā 527), with more than sixty [verses]. He commanded me: "Show." Here, the word "iti" (thus) should be supplied. "Pokkharavassa" means water the color of lotus leaves; when it rains, those who wish to get wet, get wet. "From the turban onwards" means from the head onwards. "Smooth, dark blue, soft... With hair gathered, With a forehead like the pure surface of the sun; With a well-formed, high, soft, and long nose, The lion of men, spread with a net of rays. With excellent wheels marked on his red, beautiful feet, Adorned with marks, with long heels; With feet adorned by whisks and parasols, This, indeed, is your father, the lion of men. The excellent, delicate Sakyan prince, With a body full of auspicious marks; The hero of men gone for the welfare of the world, This, indeed, is your father, the lion of men. His facial complexion like the full moon, The dragon of men, dear to gods and humans; Walking with the grace of a lordly elephant in rut, This, indeed, is your father, the lion of men. Of the highest lineage, born of warriors, With feet revered by gods and humans; With a mind established in virtue and concentration, This, indeed, is your father, the lion of men. With a long, well-formed, well-proportioned nose, With eyelashes like a cow's, with very dark, beautiful eyes; With eyebrows like a very dark rainbow, This, indeed, is your father, the lion of men. With a round, well-rounded, well-formed neck, With a lion's jaw, with a body like the king of beasts; With a golden, pure skin, of excellent complexion, This, indeed, is your father, the lion of men. With a pure, very deep, sweet voice, With a beautiful tongue, red like vermilion; With twenty and twenty white, beautiful teeth, This, indeed, is your father, the lion of men. With hair of collyrium color, very dark blue, beautiful, With a forehead pure like a golden plate; With a pure, white hair-tuft like a medicinal plant, This, indeed, is your father, the lion of men. Going like the moon in the blue path, With a form surrounded by a host of stars; The lord of recluses, in the midst of disciples, This, indeed, is your father, the lion of men. "Uddiṭṭheti" (thus it is pointed out) means "one should behave thus" for oneself. The Dhammapada reading is "uttiṭṭhe" (one should arise). "Dhamma" means the practice of going for alms in sequence. Avoiding improper seeking, one should live a good life. "Kesavissajjana" (letting down the hair) means letting down the hair in one style, avoiding the five-braid style. Here, "paṭṭabandha" (binding with a band), "paṭṭa" means a special ornament customary in that family. "Gharamaṅgala" (house blessing) means a house festival. "Chattamaṅgala" (parasol blessing) means the parasol of the crown prince... Bone. Following the cycle, means following the cycle of defilements. Because it is a cause of distress, it causes distress. If the Elder Rādha the brahmin, having previously gone forth, why now says: "How, venerable sir, shall I make Rāhula go forth?" There, the refusal of higher ordination is intended. Therefore, knowing that "The Blessed One refused higher ordination itself, now the Blessed One's intention is to remove future doubt," he said it. It is said that "having struck the bone marrow" is spoken, it seems, in the sense of mind-originated form. The difference between Buddhas and Universal Monarchs should be understood in terms of their wisdom and so on. Otherwise, Nanda and others, having gone forth, would also be Buddhas, according to the saying: "If he goes forth, he becomes a Buddha." It is permissible to send and show, and permissible to make him go forth saying, "I will ask permission." This is because one who has gone abroad is called, even by common convention, "free from his parents' abode, living independently." Therefore, considering that his parents are as if on the side of not being present, it is said, "they do not show displeasure to his ordination teachers" – this is indeed not applicable. "Those who have gone forth are of equal status" is a common saying. Therefore, here, going to another country due to suffering and so on, is also made of equal status. Here, "going abroad," "abroad" means a country other than the parents' abode, not the country of birth. If only the literal meaning is the authority, it is not logical. Even one whose parents are dead would not be allowed to go forth. Therefore, the intention here should be understood as: a son not permitted by parents who are in a place where permission can be obtained, should not be made to go forth. Otherwise, it would contradict the Pāḷi, and loosening the ground for an offense is not appropriate for a commentary. Let this be so for now. If it is asked, "How does the principle 'I will burn down the monastery' and so on, not contradict?" Because he went forth due to the fear of danger to himself and others, and because he went forth for the protection of his son. For in that case, he himself went forth on his own, not having been persuaded by anyone. "Love for a son, or he is dear for the protection of a son" – it does not contradict the origin of this. The description of the story of Rāhula is finished. The description of the story of the disciplinary action for the training rules 107. "One's own monastery" means personal. "At the mouth-door" means to be eaten through the mouth-door. That which is to be appointed there, they make its covering, its prevention. Or, the meaning is, "I allow, monks, to make a covering," that covering which is allowed, they make that covering into food at the mouth-door. The description of the story of the disciplinary action for the training rules is finished. The description of the story of the covering without asking, and so on 108. The meaning is, "even of another immoral monk." Some write "immoral monks," which is not good. The ancients, however, say, "If, when told up to the third time, he does not desist, he should be expelled after consulting the Sangha; if he asks for re-ordination, he should be re-ordained after consulting.