English
"Vihāro" means the entire monastery enclosure, surrounded by a wall, including grass huts, etc. "Aḍḍhayogo" means a single-hall, long mansion. Some say it is a long mansion shaped like an elephant's back or a garuḷa. "Pāsādo" means a square, tall, multi-storied mansion. "Hammiyaṃ" means a mansion with a flat roof, with a moon-viewing terrace, not too tall. "Guhā" means a mountain cave. "Pūtimuttaṃ" means cow urine. The description of the story of the brahmin Rādha is finished. Description of the duties of a teacher 76. "Sahadhammikaṃ vuccamāno" means being advised with a precept such as "one should wear the lower robe in this way." "Vādaṃ āropetvā" means raising an argument, saying, "What is the fault in wearing the lower robe loosely? If there were a fault, there would also be a fault in wearing the lower robe neatly," and so on, thereby imposing a rebuke. "Taṃyeva titthāyatanaṃ" means that very doctrine, which is a place of origin of suffering, is a "titthāyatanaṃ." "Āyasmato nissāya vacchāmīti" means "I will dwell relying on the venerable one." The description of the duties of a teacher is finished. Description of the story of dismissal and non-forgiveness 80. The offense of a resident disciple relying on the previously mentioned characteristic should not be known. The connection should be seen. But in the books, at "not by that same characteristic," they omit the negative particle 'na' and write "an offense is to be known for the dependent pupil by that same characteristic." That is a writing error. For if an offense is taken by that same characteristic, then an offense would be incurred by the said characteristic for both one free from dependence and one not free. And thus, there would be a contradiction with the immediately preceding statement: "Indeed, by a dependent pupil, as long as one dwells dependent on a teacher, all duties to the teacher must be performed." And in the Visuddhimagga too – "A teacher of dependence, a teacher of instruction, a dependent pupil, a pupil of instruction, and those of the same teacher, as long as the dependence and instruction are not cut off, should be cared for." (Visuddhi. 1.41) It is said. Therefore, by the method stated, bringing back the omitted negative particle 'na' here, the meaning should be understood as: "an offense is not to be known for the dependent pupil by the same characteristic as stated for the co-resident." The explanation of the discourse on not bowing and not asking for forgiveness is concluded. The explanation of the discourse on the cessation of dependence 83. In the discourse on the cessation of dependence, by "or whoever shares in one meal and use, dependence is to be taken from him," it enjoins the taking of dependence only from the scrupulous, as it is prohibited with the unscrupulous. Here, by the word 'paribhoga' (use), co-residence involving common actions and so on is taken, since the use of requisites is taken by the word 'sambhogha' (sharing). And by this, it shows that sharing and co-residence should not be done with the unscrupulous. "There is no exemption" means there is no exemption from offense. "Such a one" means one from whom dependence was previously taken, and who shares in one meal and use, is such a one. "Thus said" means "I will come quickly" is said, and that is the meaning. "Four or five days" is merely an indication. If the similarity is known in one or two days, it should be taken as known by that day. Even if it is not known in four or five days, as many days as it takes to be known, that many should be exceeded. bāni. One should not make the excuse, "I am looking at the assembly." Regarding "young ones listening," even if they do not hear, they will come. If there is a perception that they are delayed by some obstacle, the exemption is obtained. Therefore, it is said, "He sends a message, 'I will stay right here,' there is no exemption." "There is no exemption even for one day" is said with reference to a lack of enthusiasm for going. For one who is enthusiastic, even if a few days pass due to arranging lodgings and so on, there is no fault. "One should reside there" means one should take dependence and reside right there in that suitable place. "It is proper to reside in that very monastery...etc." By this, it is said that the dependence is relaxed in that very congregation when the preceptor is accepting. But if he does not accept, either out of anger or due to disregard for the group, it shows that the dependence taken from others is not relaxed. The method stated in the relaxation of dependence from a teacher, "some teacher," and so on, should also be applied to the preceptor's departure and so on, and what is stated there should also be applied here and combined as appropriate. "Residing in another monastery beyond two clod-throws" means residing in another monastery outside the boundary of the precinct, beyond two clod-throws from the residence of the disciples. This shows that even outside the precinct boundary, if one resides in a nearby place within two clod-throws from the residence of the disciples and so on, the dependence is not relaxed. Within the precinct boundary, however, if one resides beyond two clod-throws, the dependence is not relaxed. The explanation of the discourse on the relaxation of dependence is finished. The explanation of the discourse on the five to be ordained 84. In the discourse on the characteristics of a preceptor/teacher, "a novice should not be ordained" means one should not ordain as a preceptor. "This is of one who is beyond training" means one who is beyond training, the mundane and supramundane aggregate of virtue. "By grasping the extremes" means by grasping the portions of eternalism and annihilationism. "The last two" means he is of little learning, he is unwise—these two factors. "The last three" means he is not able to remove arisen remorse righteously. to give, does not know the offense, does not know the rising from the offense— these three. For the inability to remove doubt by means of the Dhamma, which is the method of the Pāli commentaries, is indeed ignorance, and that too is stated as a factor of offense. Abhisamācāra is an excellent, supreme good conduct, the practice of duties and counter-duties. The training, which consists of the Khandhaka precepts, enacted concerning that, is Abhisamācārikā. For even a precept is called "training" there, because it must be learned by those who wish to fulfill it, through memorization and so forth. The training that is the beginning and cause of the holy life of the path is Ādibrahmacariyakā, the precepts included in both Vibhaṅgas. Therefore, it is said in the Visuddhimagga: "The precepts included in both Vibhaṅgas are Ādibrahmacariyakā, and those included in the Khandhaka duties are Abhisamācārikā" (Vism. 1.11). Therefore, in "sekkhapaññatti" (training enactment), "sekkhā" means to be trained, and "paññatti" means enacted by the Blessed One. It should be understood that all precept enactments included in both Vibhaṅgas are called "sekkhapaññatti." In "nāmarūpapariccheda" (discrimination of mind-and-matter), the wisdom that discriminates and knows the four kinds of mind (nāma), such as the aggregate of feeling, with Nibbāna, as described by the three categories of wholesome, etc., with their distinctions of genus, plane, person, association, basis, object, action, door, characteristic, function, etc., and matter (rūpa), which is divided into primary elements and derived matter, and the text that expounds this, is called Nāmarūpapariccheda. This shows that one should be skilled in Abhidhamma topics. "Sikkhāpetuṃ" means to cause to learn. The explanation of the five to be ordained is finished. Explanation of the former story of the other sectarians 86. In the story of the sectarian's probation, among "of the Ājīvaka," etc., the Ājīvaka is a non-action theorist, while the Nigaṇṭhas and other naked sectarians, who are action theorists, are included in the term "acelaka" (naked). Probation for sectarians is prescribed only for those who are completely naked. And to show that this is for one who comes to the bhikkhus in that very naked state, not for one who comes having covered himself, it is said: "If he..." ...and so on, it was said. There, "he also" refers to an Ājīvaka. "Possessions of a trifling nature" means the giving of a small amount of a meritorious offering. "Those who live by their beauty" means those who sustain themselves solely by their own beauty. "A haunt of courtesans" means a place where courtesans frequently reside. This applies everywhere. "Past their youth" means those who have reached old age without having been defiled, meaning they are still plump maidens. "Of taking" means of taking, of grasping. The description of the former story of other sectarians is finished. The description of the story of the five ailments 88-9. In the stories of the five ailments and so on, in the Pāli, "I am healthy, I will recover" means "I am healthy, I will recover." "The size of a fingernail" refers to the tip of the little finger's nail. Since it was said, "In a covered place, if it is the size of a fingernail and is in a non-growing state, it is permissible," it is established that even such a thing is not permissible in an uncovered place, and even in a covered place, if it is in a growing state, it is not permissible. To refute those who might take it that even in a visible place, something smaller than the size of a fingernail and non-growing is permissible, it was said, "But on the face," and so on. "Even the size of a jujube seed" means even the size of a jujube seed. In "even if it is in a non-growing state, it is not permissible," the word "even" indicates that even a boil smaller than the size of a jujube seed is not permissible. Therefore, it is said, "having made it skin-like," meaning having made it have existing skin.