English
The blessing at the raising of a parasol is a parasol-blessing. ‘Janapadakalyāṇī’ means a beauty in the country; she is called thus because she possesses the five beauties and other qualities not common to others. ‘Tuvaṭa’ means quickly. ‘Anicchamāna’ means not wishing in his mind, but when the Blessed One said, “Will you go forth, Nanda?” he, unable to refuse out of reverence, said, “Yes.” And the Blessed One ordained him by this stratagem. ‘Brahmarūpavaṇṇa’ means a form similar to the form of Brahmā. ‘Tyassa’ means ‘te assa’ (those of him). ‘Nivattetuṃ na visahī’ means he was unable to dissuade him because the Blessed One had said, “Do not dissuade him.” The seven kinds of noble wealth are— “The wealth of faith, the wealth of virtue, The wealth of shame and fear of wrong; The wealth of learning and of giving, And wisdom is the seventh wealth.” Thus is said the seven kinds of noble wealth. ‘Adhimattaṃ Rāhule’ means that when Rāhula was ordained, there was greater suffering than the suffering that arose from Nanda’s ordination. ‘Ito pacchā’ means after this, in the days following the arising of this sorrow, because there are no thoughts of aversion due to affection for relatives in non-returners. In the Pāli, ‘puttapema’ and so on are said to show the intensity of the king’s affection for his son. For the affection for a son is said to “penetrate the skin… and the bone marrow,” by agitating the entire body with the force of love that arises spontaneously with oneself. ‘Attano piyatarā’ refers to the Blessed One. ‘Putte’ refers to Rāhula. ‘Saddahantena’ means by his word, without doubt. If there is doubt, it is an offense. The commentary on the story of Rāhula is finished. The commentary on the story of the disciplinary offense and punishment 106. In the Pāli, in the novice’s training rules and so on, the training rule The 'khāpadānī' are sections of training. Or they are means of attaining the trainings in higher morality. Life, in the ultimate sense, is the life faculty. Its destruction, not allowing it to continue in a continuous manner, having overcome with weapons etc., having overpowered, causing its fall, is the destruction of life. The meaning is the killing of life. But that, in meaning, for one who perceives a living being as a living being, is indeed the intention to kill, which gives rise to an attempt to cut off the life faculty. Therefore, abstinence from the destruction of life. Because it is a cause of enmity, it removes, it takes away the evil deeds like destruction of life, which are called enmity; thus this abstinence is called 'veramaṇī'. Or because one abstains by means of it, it should be called 'viramaṇī', but by way of etymology, 'veramaṇī' is said to be the abstinence undertaken. This method applies to the rest as well. The taking of what is not given is taking what is not given; it is indeed the intention to steal. Unchaste conduct is ignoble conduct. The intention for sexual intercourse, which gives rise to the practice by way of the sexual organ. Falsehood is an unreal thing. The speaking of it, knowing it to be unreal, the intention to make it known as real, is false speech. Liquor produced from flour, cakes, etc., and fermented drinks of various kinds like flower-extracts, etc., are 'surā' and 'meraya'. That very thing, by reason of intoxicating, is an intoxicant, and by reason of causing heedlessness, is a cause of heedlessness. By whatever intention one drinks it, this is a designation for that. Starting from dawn until midday, this is called the time for food for the noble ones. Any other time is an improper time. 'Bhojana' (food), by reason of being eaten, here refers to all that is consumable for a limited time. Its consumption, here, by the elision of the latter part of the compound, is intended as 'bhojana'. The consumption of food at an improper time is eating at an improper time. Or the consumption of food that is consumable for a limited time at an improper time, this meaning of 'eating at an improper time' should also be taken. In meaning, it is indeed the intention to consume what is consumable for a limited time at an improper time. Because it is not in conformity with the teaching, a distracting, obstructing sight is the sight of shows. It is the name for seeing and hearing dances, songs, etc., and for all games like quail fights, gambling, etc. Here, by 'seeing', the five consciousnesses, by their nature of apprehending their respective objects, by the word 'seeing'... Because it is to be included, listening is also included. And here, by the words 'dancing, singing, instrumental music', one's own dancing, singing, and so forth are also to be understood as included. "Garland" means that which is bound or unbound, even if made of thread and so forth, worn for adornment, it is called "garland". "Perfume" means any kind of fragrant substance other than scented powders and ointments. "Ointment" means a fragrant substance taken after grinding, which also colors the skin. "Wearing" is putting on. "Adorning" is filling up a deficient place. "Beautifying" is enjoying by means of fragrance and by means of skin color. Or, in the case of garlands and so forth, wearing and so forth should be applied in order. The basis or cause for their wearing and so forth is the intention to transgress. "High" is a particle synonymous with the word "high". "High couch" refers to a chair and so forth that exceeds the proper measure. "Grand couch" is one spread with inappropriate coverings, and with a red canopy. Indeed, in these cases, "seat" and "couch" are included by the words "high couch" and "grand couch" through the elision of the latter part of the compound. In "accepting gold and silver", by the word "silver" is included all currency, such as wooden coins and so forth. Pearls, gems, and so forth, as well as grains, fields, clothes, and so forth, are also to be understood as included here. By the word "accepting" are included causing to accept and approving. "Object of destruction" means the cause of the destruction of the mark (of monkhood) due to being a ground for a pārājika offense. 107. In the Pāḷi, "making a barrier for the entire monastery" means making an obstruction to entry into the entire monastery. "The monastery should be made a barrier" means the monastery should be made a barrier, or a barrier should be made in the monastery, this is the meaning. Therefore, "to make a barrier there" is stated in the locative case. The same method applies to "a barrier for food" and so forth. "Or where he dwells" refers to the fixed dwelling place or lodging obtained by the novice through seniority, or his own property. "Or where he resorts" refers to the dwelling place of the teacher and preceptor. Therefore, it says "one's own" and so forth. "One's own" means oneself, the teacher, the preceptor... The meaning is: it wastes. That by which they are punished, disciplined, is a punishment, and since it is to be done, it is an act of punishment, such as obstruction. Or to let water in, to let water into ponds and so on. The explanation of the story of the act of punishment for the training rule is finished. Explanation of the story of the unasked obstruction and so on. 108. "Even for co-residents and pupils" is said referring to those who are fully ordained. For even if their teachers and preceptors are lenient towards them, if they do not restrain them, then the act of restraint, such as obstruction, must be done by others. "They gather" means they gather by way of enticing with the four bases of sympathy, such as giving, thinking, "We will break them away from the other group and gather them." Whether he breaks away or not, there is an offense in the attempt of the one who gathers. "It is not proper to break away and gather" means it is not proper to break away, nor is it proper to gather. But it is proper to speak of the danger, meaning it is proper to speak out of respect for the Dispensation or out of compassion for others, not out of a desire for factions. "And the taking of a dwelling is suspended" shows the cutting off of the rains-residence. It should be understood that even for fully ordained monks, due to the falling into a pārājika offense, and the loss of even the state of a novice, such as taking refuge, the taking of a dwelling is suspended, and they do not receive the Sangha's gains. "If the refuges were taken again in the former period" shows his entering the rains-residence on that very day along with the taking of refuge. "In the latter period, the rains-residence" is merely a showing of the taking of the gain of the rains-residence. Even before that, or after that, a novice whose morality is not impaired, having entered the rains-residence in the former period, receives the rains-residence and the seasonal robe that arises in the Sangha during the robe months. "If they were taken in the latter period" shows the entering of the rains-residence in the latter period and the cutting off of the rains-residence. For he does not receive a share in the seasonal robe. Therefore, it is said, "The gain should be given after announcement." However, as for the gain of the rains-residence, if the donors, the owners of the dwelling, for the protection of the dwelling, They say that even if one goes to the western quarter, performs the duty, and resides in one's own lodging, the rain-residence robe should be given. It should be given even without asking permission. However, what is said in the Sāratthadīpanī: "He receives the rain-residence robe from the western quarter because he has again gone to the western quarter for the rains," if that too is said based on this intention of the donors of the rain-residence robe, it is good. But if it is said with reference to a communal robe or a seasonal robe, it should be understood that it is not appropriate. "Not knowing" means that for one who drinks not knowing it is "liquor,"