English
” And here, this meaning is: “My birth is destroyed” is a conventional expression, meaning that the birth of aggregates, not arising due to the absence of conditions, because of the development of the path, which is the absence of defilements, and thus produced, is destroyed by attaining the state of non-arising, which is non-arising in the future. For, the destruction of conditioned phenomena by another condition is not possible; and if it were, there would be the absurdity of another condition, and so on. It is the production of a moment contrary to it that is the production of its destruction. “Tanti khīṇajātiṃ abbhaññāsiṃ” (I knew that birth was destroyed) is the connection. “Itthattāya” means “these kinds are ‘itthaṃ’ (thus), their state is ‘itthattaṃ’ (thusness), for that purpose.” “Dassento” means “showing by way of conclusion.” The section describing the account of the three knowledges is finished. The account of the declaration of being a lay follower 15. “Aññāṇaṃ” is a genitive case used in the sense of possession, with the word “dhi” (mind). “Pādāni” means “feet.” “Yasasā” means “with a retinue.” “Kotūhalacchare” means “in curiosity and wonder.” “Ayaṃ” is a word indicating proximity. This is not a reduplication in the sense of repetition, but rather in the sense of two meanings. Having assented, he then said, "etc." "Excellent" is a neuter designation of a state, accomplished without distinction, by common meaning. And it stands in the same way even with respect to the specific aspects of the teaching's clarity, etc., because it was accomplished previously, thus he said, "Excellent...pe...clarity." Placed face down by someone. Born face down by itself. "By means" means by methods, or by reasons demonstrating tastelessness, formlessness, etc. Since the root "gam" (to go) does not have two objects, the two words "Gotama refuge" are not a phrase of usage. But rather, it is only the former, and to show that the latter is a personal statement, it is said, "I go to Gotama for refuge." And thereby it shows that the word "iti" (thus) is understood as omitted. "Of evil" means from evil, from demerit. For the word "tāta" (dear one) is appropriate only when referring to an offspring. By the two words "those who have attained the path, those who have realized cessation," only those who have attained the fruit are shown, not those on the path, thus he said, "and those who practice as instructed." By "expansion," he includes the statement made in "Whatever things, monks, conditioned or unconditioned, dispassion is declared to be the best of them" (Iti. 90; A.N. 4.34). "Without craving" means free from craving. "Not repulsive" means, by indicating the meaning of non-opposition, unconflicting, pure, or excellent. "Skilful" is either because it is to be made proficient by speech, or because it is connected with excellent qualities of meaning and sound. "United" means joined, assembled. "Where" refers to "in which pairs of persons." "And the eight individuals who are seers of the Dhamma" means those eight individuals are seers of the Dhamma because they have seen the Noble Dhamma. In "refuge" and so on, this is the brief meaning: The Triple Gem is called refuge in the sense of destroying fear, harm, etc. The arising of a thought, proceeding in the manner of taking refuge in the Triple Gem, saying "that Triple Gem is my protection, my shelter, my ultimate resort," due to the qualities of the Buddha's perfect enlightenment, etc., is called taking refuge. One endowed with this aforementioned thought-arising is said to go for refuge. And this going for refuge has two kinds of divisions, according to mundane and supramundane. Among these, the supramundane refuge-taking By the complete cutting off of defilements, it is perfected at the moment of the path. Worldly taking of refuge occurs in four ways: by dedicating oneself, saying, "I dedicate myself to the Buddha," and so on; by having him as one's sole resort as stated; by becoming a disciple; and by prostration. It should be understood that in all these cases, taking refuge is due to the state of being the highest object of offerings, not due to fear of relatives, teachers, and so on. Thus, for one who bows to a sectarian out of kinship and so on, refuge is not broken; for one who bows to another due to their being an object of offerings, refuge is broken. The definite attainment of Nibbāna for worldly taking of refuge is a similar result to the definite attainment of Nibbāna for one who has taken refuge in the future. The attainment of all worldly accomplishments and the transcending of suffering in the lower realms are the beneficial results. Doubt and wrong knowledge, and so on, in the three objects are its defilement. Its breaking is also twofold: culpable and blameless. The first occurs through prostration to sectarians preceded by wrong view, and so on; and that is culpable because its result is undesirable. The blameless, however, occurs through death. It should be understood that there is no defilement or breaking at all for supramundane taking of refuge. "Who is a lay follower?" and so on, are questions about the nature and causes of being a lay follower. Here, whoever, whether a householder, human, or non-human, has gone for the three refuges in the manner stated, that one is a lay follower. And whoever, by the act of taking refuge and so on, venerates the Triple Gem, is called a "lay follower." The five abstinences are his morality. Abandoning sinful livelihoods such as the five wrong trades, and so on, and living righteously and equitably is his livelihood. Lack of faith, immorality, and so on, are the failures of being a lay follower; the absence of these is success. "At the front of the monastery" means at the section of the dwelling place, such as a chamber. "Today's state" means the faith and so on that occurred on this day. A "body-limb" is a part of the body that is a cause of bodily intimation. A "speech-limb" is the lips, tongue, and so on, that are a cause of verbal intimation. "Without moving" means without stirring. And by this, the movement of the organs of articulation and the production of sounds due to the wind element before the utterance of speech, is Bodily intimation does not occur, because there is no intention to intimate separately; it is included only in verbal intimation, being helpful to it. Just as when scratching the body with the body, etc., the change in form of the earth element, which is the cause of sound production, is not verbal intimation because it does not intimate a separate intention; so too is this, it shows. For these intimations arise from the intimation of intention, not merely as changes in form that are causes for the production of movement and sound in wind and earth. And thus, the non-intimation of changes in form of the aforementioned types, which are causes for the production of movement and sound in external things like trees, should be understood as established. Some say that "vācaṅga" means a part of a word like "let it be, good," etc.; that does not agree with "without stirring." "Having exercised patience" means having given permission. "Having held patience" is also a reading; the meaning is "having taken it in the sense of not going out." "Facing" means having one's face turned towards the Blessed One; therefore it says "having departed." 16. Because the root "yāc" (to ask) is ditransitive, it is said, "The Blessed One was asked for the rainy season retreat." "Even in a good harvest season" is said to clarify the meaning already stated, "even when very cheap." Even when very cheap, when they give something and take much early and late grain, that is the meaning of "in such a time." "Begging" means asking. "Sown grain" means planted grain. "There" means in Verañjā; by this, it shows the derivation of the adjective "salākāvuttā" by the suffix "paranipāta" as "where only a stick is said to be." Or alternatively, the derivation "salākāvuttā" should be seen as "where all grain is said to be only a stick, produced, accomplished"; therefore it says "only a stick is accomplished." To show the derivation "salākāvuttā" as "where livelihood is said by a stick," "by a stick" etc. is said. "In the place of making grain" means in the place of measuring grain. "Coin examiner" means one who examines kahāpaṇas. "By gleaning with a collection" — here "by a collection" means by a bowl. taking the bowl, is the meaning. That by which a monk is supported is a support, a bowl. Therefore it is said, "with a bowl, he gathers alms," and so on. Or, with a support means by taking, the bowl to be taken for alms is established, thus it is said, "taking the bowl." The northern region of the Ganges is Uttarāpatha, that is their dwelling place, or they came from there, thus they are Uttarāpathakas, therefore it is said, "residents of Uttarāpatha," and so on. "Uttarāhakā" is also a reading, the same meaning by way of etymology. Mandira means a stable. Some write "Mandara," that is not good. And because that stable was made in a circular shape and of many kinds, therefore it is called "assamaṇḍalikāyo" (horse circles). The region to the south of the Ganges is Dakkhiṇāpatha, the people born there are Dakkhiṇāpatha people. Those who consider the Buddha as their own, who take him as their very own, are Buddhamāmakas (Buddha-devotees), likewise in the others. Thus, when the meaning is taken in the way stated later. Paṭivīsa means a share. Tadupiya means suitable for that, sufficient for that. Having obtained, it is connected with "is not." Or, "obtained" is a reading, meaning they do not obtain a place of service. A kinsman and one who is superior due to the possession of highly praised qualities is a ñātiseṭṭha (chief kinsman). In such places, this one alone is suitable, the meaning is that in times when alms are difficult to obtain, without making preliminary talks or allusions, remaining in the highest ascetic practice