English
Therein, by the desire and passion of both, bodily contact is mentioned. By the desire and passion of the woman alone, the touching of the navel is mentioned separately. Indeed, the mother of Sāma the Wise, having conceived a desire for the birth of a son, at the time of touching her navel, had a mind agitated by sensual passion; otherwise, the birth of a son would not have been possible. They also say, "Sakka created the conditions for her sensual passion to arise." Or, it should be understood that this touching of the navel is mentioned separately from bodily contact due to the specific case. For Mātaṅga the Wise, by the touching of the navel by the auspicious-sighted woman, the birth of Maṇḍabya occurred. In the navel of Caṇḍapajjota's mother, a scorpion stung and went away; thereby the birth of Caṇḍapajjota occurred. Thus it is said, "by this very method," and so on. This (woman) is Sudinna's former second wife. "Referring to which" means referring to which transgression. "And the mother and father are united" – by this he indicates the possibility of semen. "And the mother is in season" – by this he indicates the possibility of blood. "Gandhabba" means the being destined to enter that (womb) is intended; it is said to be "gantabba" (to be gone to), and here the 'ta' sound is changed to 'dha'. Or else, "gandhabbas" are performers (actors); like them, taking on various guises in various existences, this one is also called "gandhabba." He, at the moment of the parents' union... Even after conceiving, within seven days, born there, is called "present." "Of the embryo" means the rebirth consciousness together with the kalala-form. For that is here intended by "embryo," as in "she conceived an embryo by him" and so on (Pārā. 36). "His transgression" is the connection. In the Pāli, after "Indeed, friends, the Sangha of bhikkhus is free from tumors, free from dangers," one should understand by supplying "in that Sangha of bhikkhus" that Sudinna... etc. ...caused danger. "Itiha" (the particle compound) has the meaning of "thus." "In a moment" is a synonym for "in an instant." Even if it rises up to the Brahma-world, such a great sound of the devas is not perceptible to humans, just like their form. Therefore, only when Sudinna spoke later should it be understood that they knew. 37. "The holy life of the path" is said metaphorically to be the three trainings, which are the foundation of the path, because they are to be practiced throughout life. "Undistracted" means not busy with recitations and so on. "Having cut off the burden" means with severed feet, or with a severed trunk. "He thought" shows that "he pondered" is a verb. Therefore, by bringing in the particle "ca" (and) in "he became thin... etc. ...and he pondered," the Pāli construction should be made. 38. Gathering in a crowd, in an assembly of people, is association with groups; that itself is proliferation; by that proliferation of group association. "Whose" means those of him. "Comfortable conversation" means comfortable conversation due to familiarity, the meaning is pleasant talk. Derived matter, only through fundamental matter, becomes adorned and plump, thus it is said, "clarity" etc. The particle "dāni" here functions in the sense of "pana" (but), because the word "etarahi" (now), which denotes that time, is mentioned separately, thus it is said, "But you..." The word "no" like the word "nu," is for asking, thus it is said, "Are you...?" "That very thing" means the characteristic of desiring the lay state itself. "Discontent itself" - to show that there is other discontent, which is excluded by the particle "eva" (itself), "higher wholesome states" etc. are mentioned; calm and insight are called higher wholesome states. This, beginning with 'but', is a showing of the special things to be said above. 'Merely a synonym' means merely a verbal explanation. Therefore, in this Dhamma, when it is taught for dispassion, this is the meaning. 'Indeed' (nāma) is for censure. 'Supramundane Nibbāna' distinguishes it from the Nibbāna of the destruction of defilements mentioned with 'for dispassion', etc. The conceit that arises depending on birth, being a cause of intoxication, is 'intoxication of conceit'. The conceit that arises as "I am a man" is 'man-intoxication'. Some say, "Conceit arising from the inability to practice the Dhamma, or indeed lust, is 'man-intoxication'." By the word 'etc.', it includes intoxication of strength, etc. 'The three-realm round' means the round (saṃsāra) due to the arising of kamma, defilements, and results in the three realms. 'Becomes dispassionate' means departs. 'Birthplaces' (yoniyo) are egg-born, etc. But even if beings are not mixed with them, they are said to be 'birthplaces' because they are mixed by virtue of being of the same kind. Here, 'by way of understanding, investigating, and abandoning': the comprehension of dependent mind-and-matter by way of characteristics, etc., is called 'understanding-comprehension'. Worldly insight that proceeds by way of contemplating groups, etc., is called 'investigating-comprehension'. The Noble Path is called 'abandoning-comprehension'. Here, however, since the functions of understanding and investigating are also accomplished at the moment of the path due to non-confusion, all three kinds of comprehension are stated with reference to the Noble Path itself. Therefore, it is said, "the supramundane path is spoken of." 'To be drunk in sensual pleasures' means the cravings that grasp the beautiful and other aspects, which are reckoned as 'to be drunk in' objective sensual pleasures. Here, the subjects are taken by way of the objects. 'In three places' means in those places stated thus: "the Dhamma is taught for dispassion... (etc.)... not for attachment." 39. 'For imposing the rule of Kali' means for imposing blame. 'Kali' is a name for anger; its rule is 'kalisāsana', which is censure spoken out of anger. 'Transgression' is indeed an overstepping. 'Of the qualities that make one a recluse' means of the qualities like shame and dread of wrongdoing that make one a recluse. In the Pāli, by the use of the word 'how' (kathaṃ), "you will not be able" is made a future tense statement. Some also say, "by the use of the word 'nāma'." 'Extremely painful result' means for householders "Even a not very blameworthy action, for renunciants, due to transgressing the Buddha's command and destroying the three trainings undertaken, becomes greatly blameworthy," it is said. "That which is in water is aquatic," "a washing task," thus he says, "water task," and so on. "You will attain" is a future tense word, made by combining with the word "nāma," thus he says, "it should be combined with the word 'nāma'." "Lack of restraint, which is the cause of difficulty in support and so on, is here expressed by the word 'difficulty in support and so on,' by way of metonymy (effect for cause)," thus he says, "for the lack of restraint which is the basis of difficulty in support and so on." "Self" means "existence." "Difficulty in support" means the state of being difficult to support by oneself and by supporters. "Association and mingling with beings and defilements is saṅgaṇikā," thus he says, "by group association," and so on. "For the fulfillment of the eight bases of idleness": "Work is to be done," is one; "I did not do it," "The path is to be trodden," "I did not go," "I did not obtain sufficient food," "I obtained it," "An illness has arisen in me," "I have recently recovered from illness," is one. These are the eight bases of idleness. And here, laziness is expressed by the word "idle." Indeed, even without a suffix indicating state, the meaning of state is understood, just as "the whiteness of cloth." "For the turning away which is the removal of all defilements" means for Nibbāna, which is the cause of the removal of all defilements like lust and so on; the meaning is "for Nibbāna." "Connected with restraint and abandonment" means endowed with the five restraints like moral restraint and so on, and with the five abandonments like abandonment by suppression of opposites and so on. "Not bound by the Suttanta" means not composed in the manner of Suttantas, which are the Pāli texts in the three Piṭakas, and not included by the reciters (of the councils); therefore he says, "free from Pāli." And thereby it shows that it is appropriately included in the commentaries. Indeed, such miscellaneous teachings are the source of the commentary. "Okkantika Dhamma teaching" is a Dhamma teaching spoken in various ways, inserted again and again into each relevant context; therefore he says, "the Blessed One, it is said," and so on. "With the intention of rejecting" means with a mind that crushes (disregards) even a laid-down training rule, saying, "What is this for?" "By way of the stated purpose" means "by way of the means of attaining a foundation." In the Sikkhāpada-vibhaṅga, the abstinences specified, such as "at that time, the turning away from, the abstinence from sexual misconduct" (Vibha. 706), and the volitions specified, such as "at that time, the volition, the intention" (Vibha. 704), and the phenomena such as contact, etc., specified as "contact... non-distraction" (Vibha. 705) for one abstaining from sexual misconduct – to show that these are the training rules, it is said: "And this meaning is to be understood in the manner stated in the Sikkhāpada-vibhaṅga." They say: "What is there the 'name-body' and 'word-body' – this is stated in the Mahāaṭṭhakathā." "Name-body" means a collection of names, merely a designation of names; the rest are also synonyms of it. "Portion of training" means the abstinences and so on that are stated, and the word that reveals them. "By way of purpose" means special benefits, special advantages. And since these are the causes for the promulgation of the training rules, it is said "by way of cause." In the absence of pleasant dwelling,