English
And the respectful acceptance of this advice was the elder's ordination and higher ordination (Saṃ. Ni. Aṭṭha. 2.2.154). The jhāna whose object is the counterpart of a bloated corpse. Perception of a bloated corpse. The perception of form is the rūpāvacara jhāna with a kasiṇa as its object. These two jhāna states are indicated by the heading 'perception'. And Sopāka, when asked by the Blessed One, said, "They are one in meaning as rūpāvacara, only the expression is different." "Āraddhacitta" means "mind that has been pleased." The ordination (upasampadā) involving the acceptance of the Eight Chief Rules (garudhamma) and so on, will become clear by itself later. "By the very last method" means by the very last division. The ñatticatuttha kammavācā (motion-fourth formal act) is the basis (ṭhāna) because it is the cause of the ordination act. "Worthy of that basis" (ṭhānārahaṃ anucchavikaṃ) means an act free from faults of the object, etc., is called "worthy of the basis" (ṭhānāraha), because an act associated with faults of the object, etc., by its nature, is not worthy of a kammavācā. Or, "basis" (ṭhāna) refers to the teaching (sāsana) comprising the three trainings, because it is the cause for attaining Nibbāna. An act suitable for that is "worthy of the basis" (ṭhānāraha). For only one who has been ordained by an act with the prescribed characteristics is able to undertake and fulfill the entire teaching. Therefore, every Sangha act culminating in a pure kammavācā is called "worthy of the basis." Thus it is said, "worthy of the Teacher's teaching," meaning suitable for one who has perfected the entire teaching, including morality. The meaning here is that although it is stated that only one ordained by a ñatticatuttha act is subject to all training rules, and it appears from the texts that pure beings ordained by "Come, monk" (ehibhikkhūpasampadā) and so on, are incapable of transgressing minor rules (paṇṇattivajja) or are free from fault, yet in reality, even for them, the committing of offenses, even in minor rules (paṇṇattivajja) or worldly offenses (lokavajja) such as drinking alcohol, can occur unintentionally before the arising of the path. Thus it is said: "Two persons are incapable of committing an offense: Buddhas and Paccekabuddhas. Two persons are capable of committing an offense: monks and nuns" (Parivāra 322). This statement, "ordained by a ñatticatuttha act," is said predominantly, referring to monks who are capable of transgressing all training rules at all times. By way of etymology/expression. By way of usage. By way of expression means by way of usage. By way of qualities means by way of the qualities of the signs of monastic usage. Description of the Analysis of the Term 'Right Livelihood' Virtues and the like, being supports for turning away, are superior to worldly ones. To show they are called 'higher virtue' and so on, the section "What then?" was begun. Therein, the five-fold and ten-fold virtue is spoken of as virtue in the time before a Buddha's arising. This is because it is not a support for turning away. But the five, eight, or ten-fold virtue, protected by lay followers, male and female, and by novices and probationers, who have firm faith in the Dispensation, having truly known the Triple Gem's qualities, when a Buddha has arisen— that too is higher virtue, being a cause for the path's arising. Indeed, the Pātimokkha restraint virtue, by being a condition for the insight-path's arising, has become higher virtue than worldly virtues, just like higher mind. No other distinction of higher mind from worldly mind is found, apart from being a condition for the insight-path. And both are struck by the three characteristics, due to the absence of self-essence in the beginningless cycle of rebirth. And are rooted in defilements like ignorance and craving, which proceed as "I" and "mine." And the cessation of that cycle is only through excellent insight, supported by virtue and mind's power, capable of destroying those defilement roots. And by truly knowing the Rightly Self-Awakened One, the teacher of that (path), is a preacher of true Dhamma, without error, due to his immeasurable qualities, like omniscience— by undertaking and training in it, it becomes a support for turning away, not for any other reason. And if that support for turning away is common even to the five precepts in the Dispensation, why should this not be higher virtue? For the path arises even for householders like Anāthapiṇḍika and others, who abide merely in the five precepts. Indeed, the path's arising does not occur without higher virtue and higher mind. And though for some, due to insufficient support, it may not cause the path's arising in that very existence, yet it certainly will be in a future existence. Thus, for those who die with higher virtue, they are virtuous ordinary people... like the restraint of the Pātimokkha of people, therefore it is said, "It occurs only at the arising of a Buddha," and so on. Even the five precepts, etc., which are observed with the aspiration for release, occur only at the arising of a Buddha. For it is not promulgated, and so on, but that is said with reference to the entire Pātimokkha in an excellent sense. For even the householder's precepts, which are a part of it, such as abstaining from taking life and from taking what is not given, only Buddhas are able to promulgate them as the basis for the arising of the path, by cutting off the stream of transgression that hinders the arising of the path in all doors of body and speech, as they appear in the Vinaya, in the Pārājika Sutta, Vibhaṅga, and so on, not others. For its quality of being higher virtue is stated with reference to the arising of the path. Therefore it is said, "The virtue associated with the path and its fruits is higher virtue even than the restraint of the Pātimokkha." For it is called higher virtue without interruption, being the foundation of the path. "Not intended here" means "training" is not intended in this first Pārājika matter. "The mundane eight attainments of consciousness" is said with reference to the eight consciousnesses associated with the rūpa and arūpa jhāna, which are to be attained by mundane people who do not know the nature of the Dispensation. For there is no distinction of mundane and supramundane in the exalted states, whereby the mundane qualification would exclude the supramundane. Therefore, the mundane qualification is made to exclude the exalted jhāna to be attained by those in the Dispensation. Just as here, so also in "the eight wholesome consciousnesses of the sense-sphere," the mundane qualification must be made. For this is the distinction of consciousness from higher consciousness, that it arises in a person who does not know the Dispensation. And thus, even without the arising of a Buddha, the higher virtue and higher consciousness of the virtue and consciousness of Paccekabuddhas and others who know the nature of the Dispensation are established. "Not without the arising of a Buddha" is said because others, such as Paccekabuddhas and Bodhisattas, lack the ability to teach as a cause for realization. But they do teach the virtue and consciousness that are a cause for future accumulation, and although that is higher virtue and higher consciousness due to being a cause for the path, it is of little account. Due to the lack of widespread common usage, it is not a conventional term, and thus it should be understood that the restriction "only when a Buddha arises" is made. Indeed, by the commentary's statements such as "he who has not attained that," in the explanation of higher mind here, and in the explanation of higher wisdom above, it is understood that the higher mind and higher wisdom associated with the paths and fruits are rejected, and thus worldly higher mind and higher wisdom are intended here. It is also understood that even one who has attained both of these may engage in sexual misconduct. However, in the Pāli, since it is stated, "This training in higher morality is the training intended in this context," it is understood that even worldly higher mind and higher wisdom are not intended. Therefore, the intention in both the Pāli and the commentary should be understood thus: as soon as the thought "I will engage in sexual misconduct" arises in the mind, worldly higher mind and higher wisdom decline. However, higher morality does not decline merely by the arising of such a thought. Thus, only the training in higher morality is mentioned in the Pāli. In the commentary, however, to show this distinction—that for a bhikkhu who has attained the supramundane path, the thought "I will engage in sexual misconduct" does not arise at all, because his attainments are unshakeable, whereas for ordinary people who have attained meditative states, it may arise for some reason, because their attainments are shakeable—it should be understood that by "he who has not attained that," only the supramundane attainments are rejected. Here, by "there is what is given," "what is given" refers to the volition of giving. The meaning is that there is a result for that which is given. The same method applies to "there is what is sacrificed" here. By the word "etc.," offerings and so forth are included. There, "what is sacrificed" is indeed a great sacrifice, a great offering common to all. "What is offered" is a sufficient honorific. Whether it be one's own, or another's, the ten unwholesome courses of action, or all unwholesome phenomena, because they produce harm, are not called "one's own action." Wholesome phenomena, which are the opposite, are called "one's own." Or, both wholesome and unwholesome, by the statement "we are owners of our kamma," are "one's own" for beings in the sense of being accepted as such when the cycle of existence continues. Thus, in the state of being one's own due to kamma-ownership, arising as one's own possession...