English
Knowledge of kamma and its results, and this is merely an indication. But all wholesome wisdom leading to rebirth, rooted in the Dispensation, is included in the knowledge of kamma and its results. Indeed, all wisdom leading to the cessation of rebirth, rooted in the Dispensation, is called "knowledge conforming to the truths." And that alone is higher wisdom; all the rest should be understood as knowledge of kamma and its results. Therefore, the Blessed One included all knowledge in the fourfold knowledge: "knowledge of kamma and its results, knowledge conforming to the truths, knowledge of one endowed with the path, knowledge of one endowed with the fruit." However, insight knowledge that discerns the characteristics of the three marks is said to be supreme due to its being a proximate cause of the path. For the higher wisdom of other wisdoms, such as recollection of the Triple Gem, is also equal, being a cause for the path, so it should be understood. The method of exposition on the analysis of the term 'living' is concluded. Exposition on the Analysis of Renunciation "Without revealing weakness" means when weakness is declared, with phrases like, "Oh, if only I could renounce the Buddha!" "Becoming common currency" means in the manner of expressions common among people, such as "seven or eight." Regarding "two or three nights" (Pac. 52): Just as, to mean three consecutive nights of sleeping with an unordained person, without interruption, and without taking "three nights" by sleeping together intermittently, the phrase "two or three nights" is stated without interval, to signify the rising of dawn on three consecutive nights; and thus the purpose of including "two nights" can be understood; similarly, here too, to show that there is a purpose in including "without revealing weakness," the phrase "or of the renunciation of training" and so on, is stated. Now, to show that "without revealing weakness" has a distinct meaning apart from being merely an explanation of the preceding word, the phrase "and moreover" and so on, is stated. Regarding "distinction and non-distinction": Here, when a statement is merely a revelation of weakness, and not a renunciation of training, then there is a distinction between the renunciation of training and the revelation of weakness. But when a statement is both, then there is no distinction, no non-distinction. also, that is specific and non-specific. Because "Kaṭha" is read in the roots as "in difficult living", it is said "attained to difficult living". Indeed, weariness is ukkaṇṭhā; he who has gone from this is ukkaṇṭhita, meaning "attained to difficult living". Ukkaṇṭhā is that for which the throat has gone up; a person seeking a path to go, like a herd of cattle confined in a pen due to displeasure, becomes ukkaṇṭha, that ukkaṇṭha. Showing the meaning "displeased from this also is ukkaṇṭhita", it is said: "dwelling with the throat raised". And that weariness is indeed due to distraction, thus "distracted" and so on is said. From the state of a recluse, that is, from ordination. By the manner of conceiving states, that is, having fallen from the state of a monk, desiring to attain whatever state of a householder and so on, he conceives his own existence as "I might be"; by that very manner of a householder and so on, by the manner of conceiving his own existence, is the meaning. 46. In the Pāli, "If I were to reject the Buddha, it would indeed be good," is the meaning. For "Apāhaṃ, handāhaṃ", the meaning should be taken in the same way as stated here. He says, "My mind arises: 'Let me reject the Buddha.'" 50. "I do not delight" shows the absence of happiness due to the abundance of suffering in renunciation. "I do not rejoice" shows his own lack of joy in the blameless happiness existing in renunciation. 51. By that breaking of speech, even by breaking speech, he prevents communication by another bodily action. Even if, due to lack of linguistic skill and a complete lack of understanding of word meanings, he understands only this much of the intended meaning, "This one desires to abandon the teaching" and so on, "This one desires to abandon his own state of renunciation and makes this breaking of speech," it is still a rejection, so it is shown. Therefore it is said, "He understands even this much". "Padapacchābhaṭṭha" means a reversal of words; all languages remaining apart from the Magadhan language are to be known as "barbarian languages". "Entered the field itself" means entered the field itself, which is the ground for the rejection of the training to grow. Messenger, that is, mouth. the teaching. Teaching means a written teaching, or showing letters carved into a wall or pillar. Regarding the arising of speech when the mind is intent on renouncing, it is said to be "associated with the mind," meaning, originating from the mind. To show the difference in understanding, whether determined or undetermined, it says, "if only this one knows," and so on. And this distinction, "he speaks, he makes known," is to be understood as obtained by the method stated here, that the understanding is intended for the one to whom he speaks, for it is not possible here that one speaks to one person and makes it known to another. Since it is said, "even if one of them knows," it should be understood that even if it is announced with the determination that "only two should know, one should not know," the renunciation occurs if even one of them knows. "Fearing that they might prevent him," means, fearing that they might hinder him. "Knower of the occasion" means one who knows the sign of the teaching; but here, one who knows merely the intention is also called a knower of the occasion, therefore it says, "discontented," and so on. Therefore, even if one fully understands the meaning of phrases like "I renounce the Buddha," and so on, if one does not know the intention that "he says this because he wants to fall from the state of a monk," the training is not renounced. But even without understanding the meaning, if one knows that "he speaks because he is discontented," the training is renounced. The ear-consciousness process grasps only the sound, but the grasping of the meaning is through a succession of mind-consciousness processes, therefore it says, "at that very moment," and so on. 53. "Praise-offering" means a treatise that proclaims the virtues of the Teacher. "In the Upāli verses" means in the verses spoken by Upāli the householder in the Upāli Sutta, beginning with "the wise one, free from delusion," and so on. "As heard" means just as stated in the Pāli. "Of infinite wisdom," and so on, are names found in the praise-offering. "The wise one," and so on, are in the Upāli verses. Here, "enlightenment" is called omniscience, and since it is the cause of knowing, he is "one whose wisdom is enlightenment." In "the well-proclaimed Dhamma," and so on, the word "Dhamma" is for the words "well-proclaimed," and so on. To show the synonymity of Dhamma, it is said. Therefore, rejection is called rejection by synonym, as stated in "I reject the well-proclaimed (Dhamma)" and so on. But when stated together with the word Dhamma, it should be understood as rejection according to its literal meaning. The same method applies to "the well-practiced Sangha" and so on. "Wholesome Dhamma" and so on are also names stated with reference to Dhamma itself, such as "wholesome dhammas, unwholesome dhammas" (Dhammasangaṇī, Tika-mātikā 1), otherwise there would be the implication of no fault in rejecting unwholesome dhammas. Therefore, it is said, "among the eighty-four thousand Dhamma-aggregates" and so on. By "the first pārājika" and so on, it should be understood that only the training rules are meant, not the offenses. "At the root of whom" means "in the presence of whom." Among the synonyms for teacher, it refers to one who, without giving an upajjhāya, became a teacher himself and ordained, and it is said, "who ordained me." "At his root" means "in his presence." "Okallaka" is a designation for householders who are afflicted by suffering such as hunger and thirst, and whose bodies are emaciated and rough. "Moḷibaddha" means a householder with a bound topknot of hair. "Kumāraka" means a novice in the stage of a boy, a very young novice. "Cellaka" means one a little older than that. "Ceṭaka" means one of middle age. "Moḷigalla" means a great novice. "Samaṇuddesa" is a general designation for novices. "Asucisaṅkassarasamācāra" means one who, being impure, is endowed with conduct that is to be suspected and remembered (by oneself thinking) "Do others know what I have done, or not?" and (by others thinking) "Has so-and-so done this?" "Kasambujāta" means one who has become a heap of filth due to the arising of defilements like lust. "Koṇṭha" is a designation for one who is immoral. 54. "Rebirth with three roots" is said with reference to those capable of knowing very quickly, not for those with two roots, as it is impossible for them there. "Of a similar kind" means "of a man." "Of a dissimilar kind" means "of a woman." "Like a painted image" means "like an image made of clay and so on." "Of heavy wisdom" means of one whose wisdom is heavy due to the absence of quick occurrence in objects, and whose progress is slow; it means one of dull wisdom. Now here Regarding the section on renouncing the training, the decision should be understood thus, by combining the methods stated in the Pāli text and the commentary. Therein, by phrases like "desiring to fall away from the state of a recluse," it shows the intention-rule. By phrases like "the Buddha," it shows the field-rule. By "I renounce, he holds," it shows the time-rule. By "he says," it shows the expression-rule. By "Enough for me with the Buddha," "What is it to me?" "I have no need," "I am well freed," it shows that renunciation occurs even without a directly stated time. By "he makes known," it shows the understanding-rule.