English
it means one who does not expect (anything in return) initiated conversation with others. By "the teacher's share," it means that this is the share of a medical teacher by telling medicine without disturbing the monastic discipline, so it is said in the Vimativinodanīya (Vi. Vi. Ṭī. 1.185). But in the Sāratthadīpanī (Sārattha. Ṭī. 2.185), "for a non-teacher who does not know the characteristics of the Vinaya, because such conduct is impossible, the arising of such gain is not possible, therefore 'this is called the teacher's share' was said." "It means that this is the share to be obtained by a teacher who is skilled in the Vinaya," it was said. "Even if given for flower offerings, because the arrangement by improper conduct is unsuitable, 'by proper means' was said. The meaning is 'by proper conduct, such as "bring flowers,"' so it is said in the Sāratthadīpanī (Sārattha. Ṭī. 2.185). But in the Vimativinodanīya (Vi. Vi. Ṭī. 1.185), "even money received for flower offerings, by becoming one's own property, is indeed subject to relinquishment," it says, "'having caused it to be taken by proper means'." "'Our money is not permissible; flowers for flower offerings are permissible,' and so on, 'having refused and caused it to be taken by a proper act' - that is the meaning," it was said. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārāj (at) 186, however, "in a proper manner," meaning "bring flowers for us," and so on. Because it is said "he made an offering," they say it is not proper to take it oneself. Only this much is stated. This is the embellishment of the discourse on the determination of making medicine here. 19. Having thus explained the determination of making medicine, now, to explain the determination of making protective chants (paritta), he says, "Regarding protective chants, however," and so on. There, if, when told "make a protective chant," they do so, it becomes like making medicine or like a layperson's work, so it is said "it should not be done." But when told "recite a protective chant," since it is an invitation to the Dhamma, the Dhamma should be recited even by one not invited, how much more so by one who is invited, so it is said "it should be done." "Having moved the thread and wiped it clean" —this shows the method to be followed by one making a protective chant. "Having moved the thread and wiped it clean" —or this is said because when done with the thought "I am introducing protection here," protection is thereby introduced here. "From the monastery... (etc.)... a dukkaṭa (offense)" —they say this is said with reference to unknown householders. "Having poured water on the feet" —this is said according to the custom in that region. For there, having poured water on the feet of monks seated in a row, for the purpose of alleviating illness and so on, and having placed a thread for the protective chant, they say "recite the protective chant" and then leave. If, when this is being done, they withdraw their feet, people consider it "inauspicious" and think "the illness will not be cured." Therefore, he says, "the feet should not be withdrawn." Just as in seeing a dead body, even in merely seeing a charnel ground, the perception of death arises, thinking "this is the place where beings born go to decay," so he says, "in seeing a charnel ground... (etc.)... it is proper to go with the thought 'I will gain mindfulness of death'." It is said in the Vimativinodanī (Vi. Vi. Ṭī. 1.185) that even if one goes without making a pretense, with a pure mind that has arisen, when it is said "let them come for the retinue," it is proper to go. By this, merely by the statement "seeing the unpleasant," having made a pretense, if one goes thus... The relatives of the dead will be pleased, they will give alms, we will obtain gain, we will obtain a supporter— it shows that it is not proper to go with such an impure mind. But with the intention of meditation, "we will gain mindfulness of death," etc., it indicates that it is proper to go with a pure mind, whether invited or not invited. Because palm leaves are places for writing protective verses, and protective suttas are known to provide protection, it is said that non-humans, seeing them, depart with the perception of protection: "A palm leaf or a protective thread should be tied on the hand or on the foot." And here, from the beginning, up to "the Āṭānāṭiya protection (Dī. Ni. 3.275 ff.) should be recited," this much is the determination of performing protection, free from Pāli, from the Vinaya commentary; nothing further is stated after that. Therefore, the discourse beginning with "but here" is not in the Samantapāsādikā, nor is there any explanation of it in the three sub-commentaries. Nevertheless, since it appears in the Sutta commentary, to show that, it is stated, "But here, the preliminary practice for the Āṭānāṭiya Sutta should be known," etc. There, "here" refers to the statement, "or the Āṭānāṭiya protection should be recited." "Pana" is a particle with a special meaning. The construction is: the preliminary practice for the Āṭānāṭiya protection, which appears in the Pāthikavagga of the Dīgha Nikāya, should be known thus. If it should not be recited first, then what should be done? It says, "the Mettasutta," etc. For thus, having been practiced, it becomes very powerful. "Flour or meat"— the word "or" indicates an indefinite meaning. By this, fish, pieces of cake, sweets, etc., are included. "They gain an opportunity"— they gain an opportunity by obtaining food, drinks, and dwelling places that they like. "Smeared with fresh (dung)" means smeared with fresh cow dung. This is an ancient custom, a purification of the ground. "Pure... and sit down"— by this, it shows that mental purity, through loving-kindness and compassion, is also desired for the monk performing the protection. When this is so, the twofold protection to be spoken of above... This agrees with this. But in the commentary (Dī. Nī. Ṭī. 3.282) it is said: "It shows that bodily purity is also desirable." This should be considered. For it is not said: "By bodily purity alone one becomes dear to non-humans," but it is said by the power of loving-kindness. For it was said by the Blessed One: "By the liberation of mind through loving-kindness, monks, ...eleven benefits are to be expected. Which eleven? One sleeps happily, wakes happily, does not see bad dreams, is dear to humans, is dear to non-humans," and so on (A. Nī. 11.15; Parī. 331; Mi. Pa. 4.4.6). "The one who recites the protection... surrounded by..." This refers to the external arrangement for protection by reciting the protection. "... 'loving-kindness... should be spoken' is the internal arrangement for protection. Thus, there is a protective arrangement on both sides. In this way, non-humans are unable to cause harm to the one who recites the protection. "The discourse on blessings should be spoken" means that to please the non-humans, a great discourse on blessings should be given as an offering. This agrees with the statement to be made later: "The great discourse on blessings has been spoken for your offering." But in the commentary, it is said: "It should be spoken as a preliminary courtesy." "A gathering of all" means that in that monastery, in that village area, a gathering of all monks should be announced: "Everyone should gather in the cetiya courtyard." "He cannot come" means that a non-human cannot come due to fear of the Buddha's command and fear of the king's command, because of the authority of the Four Great Kings. "By the expression 'possessed,' the non-human himself is questioned" means it is said: "One possessed by a non-human should be asked, 'What is your name?'" "In garlands, perfumes, etc." means in offerings of garlands, perfumes, etc. "In the offering of seats" means in the offering of the Buddha's seat at the cetiya. "In almsfood" means in the giving of almsfood to the community of monks. Thus, intention is spoken of by the mention of the object, therefore the giving of merit is possible. "Of the deities" means of the yakkhā generals. For it is said in the Āṭānāṭiya Sutta (Dī. Nī. 3.283, 293): "Of these yakkhās, m..." "It should be made known to the commanders and great commanders of the yakkhas." Thus it begins. "Āṭā" means a woodpecker. "Āṭānāda" is where these woodpeckers cry, a city of devas. "Āṭānādiya" is that which is done in Āṭānāda, the Sutta. In the ṭīkā (Dī. Ni. Ṭī. 3.282) it is said: "Even in 'the paritta should be recited,' all the preliminary work mentioned for householders performing paritta, such as 'making a mind of loving-kindness a forerunner,' and 'auspicious talk should be spoken,' and 'in the monastery's grove,' should be done." If this is so, then in the commentary (Dī. Ni. Aṭṭha. 3.282), after saying "this is the preliminary work for householders," the statement "this is the preliminary work for bhikkhus," which is spoken with the particle "pana" (but), indicating a special meaning, becomes meaningless. For if there were no distinction, there would be no need to make a division. And for bhikkhus, the aforementioned external protection is difficult. Therefore, it is our opinion that even if the preliminary work mentioned for householders performing paritta is not fully accomplished, it is proper to do it in the manner stated in the commentary. However, having heard about the preliminary work for the Āṭānāṭiya Sutta mentioned here, and thinking, "This Sutta is displeasing to non-humans; non-humans might cause an obstacle to one who recites it and performs paritta," the ancients, abandoning the fundamental Āṭānāṭiya Sutta (Dī. Ni. 3.275 ff.) which was reported by the four Great Kings and taught by the Omniscient Buddha, took only the six verses from the original Sutta, discarded all the rest of the Sutta, inserted other verses, and named it "Āṭānāṭiya Paritta.