English
"Therein," means: in those sections of the matrix, for the word "day-sleep," the meaning "lying down during the day" should be understood, so it is to be connected. There, the word "divā" is an indeclinable ending in 'ā' denoting "day." Indeed, it is said in the Abhidhānappadīpikā: "For agreement, and faith, 'by night' is a fault, 'by day' is 'day'." Sayana (lying down) is seyyā (sleep/lying). It is a particular posture, characterized by the bodily forms, not rising upwards, but extending lengthwise and broadly. Lying down in the daytime is day-sleep. From the rising of dawn until the setting of the sun, doing the posture of lying down during this time. Therefore, he says, "The meaning is 'lying down during the day'." "Therein" means: in that day-sleep, this determination to be stated should be known, so it is to be connected. "I allow... and so on... by the saying" (Pārā. 77) This is the disciplinary rule of the first pārājika... This explanatory passage, spoken directly by the Blessed One, has come in the contexts. Therein, "by one who secludes himself by day" means "by one who lies down by day." "To seclude oneself having closed the door" means "to lie down having closed the door." "By day... etc. ... should lie down" is the explanation. "But in the Pāli, 'this is such-and-such an offense' is not stated; how then is an offense understood here?" Referring to this question, he says "and here, although..." etc. Therein, "here" means "in this lying down by day." The particle "ca" indicates the start of a sentence. The particle group "kiñcāpi" means "even if." Although "this is such-and-such an offense" is not stated in the Pāli, yet because a dukkaṭa (wrongdoing) is stated in the commentary (Pārā. Aṭṭha. 1.77) for one who lies down without closing [the door], therefore an offense is understood here - this is the connection. Even so, if there is no word of the Blessed One, how could it be stated in the commentary? He says, "because it was permitted... etc. ... to open." By this, it is shown that even the Blessed One's permission becomes a cause for an offense for one who does not do it. Therein, in the Vimativinodanī (Vi. Vi. Ṭī. 1.77) it is said, "'when the matter has arisen' means 'in the matter of transgression committed by a woman'." But in the Sāratthadīpanī (Sārattha. Ṭī. 2.77) it is said, "'when the matter of sexual intercourse has arisen'." And in the ancient commentary, taking the same, it is said, "'when the matter of sexual intercourse has arisen'." This should be investigated due to the absence of the characteristic of sexual intercourse. "Is not the promulgation of training rules the domain of the Buddha? Why then is a dukkaṭa stated in the commentary?" He says, "of the Blessed One..." etc. The commentary was not established by Thera Upāli and others alone, but was spoken by the Blessed Buddha, both in terms of Pāli and meaning. Indeed, there is no textual passage left unexplained by the Blessed One; the meaning of all of them was stated. Therefore, it should be understood that the order of explaining the meaning of the three Piṭakas was also spoken by the Fully Enlightened One himself. Indeed, the commentary is just the miscellaneous teachings given by the Blessed One here and there. What then is this, by day, the door not closed? Is the incurring of a wrong-doing offense for one lying down (with the door open) established only because it is stated in the commentary, or by something else as well? He says, "There is an offense," and so on. This incurring of a wrong-doing offense is not established merely because it is stated in the commentary, but rather, it is also established by this passage from the Parivāra: "There is an offense if one incurs it by day, not by night." (Pari. 323) This is the connection. In which story, then, was this training rule laid down? It should be understood that this was stated in this story: "Now at that time, a certain bhikkhu in the Mahāvana at Vesālī, in a peaked-roof hall, having gone to his dwelling by day, lay down with the door open. His limbs were stiffened by wind. Now at that time, many women, taking perfumes and garlands, came to the dwelling, desiring to see the dwelling. Then those women, seeing that bhikkhu, sat upon his private parts, did as they pleased, and saying, 'Indeed, this is a bull among men!' placed perfumes and garlands (on him) and departed. The bhikkhus, seeing him soiled, reported this matter to the Blessed One. 'Bhikkhus, the private parts become active in five ways: through lust, through feces, through urine, through wind, and through the bite of a stinging insect. Indeed, bhikkhus, in these five ways the private parts become active. It is impossible, bhikkhus, it is not an occasion, that the private parts of that bhikkhu would have become active through lust. That bhikkhu, bhikkhus, is an Arahant. There is no offense for that bhikkhu, bhikkhus. I allow, bhikkhus, that one who retires for seclusion by day should close the door and retire.'" (Pārā. 77) Now, to show the specific kind of door, he says, "What kind?" and so on. There, "a revolving door" means a door suitable for revolving this way and that, for closing and opening. "A tree-pin-thorn door" means a tree-pin door and a thorn door. Or the reading might be "a tree-pin-thorn door" (as one compound). Which, on both sides, he fixed tree-posts having pierced there, and inserted two or three wooden pins in the middle, they make it; that is called a wooden-pin door. A door made of one or many thorny branches, which can be removed and replaced at the time of entering and exiting, is called a thorny door. For closing the village gate, a door made of a plank or thorny branches, etc., which cannot be closed or opened by one person because it lacks a pivot and a bolt, has a wheel attached at the bottom, by which the revolving door becomes easy to close; referring to that, it is said, "a door fitted with a wheel-lock." Indeed, the wheel itself, being used for closing and opening as a latch, is a wheel-lock; a door fitted with that is also called a wheel-lock, and a door fitted with that is a door fitted with a wheel-lock. In large gates, however, he says that two or three wheel-locks are fitted, thus "on planks," etc. "On wickerwork" means on closures made of bamboo strips, etc., and thorny branches, etc. "A sliding wickerwork door" means a large door fitted with a sliding wickerwork by means of a wheel-lock mechanism. "Having tied up" means having bound, or having fastened with ropes. Here, "just one cloth-mat door" also includes a straw-mat door. In the Vajirabuddhiṭīkā (Vajira. ṭī. Pārājika 76-77), however, it is said, "a cloth door and a mat door are a cloth-mat door. All that is said by 'cloth-mat, straw-mat,' etc., is included in cloth-mat, and it is said to be 'one' because they are similar." 3. Having thus shown the types of doors, now, to show the measure by which a door is closed, he says, "by how much," etc. There, "a pin" means one inserted after making a hole in the middle. "A bolt" means one fitted at the top. Now, to show the method to be followed where it is not possible to close the door and lie down, it is said, "if it is a place frequented by many," etc. Even in a place not frequented by many, it is permissible to lie down after asking one person. Then the bhikkhus…etc.… were seated, this is there. was said to show the bhikkhus' presence, not to prevent them from being endowed with other postures. Therefore, it is permissible to make a mental note even when lying down. However, it is not permissible to make a mental note when lying down and sleeping. Because it stands on the side of the non-present, the closing of the door, like sitting in private, was allowed to prevent women from entering, so it says, "only a bhikkhuni," and so on. And here, that is appropriate. Thus, everywhere, whatever elder's statement or commentary statement is mentioned later, that alone should be taken as the authority. This is the teacher's statement, beyond the commentary's statement. The preceding and succeeding statements are the commentary's statements. "That is appropriate there" means the statement made by the commentary teachers in the Kurundi Commentary, "but... (etc.)... is not permissible," that statement is appropriate. Thus... (etc.)... "should be taken" means just as the statement made in the Kurundi here is appropriate, so too, in every decision, whatever elder's statement or commentary statement is mentioned later, that alone should be taken as the authority. The elder's statement or commentary statement mentioned earlier should not be taken as the authority. This is the intention. This statement seems to be said out of place. How so? What was said, "that is appropriate," cannot be said in this decision about asking and making a mental note, due to the absence of any other inappropriate commentary statement or elder's statement. For in the preceding sentence, the restriction "only bhikkhus" was not made; rather, it was only said, "bhikkhus' robe-making," and so on, in the sense of proximity or origination. What was also said, "thus everywhere," and so on, is also out of place. In this decision, since no other commentary statement or teacher's statement is mentioned, the state of being earlier or later is not seen, nor is the state of being able to say, "this should be taken as the authority," and "this should not be taken." However, further on, in the explanation of the question, "who is released, who is not released," the Mahāpaccari... The Ādo tradition, the Kurundi tradition, and the Mahāaṭṭhakathā tradition— these three Aṭṭhakathā traditions have come. There is one tradition of Mahāpaduma Thera. Therefore, right there the suitability and unsuitability, the authority and lack of authority, the to-be-taken and not-to-be-taken aspects are seen. Therefore, it should be said in that very place. But by the chief teacher, endowed with very pure,