English
a novice should not be attended to. Being an upajjhāya, a novice should not be attended to. By the training-free aggregate of virtue: the aggregate of virtue of one who is training-free is also called the training-free aggregate of virtue. For this is of one who is training-free, the training-free, the aggregate of virtue. Thus everywhere. And having done so, this discourse arose, considering it also in terms of the knowledge of review, which is called the knowledge and vision of liberation. And by "training-free virtue" is not meant only the virtue of the highest fruit, but rather any virtue that occurs in the continuum of one who is training-free, because here is intended a virtue mixed with mundane and supramundane. And in the aggregates of concentration, etc., ending with the aggregate of liberation, the same method applies. Therefore, just as the aggregates of virtue, concentration, and wisdom are said to be mixed with mundane, so too is the aggregate of liberation; thus, liberation by suppression, etc., should be understood, not only liberation by tranquilization. But the knowledge and vision of liberation is mundane. Therefore, it is said in the Saṃyutta Nikāya commentary (Saṃ.Ni.Aṭṭha. 1.1.135): "By the former four terms, mundane and supramundane virtue, concentration, wisdom, and liberation are spoken of; the knowledge and vision of liberation is the knowledge of review, and that is entirely mundane." In the three cases beginning with "faithless": "He has no faith" means faithless. "He has no shame" means shameless; this is a designation for one who feels no disgust at unwholesome attainments. "He does not dread" means undreadful; it is said that he does not fear unwholesome attainments. "He sinks wretchedly" means lazy; this is a designation for one of weak energy. "Energy is aroused in him" means energetic; this is a designation for one engaged in right efforts. Lost mindfulness He whose mindfulness is lost, is said to be one whose mindfulness is destroyed. He whose mindfulness is present, this is a designation for mindfulness that constantly proceeds towards the object. One who is deficient in higher morality regarding morality, and deficient in conduct regarding conduct, is intended as one who has fallen into it and has not risen out of it. It grasps the extreme called eternalism or annihilationism, or causes to grasp, thus 'grasping the extreme', which is wrong view. The former two phrases are: "is not capable of attending to or causing to be attended to a sick pupil or fellow monk, or of pacifying or causing to be pacified one who is discontented." These are the two phrases. 'Abhi' means excellent, supreme conduct, which is 'abhisamācāra'. And 'abhisamācāra' itself is 'ābhisamācārika'. And because it is to be trained in, it is 'sikkhā' (training), thus 'training in excellent conduct'. Or, the training laid down concerning excellent conduct is 'training in excellent conduct'. This is a designation for the training included in the 'khandhaka' duties. That which is the beginning of the holy life of the path is 'primary holy life'. This is a designation for the training included in both Vibhaṅgas. Therefore, it is said in the Visuddhimagga (Vism. 1.11): "That which is included in both Vibhaṅgas is 'primary holy life', and that which is included in the 'khandhaka' duties is 'excellent conduct'." Therefore, regarding "learner's ordinance", here 'learner' is because it is to be trained in. 'Ordinance' is because it is laid down by the Blessed One. It should be understood that all the ordinances of training rules included in both Vibhaṅgas are called "learner's ordinance". Therefore, it is also said in the Gaṇṭhipada: "By 'learner's ordinance' is meant the ordinance of training rules to be trained in, beginning with the pārājikas." The rest here is of clear meaning, according to Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.84). In the discourse on preceptors and teachers, "a novice should not be caused to attend" means: one should not ordain as a preceptor. "This is for the Asekha" means Asekha (one beyond training). It is the mundane and supramundane aggregate of morality. By 'grasping the extreme' is meant: by grasping the eternalist or annihilationist viewpoint. The latter two are: "he is of little learning, he is dull-witted." These are the two factors. Latter These three: not capable of removing arisen remorse according to the Dhamma, does not know the offense, does not know the recovery from offense— these three. For indeed, the inability to remove remorse according to the Dhamma, which is the method of the Pāli commentaries, is indeed due to lack of skill; that too is stated as a factor of offense. Excellent, distinguished, supreme conduct is "abhisamācāro," the morality of duties and practices. The training established concerning that, called the Khandhaka precepts, is "ābhisamācārikā." Indeed, even a precept is called "sikkhā" (training) because it is to be trained in by those desiring to fulfill its purpose, by way of learning and so forth. The primary and causal factor of the holy life on the path is "ādibrahmacariyakā," the precept included in both Vibhaṅgas. Therefore, even in the Visuddhimagga (Visuddhi. 1.11) it is said: "The precept included in both Vibhaṅgas is the primary holy life, and that included in the Khandhaka duties is relating to excellent conduct." Therefore, here in "sekkhapaṇṇatti" (learner's designation), it is "sekkhā" (learner's) because it is to be trained in, and "paññatti" (designation) because it is designated by the Blessed One. It should be understood that all precept designations included in both Vibhaṅgas are called "sekkhapaṇṇatti." Here in "Nāmarūpapariccheda" (discrimination of mind-and-matter), "nāma" (mind) is the fourfold (aggregates) beginning with the feeling aggregate, together with Nibbāna, spoken of by the triad of wholesome states and so forth, with differences such as class, plane, person, association, basis, object, kamma, door, characteristic, function, and so forth. "Rūpa" (matter) is with its elements and derivatives. The wisdom that knows by discriminating these is "Nāmarūpapariccheda," and the text that elucidates it is also called "Nāmarūpapariccheda." This shows that one should be skilled in the meaning of Abhidhamma. "Sikkhāpetuṃ" (to teach) means "uggaṇhāpetuṃ" (to cause to learn). This is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.84). 153. Here, in "I will dwell relying on the venerable one," "āyasmato" is a genitive case in the sense of application; the meaning is "I will dwell relying on the venerable one." But what is said in the Samantapāsādikā (Mahāva. Aṭṭha. 76): "skilled... etc.... just as described," that refers to one who is learned and attends to the assembly. The Dhamma of going forth and full ordination... By the disciples... ...so long as the duties should be done. For the ordination teacher, the full-ordination teacher, and the Dhamma teacher, these duties as stated should be done. Therein, by whom the training rules were given, this is the ordination teacher. By whom the full-ordination formal declaration was spoken, this is the full-ordination teacher. Whoever gives instruction or asks questions, this is to be known as the Dhamma teacher. The rest here is clear in meaning. 154. In the discourse on the cessation of dependence, "gone to a direction" means desiring to return again, or not desiring to return, having gone to some direction for the purpose of dwelling. "The monk's good nature" means his amiable disposition. "Having looked" means having examined. "Having gone astray... should go there" - here, they say, "If, due to some business, being unable to go there on that very day, he is eager to go, saying 'I will go in a few days,' it is maintained." "Do not turn back here" means do not enter here. "Should dwell there" means having taken dependence there, one should dwell. "That very monastery... is proper to dwell" - here, because it has been relinquished by the preceptor, there is no loss of the preceptor's presence. Therefore, even if the preceptor has gone to another place, the dependence taken from the teacher does not cease. In the cessation of dependence from the teacher, "the teacher has departed" - here, the determination stated regarding the preceptor's departure, beginning with "departed means gone to a direction," can be understood here in the same way as stated there. Without saying that, another method has been started, beginning with "some teacher, having asked permission, departs." And this method should also be understood for the preceptor's departure. For in such places, a characteristic stated for one meaning should also be seen elsewhere. "If, having gone beyond two stone-throws, he turns back, it is ceased" - here, by this much, he is called "one who has departed to a direction," and the dependence ceases even for a disciple who has not relinquished his duties. When the teacher and preceptor dwell in another monastery beyond two stone-throws, outside the boundary of the vicinity, the disciple's faith... From the dwelling place of the four-vihārikas, having gone beyond two clod-throws, they dwell in another lodging. But within the boundary of the precincts, even dwelling having gone beyond two clod-throws, the dependence does not cease. "Even if the teacher, wishing to be free, dismisses the dependence," and so on, all this should be understood as by the preceptor's command, it is said in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.83). 153. "Sāhu" means good, excellent. "Lahu" means not heavy, easy to bear, is the meaning. "Opāyika" means connected with means; such practice is a means of deliverance, is the meaning. "Patirūpa" means this is proper conduct, is the meaning. "Pāsādikena" means bringing about confidence; accomplish it with bodily and verbal effort, is the meaning. "By body" means showing hand gestures etc.