English
The fruit (of the path) is also included here, as it is liberated. "Niyatamicchādiṭṭhidhammā" (fixed wrong-view states) means states that have attained a fixed nature, or states that proceed in a fixed manner, which are reckoned as wrong views. These are of three kinds: annihilationist, non-causal, and non-action. Since the mention of eunuchs and so on is merely illustrative, by the term "paṭisandhidhammā" (rebirth-linking states), non-causal and two-rooted rebirth-linking states should be understood, as all of them are hindrances to results. These also cause hindrance only to liberation, not to heaven. "They" refers to the reviling of noble ones. ...only that much is the hindrance of reviling. "Ikā" means explanation. "Tāpi" means even offenses committed intentionally. Regarding the Pārājika offense, it is said: "or he claims to be a monk." Regarding the Saṅghādisesa offense, it is said: "or he does not rise up." Regarding a light offense, it is said: "or he does not confess." "Therein" means among the five kinds of obstacles. "This monk" means Ariṭṭha, the monk formerly a gandhabba-bādhi. "Other obstacles" means the remaining four kinds of obstacles, apart from the obstacle of transgressing the command. "These householders" means these people whose custom is to dwell in houses. The connection is: "monks also see, touch, and consume." The meaning is: "Why are they not allowed? They are indeed allowed." "Having mixed flavor with flavor" means having equated a flavor with attachment to a flavor without attachment, or a flavor without attachment to a flavor with attachment. Because of the absence of proper reflection, desire and lust arise therein, thus "sacchandarāgo" (with self-will and lust). That very consumption is "sacchandarāgaparibhogo" (consumption with self-will and lust), that. "Having made it one" means having made it equal. The explanation is: "as if striving, having produced a wicked wrong view." The word "kiṃ" (what) is for censure. The meaning is: "Why was the first Pārājika laid down by the Blessed One? It should not have been laid down." The meaning is: "Just as one who tries to bind the great ocean does what should not be done, so the Blessed One, in laying down the first Pārājika, lays down what should not be laid down." "Therein" means in the first Pārājika. "Āsa" means hope for the capable. "In the wheel of command" means in the wheel called command. "Bone" is "aṭṭhika" in the sense of being despicable, for "ka" is used in the sense of despicable. "Aṭṭhikaṅkhalo" (a bone-chain) is made by taking "aṭṭhika" (bone) itself as "khalo" (low, wretched) in the sense of being base and contemptible. "Therefore, the simile is similar" means the simile of the bone-chain. Teachers explain by taking the words "aṭṭhī" (bone) and "kaṅkhala" (chain) (Sārattha. ṭī. Pācittiya 3.417; Vi. Vi. ṭī. Pācittiya 2.417; Ma. Ni. Aṭṭha. 2.42; Ma. Ni. ṭī. 3.42). "The simile of the pit of glowing coals" means like a heap of glowing coals, or like a pit full of glowing coals. "The simile of the slaughterhouse of swords" - here, "asi" means a sword. For by it, one throws into the non-existent... "Asi" is said. Sūnā means a chopping block. For it is here that one chops, it goes to a state of being crushed, therefore it is called "sūnā". A sūnā by a sword is asisūnā; an analogy similar to that is asisūnūpamā. Sattisūlūpamā is similar to a spear and a stake. "Here" means in this commentary. In the Majjhima Commentary, it should be understood from the Alagaddūpama Sutta (M.N.A. 1.234 onwards). To show the indicative nature of the word "viya" between the words "evaṃ" and "kho", it is said "evaṃ viya kho" (thus indeed as). The eighth. 9. The training rule concerning association with one suspended. 424. In the ninth, to show the nature of the 'anudhammā', it is said: "restoration made after seeing the compliant conduct." By this, it shows that the practice called 'restoration' made after seeing the compliant conduct is the 'anudhammā'. Osāraṇā means re-entry. Therefore, because the suspended one has not performed the 'anudhammā'. 'Assa' refers to the word "akaṭānudhammena". "Dadato vā gaṇhato vā" (giving or receiving) - the word "vā" (or) here means an indefinite alternative. The ninth. 10. The training rule concerning the thorn. 428. In the tenth, the connection is that just as it arose for Ariṭṭha, so too it arose for this one. "Ummajjantassa" means for one who is reflecting. Destruction of association is 'saṃvāsanāsanā'. Destruction of the mark is 'liṅganāsanā'. Destruction by an act of punishment is 'daṇḍakammanāsanā'. "Tattha" (there) means among the three kinds of destruction. "Dūsako...pe... nāsetha" (the corrupt one... should destroy) - here, this destruction is called 'liṅganāsanā' - this is the connection. This is 'daṇḍakammanāsanā'. "Idha" (here) means in this training rule, or in the word "nāsetu" (should destroy). "Tattha" (there) refers to the preceding statement, meaning the statement beginning with "Evañca pana bhikkhave" (And now, monks...). "Pire" is a vocative word, meaning the same as the word "para" (other), so it says "parā". The meaning should be understood as "not belonging to us" or "hostile to us". By the word "amāmaka" (not ours), the intended meaning of the word "para" (other) is shown. The meaning is: "not belonging to us, or not to be considered ours by us." "Amhāmaka" is also a reading with the letter 'h'. The meaning is: "raw (unripe) by us." "Yattha" (where) means in which place. "Te" is a possessive word in the sense of use, that is the meaning. The connection is "va" in the word "tava" (your). "Na passāma" means we do not see, we do not hear. 429. "Tena" means by the novice. In the word "kārāpeyyā" it is a causative action. The tenth. The chapter on living beings is the seventh. 8. The chapter on those who share the Dhamma 1. Explanation of the meaning of the training rule concerning those who share the Dhamma 434. In the first of the Sahadhammika chapter, "yaṃ" means that which is laid down. In "sikkhamānena" (by one who is training), to show the future sense of the "māna" suffix, it is said "sikkhitukāmena" (by one who wishes to train). The word "sikkhamānena" is not merely an adjective of the agent in the word "bhikkhunā" (by the monk), but also an adverb of the verb in words like "aññātabbaṃ" (should be known), thus he says "hutvā" (having been). "Padatthato" means from the word and from the meaning, or from the meaning of the words. The first. 2. The training rule concerning disparagement 438. In the second, showing that a discourse connected with the Vinaya is a Vinaya discourse, he says "it is called a Vinaya discourse," and so on. That is a Vinaya discourse. The explanation by dividing the words is called the "colour" of the Vinaya, this is the connection. That is the "colour" of the Vinaya. Learning is "pariyatti" (mastery); mastery of the Vinaya is "vinayapariyatti"; that which has the mastery of the Vinaya as its root, that is, the root of this "colour" (essence), is "vinayapariyattimūlako" (rooted in Vinaya mastery); that is what is meant. The connection is that the Vinaya-holder obtains it. "Hi" means elaboration. The connection is that the Blessed One speaks all of them. "Hi" means indeed. "Assa" means of the Vinaya-holder. "Idha" means in this dispensation. In "alajjitā" (shamelessness) and so on, it is a word in the instrumental case meaning "by means of". Indeed, the meaning is "by shamelessness". Therefore it is said, "how by shamelessness?" and so on. "Ca" means indeed. The word "sañcicca" (intentionally) should be connected in three sentences. The meaning is: intentionally commits an offense, intentionally conceals an offense, and intentionally goes to an improper destination. "Mando" means foolish. "Momūho" means extremely deluded. "Virādheti" means causes to fail. "Kukkucche uppanne" means when a doubt arises, that is, when a Vinaya doubt arises, "is it proper or not?". "Ayaṃ pana" means this person, however, transgresses, this is the connection. Because bear meat is similar in color and appearance to pork, and leopard meat is similar to deer meat, it is said "bear meat is pork," and so on. Here, in "and an offense due to forgetfulness," the word 'ca' (and) means to include unstated phrases. The meaning is "what should be done, he does not do." "Thus," and so on, is the conclusion. Thus, having shown the fault of one who does not uphold the discipline, and showing the virtue of one who does uphold the discipline, he says "but the upholder of discipline," and so on. "He" is the upholder of discipline. "Indeed" is an elaboration. "Slander of others" means the slander of others. "In the pure part" means in the pure section. The connection is "from that establishment, beyond." "His" means of the upholder of discipline. "Thus," and so on, is the conclusion. "His" means of the upholder of discipline. "Those afflicted by remorse" means those overcome by remorse. "He" is the upholder of discipline. "By them" means by those afflicted by remorse. The construction is "of the one who does not uphold the discipline, speaking in the midst of the Saṅgha." "That" means fear and timidity. "Paccatthīkā" (adversaries) are those who desire or wish for what is hostile or contrary. The suffix 'ṇya' mostly denotes the agent. "Attapaccatthikā" are one's own adversaries. "Therein" means among the two kinds of adversaries. These are Mettiyabhummajaka and Vaḍḍhalicchavī. The connection is "and other bhikkhus, whoever they may be." Ariṭṭha the bhikkhu, and Kaṇṭaka the novice, and the Vajjiputtakas of Vesālī, Ariṭṭha...etc...Vajjiputtakas. The connection is "and they are called adversaries of the Dispensation." Slander of others, and ignorance, and doubt-causing, and slander...etc...doubt-causing. "Parū...etc...vitaraṇādayo" are those whose views begin with these. "Parū...etc...vitaraṇādivādā" are those whose views are precisely these.