English
In the third verse, removing "should not recite the Pātimokkha," (it should be) "should not do (pa..." The word "vāraṇa" should be inserted. In the fourth verse, removing the verse structure beginning with "anuposathe," "neva pavāraṇe kātuṃ, sā kappati pavāraṇā" should be inserted. In the fifth verse, removing "aṭṭhitoposathāvāsā," "pavāraṇāṭhitāvāsā" should be inserted. 451. "When the Sangha has made the invitation" means when the Sangha that entered the rains retreat earlier has made the invitation. "Should perform the purity Uposatha" means that two declarations should not be made in one Uposatha hall. Having entered the later retreat, the rains retreat was not completed. "Not entered" means not having entered the rains retreat. This is the meaning here: those who entered the rains retreat earlier, five or more, and those who entered the later retreat, equal to or fewer than them, or those who entered the later retreat are fewer than those who entered the earlier retreat, they complete the quorum for the Sangha's invitation. Having made the declaration for the Sangha's invitation, then both together do not complete the Sangha, but they do complete the quorum. Having made the declaration for the quorum, the invitation should be made. Afterwards, the purity Uposatha should be performed in their presence. If, however, there is one from the earlier retreat and one from the later retreat, one should make the invitation in the presence of the other, and one should perform the purity Uposatha. If those who entered the rains retreat later are more than those who entered earlier by even one, and they complete the Sangha, first the Pātimokkha should be recited, and then the invitation should be made in their presence. The same method applies to the quorum. And so on, it should be considered appropriately. 452. "At the four-monthly" means on the full moon of the later Kattika. "By the Sangha" means by the Sangha that first entered the rains retreat. "Those who have completed the rains retreat" are those who have completed the rains retreat, those who entered the later rains retreat. "If they are fewer" indicates that if they are more or equal, having made the declaration for the invitation, after those who entered the later rains retreat have made the invitation first, then the others should perform the purity Uposatha. The explanation of the Invitation section is finished. 46. Explanation of the Restraint section 453. Restraint Restraint is the closing of the eye-door and so on with the bolt of mindfulness. Although there is no restraint in the eye-faculty, for mindfulness does not arise dependent on eye-sensitivity, neither at the moment of life-continuum, nor at any moment of advertence and so on, but it arises at the moment of impulsion, then there is restraint. Even so, it is called the restraint of the eye-door and so on. By "eye, ear, etc., distinctions" means eye and ear, those of which are the beginning, and those are the distinctions, this is the compound, by those doors. Because of being extremely helpful for the arising of covetousness and so on, here the instrumental case is in the sense of an instrument. By this, the doors reckoned as eye, ear, nose, tongue, body, and mind are spoken of. "Objects like forms and sounds" means objects reckoned as forms, sounds, smells, tastes, tangibles, and mental objects. In "arising of covetousness, displeasure, etc.", "abhijjhā" (covetousness) is to intensely desire another's prosperity, it is strong craving. By the word "etc.", many unwholesome states such as wrong view are included. 454. "One should restrain one's own mind like a difficult-to-manage animal in a field," this is the connection. "Kiṭṭha" means the crop grown in a field, taken. "Kiṭṭhādi" is that which eats the crop, that. "Sampajāno" (fully aware) means rightly knowing with the four kinds of full awareness, which are awareness of purpose, suitability, domain, and non-delusion. By this, the virtue of sense-restraint is taught. The explanation of the exposition on restraint is finished. 47. Explanation of the Exposition on Purity 455. "Teaching, restraint, seeking, and reviewing— by these distinctions purity is fourfold," this is the connection. Where it should be said "paccavekkhaṇaṃ bhedato" (reviewing by distinction), the elision of "niggahita" (ṃ) should be understood. It is said that purity is fourfold: purity of teaching, purity of restraint, purity of seeking, and purity of reviewing. Therein, "suddhi" (purity) means that which purifies. Purity by teaching according to the Dhamma is purity of teaching. Here, the recovery (from an offense) should also be understood as included in teaching. However, for root offenses, the declaration of non-bhikkhu status, as stated below, is the teaching, and that is indeed the purification for one who has committed a pārājika offense. For since he has committed a pārājika offense, he is unable to remain in the state of a bhikkhu to attain jhānas and so on. His state of being a bhikkhu is indeed an obstacle to heaven, and an obstacle to the path. For it has been said – “Monkhood badly grasped, drags one to hell.” (Dhp. 311) And again it has been said – “A slack ascetic life, scatters more dust.” (Dhp. 313) Thus, his state of being a bhikkhu is not called purity. But since, having become a householder and so on, he is able to achieve the path to heaven or the path to jhāna and liberation through generosity, refuge, precepts, restraint, and so on, therefore his state of being a householder and so on is called purity. Purity by restraint distinguished by resolution is restraint-purity. Purity of seeking requisites in a righteous and proper way is seeking-purity. Purity by reflection on the four requisites is reflection-purity. The precept known as "Pātimokkha restraint" is that which is agreed upon as "Pātimokkha restraint" in "The four kinds of Pātimokkha" and so on. 456. The explanation is that "purity of restraint" is said to be the restraint of the faculties, because one is purified by restraint based on mental resolve. 457. The connection is that "purity of seeking" is said to be dependent on livelihood because of the purity of seeking by one who produces (requisites) righteously, having abandoned improper seeking. "Producing" means producing requisites. 458. "Purification by reflection" is the ablative of cause. The explanation of the section on Purity is finished. 48. Explanation of the section on Contentment 459. These four requisites— rag-robes, almsfood, dwelling at the root of a tree, and putrid urine as medicine— are called "few" because they are of little value, "blameless" because there is no attachment to anyone, and "easily obtained" because they are found wherever one goes. Therefore, it is said "with little" and so on. "Knowing moderation" means knowing the measure in the four (actions): seeking, receiving, consuming, and discarding, by way of moderation. 460. How is one content? It is said "past" and so on. "Sustaining oneself with the present" means sustaining oneself with the four aforementioned requisites that are present, in accordance with what is obtained, what is one's strength, and what is suitable. The explanation of the section on Contentment is finished. 49. Explanation of the section on the Four Protections Recollection of the Buddha... ...recollection of death— these are called the four protections, and so on. Regarding "etc. from the state of being an Arahant": The state of being an Arahant is "ārakatta." That which has "because enemies are destroyed" etc. as its beginning, that is "ārakattādi." Because by that path, enemies with their latent tendencies are destroyed, he stands very, very far away from all defilements, thus, by shortening the 'ā' sound, and changing the 'k' sound to a nasal 'h' sound, the word "arahant" should be understood. And when "far away" is said, because it indicates generality, it does not specify, and because one seeking specificity should not apply it without specification, "from defilements" is understood. "Sammā" means without distortion. "Sāmaṃ" means by oneself, meaning, having become unled by others. Indeed, in "Sambuddho" (Perfectly Enlightened), the prefix "saṃ" should be understood as indicating the meaning of "by oneself." "Buddhato" (from being a Buddha) this is a designation primarily of state, meaning, the state of being a Buddha. The repeated recollection of the ninefold qualities of the Blessed One, such as "Arahant" or "Sammāsambuddho" (Perfectly Self-Enlightened), that is the recollection of the Buddha— this is the connection. Where "Sammāsambuddho iti" (Perfectly Self-Enlightened, thus) should be said, the 'a' sound has come by way of sandhi (euphonic combination). Here, the word "iti" (thus) has the meaning of "beginning," meaning "etc." Regarding "ninefold," taking "unexcelled trainer of persons to be tamed" as one. Here, however, access concentration arises, not absorption concentration, and similarly in recollection of death. But in the others, both arise, this should be understood. Recollection of the Buddha. By "those within the boundary" etc., he shows the development of loving-kindness. Regarding "the assembly within the boundary": "Sīmaṭṭha" is one who stands within the boundary. That is the assembly. The connection is: "in the village of alms-round, among the rulers, among the people." There, taking humans as the basis, it should be applied to all beings. "Tattha" (there) means in that village. "May they be happy, without enmity" is the word division. By "etc." is meant: "May they be free from affliction, may they be free from trouble, may they maintain themselves happily." "Having delimited, having delimited" means having delimited again and again, thus, "all monks in this monastery" etc. Development of loving-kindness. Now, indicating the unpleasant, first to be accomplished... Shows the sevenfold skill in apprehension,