English
463. In the monastic community within the boundary, among the deities within the boundary, among rulers, among people in the alms-round village, taking them as a basis, among humans. 464. “May all beings be happy, free from enmity,” and so forth; Delimiting again and again, this development is the development of loving-kindness. 465. From the aspect of color, shape, space, and direction, by delimitation; Distinguishing the parts like hair and so forth, in due order. 466. Not too quickly, but slowly, warding off distraction; Transcending the concept, gradually letting go. 467. By color, intention, shape, smell, and space, the development; In the repulsive parts, in objects like the bloated corpse; Taking the aspect of foulness, the development of foulness proceeds. 468. “Death will befall me, life will be cut off; Death, death,” thus developing Wisely. 469. From attendance on an executioner, From the failure of attainments; From bringing near, And the body common to many. 470. From the weakness of life, From time's limited nature; From the cutting off of the path, Is the cultivation of mindfulness of death. 50. Exposition of Insight Insight means: 471. Having comprehended mind-and-matter, And then its cause; Being impermanent from becoming and ceasing, Oppressed by rise and fall. 472. Suffering from not being subject to control, Not-self, thus the three characteristics; Having applied to the formations, Repeatedly contemplating; One would gradually attain, The destruction of all fetters. Concluding Words 473. The training in higher virtue, Higher mind, and higher wisdom; As the duty of a monk, Is declared in the Khuddasikkhā. 474. Of great fame, Whose investigation of the world; No weariness arises, Just as for the wind, always. 475. By that Dhammasiri, The banner of Tambapaṇṇi; Composed by the Elder, Praised by those who know Dhamma and Vinaya. 476. Thus this conclusion, The Khuddasikkhā has reached; With about five hundred, Verses as its measure. The Khuddasikkhā is finished. Homage to that Blessed One, The Worthy One, The Perfectly Self-Enlightened One. Ancient Commentary on the Khuddasikkhā Introductory Words to the Text He who for a long, long time, Knowing people to be suffering; Yet not understanding, Urged by compassion. Having made a resolve for enlightenment, Attained supreme enlightenment; Having paid homage at his feet, And to the Dhamma and Sangha properly. At the feet of former teachers, Having placed my own head; By the Elder Dhammasiri, Who was firm in virtue, which was made. Beginning with "From the outset, One who has received full ordination should train"; The Khuddasikkhā in brief, Its determination of meaning. I shall write for the benefit, Of newly ordained monks; What is suitable there should be taken, What is unsuitable should be rejected. Elucidation of the Introductory Words to the Text (Ka) Here it is said: What is the Khuddasikkhā? How should one train? Why should one train? Who trains? Who has trained in the training? It is said: higher virtue, higher... Thus, by way of higher wisdom, there are three trainings. Because they are stated concisely in this text, the text that illuminates them is called "Khuddasikkhā" (Minor Training). Or, like "a small, pure honeycomb" and so on, because they are sweet to those who desire training, they are "khuddā" (small/sweet) and they are "sikkhā" (trainings), thus "Khuddasikkhā". Or, like "O recluse, nourish me, your small son" and so on, because they are manifold, they are "khuddā" (small/manifold), and because they are to be trained, they are "sikkhā" (trainings), thus "Khuddasikkhā". Herein, the training in higher morality is to be trained by one who practices the twofold morality, both conduct and restraint, as instructed, abandoning opposing defilements by way of temporary suppression. But the training in higher mind is to be trained by one who, by applying oneself to the objects as stated, performs the suppression and abandonment of the groups of hindrances, which are opposed to jhāna. But the training in higher wisdom is to be trained by one who, in accordance with what is appropriate, eradicates the latent defilements by way of complete cutting off. As to "Why should one train?" here: From sufferings like birth, afflicted by many (troubles); Abandoning the world of aggregates, to attain the safe, auspicious city. Seven trainees, together with the noble ordinary person, train. Arahants have completed the training. Those who are free from delusion, of the chief of sages; Foremost among disciples, praised by the sage; They have completed the training in the three trainings; Who else has completed the training? Here, "Ādito" means "right from the beginning," or "starting from the beginning." What is to be trained by an ordained monk and an ordained nun is "upasampannasikkhitabbaṃ" (training for the ordained). Together with the matrix (summary) is "samātikaṃ" (with matrix). I will explain the "Khuddasikkhā" of the kind mentioned before, with reverence, or the meaning is, I will explain it in detail, having paid homage to the Triple Gem. Moreover, the Elder, by the word "ādito" (from the beginning), generates a sense of urgency in noble sons who have gone forth out of faith, who do not practice due to the fault of laziness, or who practice wrongly due to the fault of ignorance. How? Having obtained the extremely rare conjunction of opportunity, one should not let that moment pass by being lazy or by indulging in useless talk. What should be done? What should be done? From the very beginning, continuous reverence for the three trainings should be generated. Here it is asked: What is that called the Triple Gem, which the Elder will praise and then expound the Minor Training? It is said: The Buddha-gem, the Dhamma-gem, and the Sangha-gem—these are the three gems. They are called "gems" because they generate delight. And furthermore: "Esteemed, of great value, Incomparable, difficult to see; Enjoyed by noble beings, Therefore it is called a gem." The meaning of "gem" should be understood according to this verse. Explanation of the Matrix (Kha-ja) Now, since it is said "with matrix," the "four Pārājikas" and so on are begun to show the matrix. However, the training in higher morality is mentioned first because it is the root of all trainings. For it is said, "Established in morality." And among them, because of their great blameworthiness and because they lead to the cutting off of the root, the Pārājikas are mentioned first as they should be known first. Now, to explain and show the matrix terms as they are laid out, the first term, "four Pārājikas," is extracted. Its meaning is this: Pārājikas means defeated, having fallen into defeat. This is a designation for those who, having transgressed a training rule and thereby incurred an offense, or who have been brought to defeat by it. And it is said that they are four. 1. Explanation of the Pārājika Exposition 1-2. Now, to show them, "in the three paths" and so on is begun. There, there are twelve bases for the Pārājika offenses, which are the signs of human, non-human, and animal females (three females), three hermaphrodites, three eunuchs, and three males. For these, there are three paths: the excretory path, the urinary path, and the oral path. Among these, for a human female, there are three, for a non-human female There are three for animals, three for heretics, that makes nine, and similarly for humans who are hermaphrodites and so on. But for human eunuchs and so on, counting two each for the anus and the mouth, that makes six, and similarly for human males and so on, so in all there are thirty paths. Embracing all of these, it is said here "in the three paths," meaning, in those three paths. "One who has not cast off the training" means one who has not renounced the training in the manner of the characteristic, with the thought of wishing to fall away from the state of a bhikkhu. "In a covered or uncovered place" means in any place, whether covered or uncovered by cloth or other things. "In a place not exposed" means in a place not touched by the natural wind of the three paths. "Sign" means the private parts. "Covered or uncovered" means one's own private parts, whether covered or uncovered by any of the cloths or other things. "Appropriated" means the sense faculty of the body that is not destroyed. The connection is: one who inserts into the three paths of the kind described, is fallen, is defeated. But for one who inserts a destroyed sense faculty of the body, or a boil, or a skin tag, or hair, it is a dukkata offense. But for humans, if with sexual desire one inserts even a sesame seed's worth of the private parts into the eye, nose, ear, or the bladder or scrotum openings of a living body, or into wounds made by a knife and so on, it is a thullaccaya offense. In other parts of the body, such as the armpits, it is a dukkata offense. For animals like elephants, horses, cows, donkeys, camels, buffaloes, and so on, it is a thullaccaya offense in the nose, and similarly in their bladder or scrotum openings. For all animals, it is a dukkata offense in the eyes, ears, and wounds, and similarly in their other body parts. Now, insertion does not occur only by one's own effort, but also by the effort of others, such as enemies of bhikkhus. To show that even in such cases, if there is a mind of enjoyment, one is defeated, the phrase "or alternatively" and so on is stated. Its meaning is: that bhikkhu who assents at the moment of insertion, of being inserted, of remaining, or of withdrawal, who at that moment develops a mind of enjoyment, he too is defeated. But a bhikkhu who in no way assents, who regards it as the mouth of a venomous snake, or a pit of burning coals, and thinks it has entered, he is not guilty. What is established here is the occurrence at the time of semen emission. First. 3-4. Now, to show the second,