English
generating delight and joy, receives alms given with faith only for sustenance, and having left the village, in a forest at a place with water, as if applying medicine, as if eating son's flesh in a wilderness, reflects on the alms food and consumes it, as a bee makes honey in a forest, enters a grove suitable for meditation, to bring forth the path and fruit of absorption, to perform the duties of a recluse, he should wander in the village, this meaning should be understood. “These three, monks, are the duties of monks… …these, monks, are the three duties of monks.” This discourse is called “permitted” because it functions as a speaker and indicator of the conduct and meaning permitted by the Blessed One. In that discourse, the monk who protects his virtue is called “protector” (pāti) because of this protection. The virtue that frees that protecting monk from suffering like the lower realms is called “Pātimokkha” because of this freeing. The virtue by which a monk restrains his eye-faculty and so on, which should be restrained, is called “restraint” (saṃvara) because of this act of restraining. Pātimokkha itself is restraint, Pātimokkha-restraint. Being endowed with and restrained by Pātimokkha-restraint, he acts in the four postures because of this restraint. Thus, a monk is called “restrained by Pātimokkha-restraint.” He dwells, he moves in the four postures. Conduct is acting by adopting the conduct-virtue, avoiding forbidden conduct. Pasture is acting in suitable places, avoiding unsuitable places. If the meaning were to be explained, it would be too extensive. Therefore, having said a little, we will explain the nature of the discourse as the foundation of the teaching. “Only this much of the discourse is designated as ‘permitted’.” to be carried out," it was said: "These ten things, monks, should be constantly reflected upon by one gone forth." This discourse, beginning "these ten," is called "permitted" because it functions as a speaker and declarer of the ten kinds of things to be reflected upon that are permitted. This discourse, "These three... and so on... things to be done," is also called "permitted" because it functions as a speaker and declarer of the three kinds of good conduct that are permitted. The various permitted discourses, determined by the teacher and known by us, are such that, because it is to be asked "which discourse is rejected?", it was said: "Among these, which is rejected?" "There is no love like a son, no wealth like cattle; There is no light like the sun, streams are supreme over the ocean." – Rejecting this saying of the devaputta, the Blessed One – "There is no love like oneself, no wealth like grain; There is no light like wisdom, rain indeed is supreme over streams." – He spoke this verse. Here, in these two verses, that which is the former, "There is no love like a son," and so on. This saying of the devaputta, "There is no love like a son," and so on, is called "rejected" because it was rejected by the Blessed One, and because it functions in a rejected meaning. In times of famine or in a wilderness, parents kill their sons and daughters and sustain only themselves; therefore, it was said: "There is no love like oneself." In times of famine and so on, people give gold, silver, jewels, cattle, and buffaloes to the owners of grain to obtain grain, and they take only grain; therefore, it was said: "There is no wealth like grain." The light of the sun and so on dispels only a part of the present darkness, but wisdom is capable of making even ten thousand world-systems into a single light, a single radiance; it also dispels the darkness of defilements that conceals even the divisions of past, future, and present phenomena; therefore, it was said: "There is no light like wisdom." The ocean exists only in a part of the earth, and it does not rain. If there were, there would be a nature of decay. But rain fills even a hundred thousand times ten million world-systems, up to the Abhassara Brahma-worlds. Therefore, it is said, "Rain is indeed the supreme arrow." Because it must be said, "This very thing is forbidden and should be determined," it is said, "Monks, these three..." and so on. This discourse, "These three..." and so on, is called "forbidden" because it operates as a speaker and indicator of what is forbidden or of evil conduct. (17) Various forbidden things have been determined by the teacher, and understood by us. Because it must be asked, "Which is allowed and which is forbidden?" it is said, "Therein, which is allowed?" and so on. Gotama, of vast wisdom, of vast wisdom, I ask that Gotama of vast wisdom. In this world, many people are afraid. What kind of people are they? And the path that is said to have many aspects, what kind of path is it? In what Dhamma does a person stand so that they do not fear the other world? Thus is the connection. Devaputta, the person who establishes right speech, and establishes a right mind, and does not commit evil deeds with the body, this is one. And lives in a house with much food and drink, this is one. Faithful, endowed with faith, and gentle with a soft mind, this is one. Generous, knowing the words spoken by beggars in the manner of begging, and sharing, this is one. Thus, a person standing in these four qualities, standing in these qualities, does not fear the other world. Thus is the connection. Because it must be asked, "In that discourse, what is allowed, and what is called forbidden?" it is said, "Therein, what he said..." and so on. Therein, in that discourse, in the answer to the question "What here...?" and so on, in the statement "speech and mind..." and so on, the statement that the Blessed One said, "establishing speech and mind rightly," this statement, "speech... rightly," is called "allowed" because it operates as a speaker and indicator of the meaning of what is to be said, etc., that is allowed. "Evil deeds with the body..." The statement made, "not doing," this statement, "by body... doing," is called forbidden. It occurs in the manner stated for one doing evil, as forbidden. The statement made, "much food... not fear," this statement, "much food... not fear," is called permitted, in the manner stated. This statement, "speech," and so on, is both permitted and forbidden, by the two ways stated. "Not doing all evil," and so on, the meaning is as stated. Because it is to be asked, "In that 'not doing all evil,' and so on, which is permitted, which is forbidden?" Therefore, "there, which," and so on, is said. Lord of Devas, I speak of bodily conduct in two ways: I speak of blameless bodily conduct to be practiced, and I speak of blameworthy bodily conduct not to be practiced. In speech conduct and so on, the application should be made according to the stated method. Because it is to be asked, "And what, based on increase and decrease, is bodily conduct and so on spoken of as to be practiced and not to be practiced?" Therefore, "based on what is this," and so on, is said. It should be understood: Bodily conduct and so on should not be practiced based on the increase of unwholesome states and the decrease of wholesome states. Bodily conduct and so on should be practiced based on the increase of wholesome states and the decrease of unwholesome states. 125. Various kinds, both permitted and forbidden, were determined by the teacher, and known by us. Because it is to be asked, "Which specific discourse is praise?" Having asked thus, and to make known that "this specific discourse is called praise," therefore, "there, which is praise," and so on, is said. "There, there," means: Among those twenty-eight kinds of worldly and other discourses that establish the teaching, he asks, "Which specific discourse is called praise?" Of paths, such as walking paths and view paths, the eight-fold path, the eight-fold path with factors like right view, is supreme, excellent. Of truths, such as verbal truths, conventional truths like those of kings, and ultimate truths, the four noble truths are: suffering, its origin, its cessation, and the path leading to its cessation. The foremost, the supreme. Among phenomena, among all conditioned, dependent phenomena, the fading away, the Dhamma of fading away, called the unconditioned Nibbāna, is foremost, supreme. Among bipeds, among all devas, humans, and so on, among bipeds, the Blessed One, possessed of the fivefold eye, is foremost, supreme. This particular Sutta, beginning with "Among paths, the eight-fold path...", is called "praise" (thavo), because it proceeds in the sense of expressing and making known praise. Because it is said, "This particular Sutta is praise," it is stated, "These three, monks..." and so on. Among footless beings, such as snakes, fish, and so on; among bipeds, such as humans, birds, and so on; among quadrupeds, such as elephants, horses, cows, buffaloes, and so on; among many-footed beings, such as centipedes, and so on; among those with form, beings in the sensual and fine-material realms; among those without form, beings in the formless realms; among the percipient, beings in the seven consciousness-stations; among the non-percipient, non-percipient beings; among neither percipient nor non-percipient, beings born in the highest existence; however many beings exist, however many there are, among all those footless beings and so on, that which is, this Arahant, the Perfectly Self-Enlightened One, the Tathāgata, who has arisen, that Arahant, the Perfectly Self-Enlightened One, the Tathāgata, is called the foremost of the foremost, is called the supreme of the supreme, is called the excellent of the excellent. This is the first foremost. Among conditioned phenomena, or those with dependent nature, or among unconditioned phenomena, not put together by conditions, existing merely as concepts; however many concepts are used, however many there are, among those conditioned and unconditioned phenomena to be designated by those concepts,