English
that is a means to attain the training. The manner of training in them is simply not transgressing the Teacher's command. Thus it says, "word... ...to be trained in." By "in the divisions of training," it means in the aforementioned divisions of the higher virtue training. In these, undertaking is the manner of training. Thus it is said, "to be trained in by way of fulfillment." By "parts of the training rules," it means components of the collection of training rules. For the training of bhikkhus is intended here, as it is said, "here a bhikkhu." Thus it will say, "The other training, however, is stated to show the meaning of the word 'training' by way of extracting the meaning" (VibhA. 516). The commentary on the Mātikā is finished. Commentary on the Niddesa 509. By "seen," it means realized by self-existent knowledge. The same method applies to patience, etcetera. For the Blessed One's endurance, approval, etcetera, are by way of realization through self-existent knowledge, not through hearsay or speculative thought, as with others. The meaning of "unperverted" should be understood as leading exclusively to liberation. By "being trained," it means being practiced in the training. "Training rules are to be trained in" refers to the Pāli text of the training rules. By "three aggregates," it means the three aggregates of virtue, etcetera. By the saying, "abstaining from all evil... ...the teaching of the Buddhas" (Dhp. 183; DN I.90; Nett. 30), it says, "the three trainings that are the giving of instruction." By "right view," because it is the sole cause of the path's right view. Here, right view means the right view of kamma ownership and the right view of the path of kamma. By way of result and cause designation: by way of result designation, because it is a condition for right view; by way of cause designation, because it is preceded by right view. By wholesome states that are a part of oneself: this refers to the states of right view. Or, seeing is view by way of knowing and discerning of wholesome wisdom and consciousness. Thereby, it shows the designation of the whole by a part. Because it is a disciplinary action: it refers to the three trainings as a teaching. By the Dhamma: by that which is not deviated from the Dhamma. By an uncrooked nature: by an uncrooked nature, meaning by an even nature. 510. By its own meaning: by its own meaning, free from other meanings like blame. Wearing torn cloth: those who wear robes cut into five pieces or more, suitable for a monk. It is said by way of breaking, therefore it means that a bhikkhu is one who has abandoned defilements, who has broken defilements. By way of qualities: by way of qualities such as the states of a trainee. Thereby, the word bhikkhu is shown in its abstract sense. This pair refers to the two statements, "trainee" and so on, mentioned later by way of showing inclusion, starting with "and here." By this: by showing the meaning of the words "a trainee bhikkhu because he has broken evil things." It does not fit, as it explains trainees, non-trainees, ordinary people, and non-trainees. This refers to the first pair. The straightforward explanation is for the noble ones, and it shows the state of having broken defilements only for non-trainees and trainees. It is said: a statement of declaration, meaning it is truly said. But it is not intended here, as it is shown by way of extracting the meaning. The word of the Blessed One: refers to the ordination kamma-vācā. In accordance with that: suitable for that, meaning as stated. The perfections of the assembly, object, and boundary are declared by "by a harmonious Sangha, without disturbance" (Vibh. 510), thus for the word "worthy of the place," it only states the meaning "not deficient...etc...not said." 511. Because it is a state of non-transgression and abstinence: non- because it is based on firm undertaking, it is called abstention. Having attained the abstention-based virtue, abstention is indeed the main thing, thus even the virtue of volition is said to be indirectly meant. "A city carpenter, a master of architecture" this shows the city carpenter intended here. Architecture, the science of palaces, the carpenter's craft is twofold. To be licked means to be tasted. To be drunk means to be imbibed. Because of restraint of the faculties, because it is the cause of restraint of the faculties. The Pātimokkha virtue, the virtue of training rules, is not taken as ordinary virtue and so on, thus it says: "other virtue apart from the Pātimokkha is taken by the grasping of physical non-transgression and so on." But it cannot be said that it is not included in the Pātimokkha virtue, because there is no physical and verbal restraint apart from it, thus showing this, it says: "it is said with this intention." There, the meaning of the word Pātimokkha should be understood thus: Because of the strong nature of defilements, because of the ease of evil actions, and because of the difficulty of meritorious actions, one is prone to fall into the lower realms many times, thus Pātī is the ordinary person. Or because of impermanence, being driven by the force of kamma in existences and so on, like a water-drawing machine, one wanders without stability, thus Pātī is one prone to going. Or by way of death, one is prone to casting off existence in this and that group of beings, thus Pātī is the stream of beings, or it is the mind itself. That which liberates these Pātī from the suffering of saṃsāra is Pātimokkha. For by the liberation of the mind, even the being is called "liberated." For it is said: "They are purified by the purification of the mind" and "the mind is liberated from the taints without clinging." Or else, by causes such as ignorance, one falls, goes, proceeds in saṃsāra, thus Pātī. For it is said: "beings veiled by ignorance, bound by craving, running on, wandering on." The liberation of that Pātī being from the three defilements of craving and so on is by this, thus Pātimokkha. Its compound formation should be understood like "Kaṇṭhekāḷa" (black-throated) and so on. Or else, it causes to fall, causes to perish, du It protects the mind. For it is said: “The world is led by mind, The world is drawn by mind.” The liberation from that which protects, Is called Pātimokkha. Or, that by which one falls Into the suffering of the lower realms, Or the suffering of transmigration, Is the 'faller' (pātī), Which is defilement like craving. For it is said: “Craving generates a person, A person accompanied by craving,” And so on. Liberation from that is Pātimokkha. Alternatively, that into which one falls Are the 'fallers' (pātīni), The six internal and external sense bases. For it is said: “The world arises from the six, It makes connections with the six.” Liberation from that 'faller' Which consists of the six internal and external sense bases, Is Pātimokkha. Alternatively, that which has a fall, A downfall (pāto vinipāto), is the 'faller' (pātī), Which is transmigration. Liberation from that is Pātimokkha. Alternatively, the Bhagavā, The Lord of Dhamma, Due to his sovereignty over all worlds, Is called 'Lord' (patī). That by which one is liberated is 'liberation' (mokkho). The Lord's liberation, Because it is proclaimed by him, Is Patimokkho. Patimokkho is indeed Pātimokkha. Or, because he is the root of all virtues, And supreme, he is the Lord (pati), And by the aforementioned meaning, he is liberation (mokkho). Thus, Patimokkho. Patimokkho is indeed Pātimokkha. For it is said: “Pātimokkha means this is the face, This is the foremost,” And so on. Alternatively, 'pa' is for 'in various ways', 'Ati' is a particle for 'extremely'. Therefore, that which liberates extremely in various ways Is Pātimokkha. For this virtue itself, By way of its components, And accompanied by concentration, And accompanied by wisdom, By way of suppression, And by way of eradication, Liberates and frees extremely. Thus, Pātimokkha. Or, 'Patimokkho' means 'liberation from each'. The meaning is liberation from each transgression and fault. Patimokkho is indeed Pātimokkha. Or, liberation is Nibbāna. That which is a reflection of that liberation Is Patimokkha. For the restraint of virtue, Being conducive to penetration, Is like the rising of the sun's dawn, A reflection of the arising of Nibbāna, Just as... Because it secretly extinguishes defilements, it is Pātimokkha. Pātimokkha itself is Pātimokkha. Or else, it proceeds towards liberation, or it faces liberation, thus it is Pātimokkha. Pātimokkha itself is Pātimokkha. This too is merely a superficial explanation of the word Pātimokkha. But in every way, the Blessed One himself, the Pātimokkha of the Victorious One, would explain the blameless Pātimokkha. 513. That which causes the disposal of heavy goods belongs to this, thus it is the disposal of heavy goods. Included within heavy goods are immovables, and so on. That which is less is not suitable, thus the work of increase is stated. That which is of greater value, or that which is of the same value, is suitable, thus. As stated, fixed work like removing mud from a pond, and so on. He supports, or he nourishes the children of others. It is said to be done for householders, not for the Saṅgha, or for a group, thus is the meaning. "Piṇḍapaṭipiṇḍa" is explained by eliding the latter part of the word, and also by eliding the latter part in the former word, thus it says "for the sake of alms," and so on. Improper consideration is improper practice. 514. They go, they operate each in its own sphere, thus "gāvo" (senses) are the eye and other faculties. Shaking off, beating off, driving away, thus is the meaning. 515. Just as "karaṇīya" means "to be done," so too "vikiraṇa" means "to be scattered," thus it says "to be scattered," meaning "to be destroyed." Or "to be restrained," "to be made restrained." "I will not do this again," thus one's own resolve, mental determination, is restraint.