English
, and which are to be trained in by not transgressing the words, or which are to be trained in by perfecting the factors of training, which are called the volition of non-transgression and abstinence, that training, such as the training of a bhikkhu, which is a part of the precepts, is to be trained in. Therefore, it says, " 'in the precepts' — this is a description of the doctrines to be trained in by him." It shows these qualities: mutual contentment in terms of contentment and so on, the praise of it, not being distressed when not obtained, and enjoying without attachment when obtained. "The doer of jhāna cultivation" is an explanation of the state of being a doer. By "forest" and so on, it explains the type of dwelling; by "quiet" and so on, its freedom from danger; and by "suitable for seclusion," it indicates its benefit. Therefore, it says, "the type of dwelling... and so on... explanation." The commentary on the Matrix is finished. Commentary on the Exposition 509. By the active verbs, The teaching is said by means of sounds like 'iṭṭhi', thus it is said, "Because it is seen, it is view," and so on. By way of its own nature means by way of its unperverted nature. When one is trained, one disciplines the body and so on, not otherwise, therefore it is said, "Discipline (vinaya) is by way of being trainable." Or, discipline (vinaya) means the training rules to be trained in, the three aggregates to be trained in, thus it shows that it is discipline (vinaya) as if it were discipline. The three trainings are like the giving of the Teacher's instruction, therefore it is said, "by way of giving instruction." Being a condition for right view means being a condition for right view. For one who trains in the three trainings, right view is perfected. "Therefore, O monk, first purify yourself in wholesome states. And what is the beginning of wholesome states? Perfectly purified virtue and straight view," according to this saying, the three trainings are preceded by right view. And in these two meanings, the three trainings are called "view" by way of figurative expression of cause and effect, or by wholesome states which are a part of oneself, this is the intention. Because it is the Lord's act of disciplining, discipline is the three trainings. But that disciplining proceeds only by way of the Dhamma, with an unperverted nature, or by way of the Dhamma of teaching, not by punishment and so on, therefore it is called "Dhamma-Vinaya." For the sake of blameless Dhamma means for the sake of the supreme blameless Nibbāna, or for the sake of unshakeable liberation of mind. The three trainings are the cause of knowing and so on regarding the knowable Dhamma and so forth, therefore it is called "Dhamma-Vinaya." The repeated phrase "Imissā imasmi" (in this, for this) constitutes a determination, or the word 'eva' (indeed) has been elided, with this intention it is said, "a determination is made." 510. "Bhikkhuko" (monk) is a word extended by the suffix 'ka' in the sense of 'not other', therefore it means "by the nature of begging." But in the reading "bhikkhako," it means "one who begs is a bhikkhu." "Jallika" is dirt mixed with dust, "amissa" is just dirt. "Wearer of torn robes" is an explanation given because the word 'bhikkhu' is established in the sense of one who wears torn robes. One for whom there remains a boundary to be developed and abandoned, he is "odhiso" (one with a boundary). But an Arahant, due to the absence of that, is "odhira" (without a boundary). It is said, "a bhikkhu is one whose defilements are abandoned without limit." Or, the word "limit" is established in a specific part, so all paths and all defilements, cultivated and abandoned by an arahant, are not called "limit." This explanation of "abandonment" should be understood as spoken in the sense of breaking apart. By "sekha" and so on, the meaning expressed by the word "bhikkhu" is shown in terms of qualities. Below, however, it was shown in terms of designation, "by agreement and by declaration," and in terms of etymology, "he begs," and so on. "A sekha bhikkhu" refers to the seven sekhas. "Because of the breaking of evils... a bhikkhu is only an arahant" - these two statements do not align with the two statements "a sekha is the seven noble ones including the ordinary virtuous person" and "because of the breaking, it refers to the four fruit-attainers." This should be understood as a direct, non-figurative explanation. It is said, "in other places, the ordinary virtuous person and others are mentioned." But isn't the bhikkhu's morality by declaration also mentioned? It is mentioned, but it is not intended here, as it refers to one who produces all kinds of jhānas. The word of the Blessed One is the basis, because it is the cause for performing the ordination ceremony. It is suitable for that basis, and it means that the announcement and instruction are complete and not spoken out of order. 511. Directly, morality means undertaking, abstaining, and not transgressing. The figurative nature of mental morality is spoken with reference to non-covetousness and so on. They say a city carpenter is a master of architecture. The four kinds of food are what is eaten, etc., or what is chewed, eaten, licked, and sucked. Endowed with the Patimokkha restraint, one has restrained faculties, because the three good conducts are the food for the restraint of the faculties, or the Patimokkha restraint is the support for the restraint of the faculties. Thus, one whose faculties are restrained by the Patimokkha restraint is called "restrained by the Patimokkha restraint." With this intention, it explains the meaning of "restrained" as "having restrained faculties." "By the Patimokkha and by restraint" - this implies a different morality from the Patimokkha. by the grasping of transgression, etc. It should be understood that it is said with this intention. The second meaning, however, is stated with reference to the unity of both. 513. All unvirtuous conduct means that covetousness, etc., are also included, and so he says, "one acts even with the mind, therefore, to show that." Therein, in the misconduct mentioned in terms of bodily transgression, etc. He incurs the disposal of heavy goods means he incurs a grave offense. One who is appointed is said to be one who has arisen on Sangha land. Repair work is work that is part of heavy goods. Punishment is the handiwork as described. With this one bathes, hence bathing, powder, etc. One who is a sweet talker with falsehood is called a "flatterer." One who desires to be a flatterer is a flatterer-lover; the state of that is flattery. There is no place where mung bean soup does not enter, the meaning is that it is not incompatible with any food. He holds, he maintains, or he nourishes, or a servant who is a retinue is a retainer. The work of a storekeeper done by laypeople is mentioned. Giving counter-alms for alms, or receiving counter-alms after giving alms, is alms-counter-alms. Improper management of Sangha property and shrine property is establishing Sangha income and shrine income, some say it is acting as if it were one's own. 514. Where cows graze, that is a pasture. Like a pasture, it is a pasture, a place to graze frequently. Or cows are the senses like the eye, a place to graze with them is a pasture. An improper pasture is not a pasture, that which is proper, other than that, is called a "pasture." The word "vā" (or) can also be for shaking off, and so he says, "or those whose defilements are shaken off." 515. Those whose later, last measure is these are of a lower measure. Things to be restrained are remedies to be done by means of bodily and verbal restraint, or things to be scattered. Things to be restrained are to be done by the mind's intention "I will not do this again," or by sense restraint itself. One who dwells in a heavenly abode or in a country is a dweller in a heavenly abode. Of the mind Resolution itself is the manifestation of resolution. Here, "teaching" is intended as "manifestation of rising up." There, by the saying "things to be done by thought, bound to attention," the teacher's intention is that faults which are not to be transgressed, which do not lead to offense, are spoken of for the purity of the Pātimokkha restraint. "Of the four kinds" refers to the fear of self-reproach, reproach by others, punishment, and an unhappy destiny. 516. Regarding "Here, a bhikkhu," meaning only a bhikkhu is intended, it is said, "the remaining trainings are spoken of to show the meaning of the word 'training' by way of extracting the meaning." However, the mention of "bhikkhu" is made to show all four assemblies who bring forth all meditations, through the chief assembly. Or, if a bhikkhu is intended by quality, then all trainings are intended here, this should be understood. "By all undertaking of training" means: Here, by which undertaking all trainings are undertaken, even one such undertaking is called "all undertaking" because it performs the task of all undertakings; there is no need to speak of many. "By all ways of training" means: by ways such as non-transgression, teaching, rising up, observing duties, and so on. Referring to the complete cessation of the rest by way of transgression, it is said, "even of one who has broken," and so on. 519. Having considered that the development of purifying the mind from hindrances is the practice of wakefulness, it is said, "development." "Well-comprehending" means: comprehending by saying, "This is well-comprehended; there is nothing before or after this; this is its cause," and so on. 520-521. "Engaged" means: one who is striving. It shows the connection that one who maintains continuity and maturity is devoted to the practice of wakefulness. 522. "Even in the worldly... etc.... it is said" means: For the development of insight, foundations of mindfulness and so on do not arise together in a single object.