English
, is finished. (1.) Explanation of the Single-Item Description 843-844. There is something called "dependent," just as in "dependent on the eye," etc., it is said "dependent" in the sense of a basis or condition, but not so here, because there is no basis or condition for the non-existent in ultimate reality, such as the khattiya and other castes. But the continuity of those aggregates in which the designation of khattiya, etc., exists, that very existence of the khattiya and other castes, is here clarified by the word "dependent" —this is the meaning. "Of a single lineage" means undivided. Making something foremost in the performance of question-answering, etc., is "foremost placement." "Heap of deposit" means a stored heap. "Of widespread fame" means of extensive fame. "Pride of long-standing knowledge" —they say it is the pride of ancient knowledge. Or, the pride of knowing what is to be known by one who has been born for a long time, or has gone forth for a long time, or the pride of knowing only nights. "Pride of attendance" means the pride of obedience. For obedience, which is deliberation, is here called "fame." Pride based on the state of being perfectly round. Pride of growth. Pride due to the perfection of the body, pride of fullness. 845. It is groundless because it can be spoken without a basis, not because of the absence of a basis. 846. "Release of the mind" means the mind's release from mindfulness, or "release" is rushing into bodily misconduct and so on. "Absence of foundation" means not standing in doing good, the meaning is non-performance. The mind's release into bodily misconduct, which is called heedlessness, leads to killing, wrong view, anger, and so on; this explanation is endless. And the explanation of terms like "release" and "abandonment" which reveals its meaning and explanation, all of that is summarized as "such a kind." This indication of form is made because it is impossible to state all explanations. Thus showing, he says, "because of its endlessness." "The released state" shows the four aggregates that are hostile to mindfulness. 847. "Stiffness of mind," they say, is just the mind behaving in that way, or it should be seen as a special kind of conceit. "One should pay homage upon approaching," thus it proceeds only to the limit. 848. When it is said, "You have committed an offense," they say "retorting" by throwing what was said by him back upon him, saying, "Friend, you have committed an offense," and so on. In this context, such a retort is appropriate: "When that poor, unskillful person does this, why should I not do it?" The subsequent action of doing is "subsequent action." The meaning is that this is the unskillful side, thus "contentiousness." 849. "Excessive desirer" is one who desires excessively, because he desires exceedingly. When its state should be called "excessive desire," by dropping the "cci" syllable, it is called "aticchatā." And that same thing is also called "atricchatā." There too, the derivation of the word should be understood by grammatical rule. Or, "atricchatā" is desiring here and there, transgressing what is obtained. That same (word) is called "aticchatā" by changing the "ra" sound to "ta." "They desire excessively" or "excessive desire," or "desiring here." By what? By excessive greed, which is called excessive greed and wrong desire, and by the pride of excessive greed. "Self" is said to be one's own welfare. It declines, it decays. indeed, the self is taken, or the self is attained, it wastes away, like one who, having desired the Kinnarī Candā, is abandoned by the goddess Asitābhū. “By one struck by desire” means afflicted by desire, or oppressed. “Excessively despising” means disrespecting. “Malaka” means a country of that name, or an open space. “With a short stick” means with a short stick, a short staff. They also say “with a gaddula” (a kind of stick). “With a body smeared with blood” means with a body soaked in blood. 850. As if repeatedly urging one who already knows, he wishes to honor him. “Conditions” means conditions such as clinging. 851. Those who deceive with a suitable appearance are called “knot-makers” (gaṇṭhikā), or those who are entangled by bad conduct. The sons of knot-makers are indeed knot-makers; thus, their co-residents, due to their knot-making nature, say, “The elder… (etc.)… dwells in the long cloister.” “It is fitting, venerable sir” – this is also one type (of answer), but it can only be known by one who has attained (it), meaning it indicates one’s own attainment of meditative states. “The Fivefold” is the second discourse in the upper fifty (Majjhima Nikāya 3.21 onwards). Because of its profundity, he says, “while observing the Fivefold.” 852. “Horn” means adornment. For it is like a horn that is deeply fixed and well-planted on the head due to being cultivated, piercing the unskillful, and because of its firmness, it is like a horn; in essence, it is lust. 853. The word “tintiṇa” should be understood in the sense of making sour. “Khīyana” is that greed by which one wastes away, saying “mine” to another; that is what is meant. They also say “khīyanaṃ bhaṇḍanaṃ” (wasting away is quarreling). Or “tintiṇa” is simply said to mean craving. For this word “saññā” (perception) is a term for craving. 854. “Even of thigh-size” – by this, he shows its unrotted state due to its great density. Or, by “athavā” (or), he shows that the specifications for adorning robes and so on are “the adornment of this putrid body or of external requisites,” and so on. For adornment by a robe is robe-adornment, or adornment of a robe is robe-adornment; similarly, bowl-adornment and dwelling-adornment are also intended. Filling in deficiencies, making the skin color and form beautiful, and so on. should be applied to the robes and the body as appropriate. It is like a child just born, meaning that he does not abandon childish frivolity. 855. Similar, suitable, devotion is 'sabhāga'. Not similar is 'asabhāga', meaning arrogance, or opposition. Therefore, his conduct towards his mother and others is 'asabhāgavuttitā' (unsuitable conduct). This is a name for such arrogant, unwholesome people. 856. 'Paritassitā' means trembling, or the craving of one who is distressed, for this and that. 857. 'Līnatā' (sloth) is the body's lack of expansion in doing wholesome deeds, a natural laziness. It is not bodily illness due to disease, weather, or food, which is called 'tandī' (languor), but rather natural laziness, that is the meaning. 'Kāyālasiyaṃ' (bodily sloth) means the sloth of the mental body, and it should be understood as also applying to the physical body. 858. 'Vijambhitā' (yawning) is the sloth arising from the disturbance of the elements due to overeating and so on. 859. 'Bhattasammado' (food-induced drowsiness) is the sloth arising due to food. 860. 'Imehi panāti' (by these, however) refers to the unwholesomeness of the mind and so on. 'Sabbattha kilesavasena' (everywhere due to defilements) should be understood as due to defilements like greed, which are causes of sloth and torpor. 861. 'Apakato' means removed, separated from right livelihood. He said "upaddutassāti attho" (meaning 'of one afflicted') because he is afflicted by the trouble of livelihood. The meaning should be understood thus: All three types of it are shown there by this Pāli text, which is its basis. 'Pāpaṇikāni' means discarded from the market. 'Nantakāni' means hidden, or rags. 'Gilānapaccayabhesajjaparikkhārā' are the requisites for a sick person, namely medicines, which are requisites for life. 'Pūtimuttaṃ' is a name for all cow's urine, both old and new. Some say it is medicine discarded due to its putrid state. A long hall with one door, without an inner room, is said to be 'uddaṇḍo'. 'Korajaṃ' is the suppression of useless bodily and verbal activity due to evil wishes, which are like defiling dust. One who has this is 'korajiko'. One who has it excessively is 'korajikakorajiko'. Some say 'ativiya parisaṅkito' (excessively suspicious). 'Mukhasambhāvito' means one who is esteemed by others merely by his mouth, through words spoken in the manner of a 'korajikakorajiko' and so on. Such a person, such a person By that very means, making oneself like another, he speaks such things as, "This is a recluse." "By making a resolve" means having set the mind, "Let them know me as an Arahant," or having wished for it. "Meditator in view" means sitting as if having attained concentration in a place visible to people, meditating in a conspicuous place visible to people. Making it like another, speaking near oneself is "whispering nearby." Making the 'ā' short, it is called "aṭhapanā." "Kuhana" is a deceiver; his going, his conduct, is "kuhāyanā." Or the going, the action of going, of a deceitful person is "kuhāyanā." 862. "To one who is asked" means to one asked, "Who is Tissa? Who is honored by the king?" "Nahana" means binding, encircling. 863. Living by signs, acting by signs, is a sign-maker, a diviner; his state is "divination." Making known one's own wish is "intimation." "What is 'so'?" Such as "Today requisites for bhikkhus have become scarce," is talk connected with requisites. Speaking near a desired object is "whispering nearby." 864. Throwing out is "expulsion." One whose habit is to eat the flesh from another's back is a "backbiter"; his state is "backbiting." 865. To deceive, desiring to take much by deceiving with little gain, is "desire to gain"; his state is "desire for gain." The manner of that very desire's arising, or the search-action born with it. 866. A lotus endowed with beauty is "beautiful lotus"; the elision of the latter part of the compound should be understood as for the former part. Or the fullness of beauty is "fullness of beauty." As in "one who whispers meaning," the word "japa" means "to cause to arise," so it says "causes to arise." 867. Pride similar to superiority proceeds by way of elevation.