English
"Restraint," or that by which one restrains is "restraint." The Pātimokkha itself is the restraint, the Pātimokkha restraint. This is a designation for the Pātimokkha restraint morality which is the nature of volition and so on that arises at the conclusion of the act of declaration. Restrained by that, with bodily and verbal conduct closed off, is "restrained with the Pātimokkha restraint." "Dwells" means conducts, maintains. In "accomplished in conduct and range," "conduct" is that which should be practiced, "range" is where cows graze, the place of grazing for cows. But due to similarity to that, the entire sphere of activity should be understood as "range." The division of these should be understood in the same way as stated in the exposition. For in the exposition: "Accomplished in conduct and range: there is conduct, there is non-conduct. Therein, what is non-conduct? Bodily transgression, verbal transgression, bodily and verbal transgression, this is called non-conduct, all immorality is called non-conduct. Improper conduct: Here, someone, by bamboo offerings, or bowls…pe… by offerings of flowers, fruits, toothpicks, or by flattery, or by offering mung bean soup, or by acting as a messenger, or by being a leg-massager, or by some other deceptive means of livelihood, makes a living. This is called improper conduct. "What is proper conduct? Bodily non-transgression," etc. (Vibha. 513) – Proper conduct is defined by the opposite of what was said. "Range: there is a range, there is a non-range. What is a non-range? Here, someone is a frequenter of prostitutes, or widows…pe… or old spinsters, eunuchs, nun's rest houses, or lives in association with kings, royal ministers, sectarians, disciples of sectarians, with unsuitable association, or those families that are faithless, displeased…pe… he frequents, cultivates, and attends to such families. This is called a non-range. "What is a range? Here, someone is not a frequenter of prostitutes," etc. (Vibha. 514) – Range is defined by the opposite of what was said. Moreover, here, the bodily actions of disrespect, such as walking, sitting, pacing, bumping into, and overpowering elder monks, and the verbal actions of disrespect, such as speaking Dhamma without asking permission and scolding elder monks, should be understood as bodily and verbal proper conduct in opposition to improper conduct. Moreover, a bhikkhu, full of respect, deference, shame, and fear of wrongdoing, well-clothed, well-robed, possessing pleasing conduct, walking with downcast eyes, accomplished in deportment, diligent in the rules of conduct, full of reverence and respect, lives thus. This is called proper conduct. Range, however, is threefold: support range, protection range, and binding range. Among them, a good friend endowed with the qualities of the ten topics of conversation is called support range. Walking in inner houses, etc., with downcast eyes, without looking in the directions and intermediate directions, is called protection range. The four foundations of mindfulness are called binding range. Where the mind is bound. And this threefold range should be understood. "Endowed with conduct and range" means endowed with this conduct and range. "In the slightest faults" means in immeasurably small offenses. "Seeing danger" means having a habit of seeing danger, seeing even a tiny speck like Mount Meru, and regarding even the slightest wrong speech or misdeed as equal to expulsion, having a habit of seeing danger in faults. "Undertaking, he trains himself in the precepts" means whatever is to be learned in the precepts, he takes it up well and trains himself. "Guarded in the senses" means with the doors of the six senses, beginning with the mind, closed by mindfulness-restraint, which is the non-grasping of signs and details of objects such as forms. "Knowing moderation in eating" means knowing moderation in taking and consuming almsfood, by way of reflective knowledge and by way of desirelessness and so on; here, the taking of the four requisites should be understood in terms of almsfood. Or, "food" means the four requisites should be understood in terms of what is to be eaten. "The early part of the night, the latter part of the night" means the early part of the night before midnight, and this includes the first watch and the meal after. The latter part of the night after midnight, and this includes the last watch and the meal before. But the last watch is not included, as it is a time for the monk to relieve sleep and fatigue. "Devoted to wakefulness" means devoted to the cultivation and practice of the abode of cultivation, which is the contemplation of repulsiveness, diligently engaged in purifying the mind from obstructive states by walking and sitting with wise attention. "Continuously, skillfully" means the energy that should be continuously exerted, and the wisdom that has reached maturity, are both continuously applied. This shows that wakefulness is only achieved by one who is endowed with energy and wisdom. Now, showing that wakefulness in its true form, he said, "Of the qualities conducive to enlightenment," and so on. Of the qualities conducive to enlightenment. Concerning the requisites of the path-knowledge, known as the awakening to the Four Noble Truths, are the thirty-seven qualities beginning with the Four Foundations of Mindfulness related to the Four Noble Truths. But in its exposition, only the seven factors of enlightenment are specified, due to their capacity to establish the worldly development in a single object, as qualities conducive to awakening. However, by including these, it should be understood that the remaining qualities are also included. In "going forward, going back," "going forward" means going ahead, "going back" means returning, and both of these, in standing, sitting, and lying down, are obtained by the body's going forward and backward. "Acting with full awareness" means acting in all activities with full awareness, or acting with only full awareness. By including full awareness here, mindfulness is also included, since they are inseparable. Therefore, in its exposition, it is said, "Mindful and fully aware, he goes forward," and so on. In "looking ahead," "looking ahead" means looking in front. "Looking around" means looking in all directions. However, by including these two, it should be understood that looking down, up, and behind, known as looking down, looking up, and looking back, are also included. "In bending and stretching" refers to the bending and stretching of the limbs. "In wearing the double robe, bowl, and outer robe" here, "wearing" means using the double robe and outer robe for covering and wrapping, and the bowl for receiving alms and so on. "In eating" refers to eating food such as alms-food. "In drinking" refers to drinking beverages such as rice gruel. "In chewing" refers to chewing foods such as flour cakes. "In savoring" refers to savoring delicacies such as honey and molasses. "In eliminating excrement and urine" refers to the act of excreting feces and urine. "In going" refers to walking. "In standing" refers to standing. "In sitting" refers to sitting. "In sleeping" refers to lying down. "In waking" refers to being awake. Here, "going forward" is mentioned in terms of going for alms and so on. But in the monastery, "going" and so on are mentioned only in terms of the postures of walking meditation and so on. "In speaking" refers to talking. "In being silent" refers to not talking. In all those activities, however, in each of going forward and so on, there is purposeful full awareness, suitable full awareness, and domain full awareness. Discernment with a purpose, discernment of suitability, discernment of domain, and discernment free from delusion: four kinds of discernment should be understood. Herein, when a thought such as the desire to go forth arises, without performing the act of going forth, etc., just by the power of the thought, but considering, "What benefit is there for me in going there?" and discerning that particular benefit, such as seeing a shrine, is called discernment with a purpose. Furthermore, in these purposeful acts of going forth, etc., discerning the presence or absence of all dangers to life and the holy life, and of physical and mental defilements that hinder the practice of austerity, is called discernment of suitability. Moreover, for one who has thus discerned purpose and suitability, without abandoning the domain consisting of a meditation subject that one favors among the thirty-eight meditation subjects, or insight, the performance of going forth, etc., is called discernment of domain. However, in acts of going forth, etc., foolish, ignorant worldlings are deluded, thinking, "The self performs the acts of going forth, etc., I do them," but without being thus deluded, knowing according to reality, "This aggregate of bones, called the body, performs the acts of going forth, etc., through the power of the activity of the mind, the wind element, and the harmony of causes such as the expansion, and there is no other self or being within, who goes forth, or returns…pe… or remains silent," the application of wisdom in the way of knowing as it really is, is called discernment free from delusion. This is the summary here; the detailed explanation, however, should be taken from the Sammohavinodanī. Now, since for one in whom such qualities as have been described are not present, living in the forest is unsuitable, like that of monkeys, and even a semblance of jhāna does not arise in him, but for one in whom they are present, living in the forest is suitable. For he is able to produce jhāna of every kind there, and he adorns both the forest dwelling and the forest dweller, and he gladdens the entire dispensation. Therefore, showing a suitable dwelling place as a place of resort and a path of practice for such a bhikkhu, "He, secluded..."