English
Right nature is rightness. And they are rightness, and they are fixed, by the rule of giving results immediately, thus, rightness-fixed. "Of that" means of wrong view. "Without shaking" means without moving. "By this" means by this word too. "Of these" means of mental actions. "By this" means by the saying "only in the mind." "Accomplished" means complete. "By way of indication, etc." means by way of indication, illustration, and principal meaning, etc. "There is a possibility of another meaning" means how is it so? Without the word "only," if it is said that the act of taking life is a bodily action due to its frequent occurrence through the body-door, this is merely a way of indication, like "this prince has obtained the royal parasol." Therefore, if one infers frequent occurrence in other doors as well, there would be a possibility of another meaning. Thus, in other methods too. "Moreover" indicates that there is something to be said. "Among them" means among taking life, etc. "One factor" means effort, the fourth factor. "That co-arisen" means volition is co-arisen. That which is on the side of volition is volitional. It is said that it becomes a bodily action, like volition. "They become unmentionable" means they become unable to be called mental actions. Those for whom self is principal are self-principal. Covetousness, etc. They are not self-principal. Volition is principal. It means that here they are self-principal. "In such and such a way" means in that particular way, such as "Oh, may this be mine!" "There" means among those mental actions. "Completely" is a basic word. It means in every way. "Here" means in the place of mental action. "By the specific function of mental action" means by the specific function such as "Oh, may this be mine!" The explanation of mental action is finished. 151. "And here, of all ten," etc. "They too" And also by those prior and subsequent volitions. The connection is that they too proceed from the beginning. In "whatever, indeed," and so on. One says to another: "I will kill this being, you kill that being." Having said thus, both make an effort. But the action of both is not accomplished. There, if the action of commanding, "You kill that being," by the commander is accomplished, it is called a bodily action that occurred through the door of speech. But here, because it is not accomplished, it is called a verbal action seen through the door of speech. It is said to be merely a verbal utterance. This method applies to the rest as well. In "rooted in hatred," and so on. Hatred itself is the root, rooted in hatred. Hatred is its root, thus rooted in hatred. The meaning is twofold: that associated consciousness. Ill-will is indeed hatred. How could it arise from hatred as its root? It is said: "The former, by those free from ill-will." This method applies to covetousness later as well. In the Vibhāvanī text. "Treasury readers" are those who manage royal treasures. Since it is stated there that the fierce one should be restrained, it is said to be for the purpose of restraining the wicked. The connection is that the taking of what is not given by kings arises from the root of delusion. "And of brahmins" refers to brahmins who take anything at all by their own perception, and also to those who deny the connection of kamma and its results. "Taking" means taking by way of taking what is not given. It is said to be stealing. The connection is: the delusion that arose in kings, and that which arose in brahmins, and that which arose in those who deny the connection of kamma and its results. "Greed is the cause for the arising of kamma" means greed is the cause, the reason for the excellent increase of kamma. Those in whom doubt has arisen are "those in whom doubt has arisen." That which arises all around in this is "pariyuṭṭhāna" (obsession/preoccupation). The preoccupation of doubt is "kaṅkhāpariyuṭṭhāna" (preoccupation with doubt). The connection is: those actions of people. The exposition of unwholesome kamma is concluded. 157. In wholesome kamma. The connection is that this, indeed, appears in such suttas and so on. "Bodily action of loving-kindness" means bodily action accompanied by loving-kindness. Likewise for verbal action. Here, volition... "actions" are intended. But in mental action, intention is also fitting. Non-ill-will is also fitting. "Knowledge following" means "knowledge-following". "Knowledge-following" is also a reading, it has the same meaning. "Auspicious" means "developed". Another explanation is shown with "in which, however," and so on. The state of one who is immoral is immorality. Actions like taking life. "When occurring" means occurring at the door of the body. "But that which is wholesome" means abstinence from taking life, etc., is wholesome. "When occurring" means occurring in the mind. "By way of duty" means by way of the primary duty. The meaning is, having made duty primary. The rest here is easily understood in bodily action. "The same method applies to verbal action" means when immorality occurs, speech becomes impure. It should be said, "verbal restraint is broken," and so on. "But the remainder" means the remainder from the three bodily actions and four verbal actions. There, "by the three bodily actions" means by the three actions of abstinence from bodily misconduct. "By the four verbal actions" means by the four actions of abstinence from verbal misconduct. "All wholesome action" means all giving action, all development action, all reverence action, all service action, all transference of merit action, all rejoicing in merit action, all listening to Dhamma action, all teaching Dhamma action, all straightening of views action, even if occurring at the three doors, is called mental action – this is the connection. But among these two explanations, the latter is primary – this is the connection. "Even to the gods" is a particle indicating the final limit. The meaning is, by the ultimate limit. In the section on morality. "He behaves morally" has a twofold meaning: he establishes rightly and he upholds. "Well-established" means well-founded. "Higher wholesome states" means exalted and supramundane wholesome states. Among the seven purifications, the higher wholesome states like purification of mind, etc. "Further wholesome states" means additional wholesome states pertaining to enlightenment. Given by others, that is merit. But all those acts of giving, etc., are wholesome. are good people. These are such merits. Each meritorious deed. "By this condition" by the condition of robes, etc., by the condition of food and drink, etc., or by the condition of wealth and riches, etc. "All of this" all of these ten kinds of merit. "With a low desire" with a low desire, such as the desire for fame, with a low mind, with low energy, with low investigation. "With a medium desire" with a medium desire, such as the desire for the fruit of merit. "With an excellent desire" "This is what must be done," in the sense of cultivating the noble lineage, that which proceeds with excellent desire, etc., is excellent—this is the connection. "For the desire for fame" or for the desire for renown, or for the desire for a retinue. "For the desire for the fruit of merit" for the desire for worldly prosperity and enjoyment. "Relying on the state of an Arahant" this giving is the lineage of the noble ones. "I am also noble. Therefore, this must also be done by me." Thus, the meaning is "relying on the state of an Arahant." Here, "noble" can refer to one noble in conduct or one noble in insight. Among these, one noble in conduct is called a good person, a virtuous ordinary person. One noble in insight is a truly noble one. "Perfection of giving" is the giving that has reached the highest among all givings, the giving of the Great Bodhisattas that has reached the other shore. For it is the highest, having reached the other shore, because it proceeds for the liberation of all beings. There is no giving superior to it. In the other meritorious deeds as well. "The two triads" the two triads of former, etc., and low, etc. "By the last item" or by the transgression of the last item. "One who is immoral" refers to an immoral bhikkhu. As long as he has not abandoned his bhikkhu vow, he is still a bhikkhu. Not a novice, not a layperson. If another bhikkhu accuses him groundlessly with the last item, the accuser incurs a Saṅghādisesa. For abusive speech, a Pācittiya. In the case of sleeping together, there is no offense for one who sleeps with him for more than one night. Therefore, he should be called an immoral bhikkhu. "Again, the kammavācā" "that which should be undertaken does not exist," just as for one who renounces the training, all undertakings are broken. Again, by one desiring monkhood, it must be undertaken again by a formal act. Thus, "it must be undertaken again by a formal act" does not exist. "But among others," among other components of disciplinary action, apart from the component of disrobing. In permanent precepts, etc. "That which is always proper" means that precept of abstaining from killing living beings is always proper to observe. Impermanently, it is not proper. Why? Because for one who commits killing, etc., misconduct is possible at all times. Therefore, it is said, "impermanently, it is blameworthy." The meaning is, it is misconduct. "That which is always proper" means for ordinary householders, that precept of abstaining from untimely eating, etc., is always proper. "It is also proper impermanently" means that for one who eats untimely food, etc., having passed the day of undertaking, there is no fault of transgression or fault of misconduct. Therefore, it is said, "it is not blameworthy." The meaning is, it is not misconduct. And similarly, the ten precepts for ordinary householders are called impermanent precepts, this is the connection. "It is only an impermanent precept" means for ordinary householders,