English
Fulfillment of the precepts," thus with twenty distinctions, The qualities that make one a monk were taught by Nāgasena; "Wearing the robe and the state of being shaven," thus, The two marks of a monk were taught by Nāgasena; Having attained monkhood means having attained a state similar to the twenty qualities and two marks. He, monkhood. That is called the state of a monk. The foremost assembly means the foremost assembly, reckoned as the assembly of monks. "That is my doctrine" means that the twenty qualities of the two genders are not in my being. The question of the ordinary person is the first. "Those who are capable" means those beings who are fit and proper. The question of blood flowing from the mouth is the second. "Its counterpart" means similar to that hidden secret. "He instructs in the Anusāsana" means, in the upper part, in the urinary passage, the procedure of the enema is mentioned in Āyurveda: "Emesis, purgation, nasal medication, decoction enema, oil enema, These five types of treatments should be known, their procedure is described"; Indeed, the enema treatment is of two types, by way of decoction and oil enemas. Thus, the decoction enema treatment should be done in the lower part, in the anal passage. The oil enema treatment should be done in the upper part, in the urinary passage. The enema treatment, the urethral enema, these two names are names for the same thing. What is its commentary? "The surrounding area is constricted, the procedure is two fingers wide, The enema treatment is forbidden by the Teacher even in a constricted area"; Enema treatment means the enema treatment that should be done by means of piercing with oil medicines, so says the Vinaya commentary. The question of revealing secrets is the third. "Without aggression" means without fault. "Realization of the Four Noble Truths" means realization through knowledge of the Four Noble Truths. "Manhood" means manhood, or that is the reading. "Something being done, it arises from something else" means, with regard to a supramundane result, the work of insight being done, it arises from another mundane result, the intention is that it gives a mundane result. "Even by nature" means by the nature of the word. "He who reviles" means he who reviles another. "The action itself is done" means the action of a faulty person is done by the very doing, it is said to be the word of a foolish man. "By hearing...pe...he is disgusted" means by the hearing of the Blessed One, by the hearing of the doctrine. "He is ashamed" means he is disgusted. "By seeing more" means by seeing the Blessed One, he is ashamed and disgusted. The question of the word of a foolish man is the fourth. "An inanimate Brahmin, ah..." Hearing, Knowing, not knowing this leaf, Having aroused energy, ever unremitting, You ask about pleasant sleep, for what reason? This Palāsa Jātaka, found in the Book of Fours, was spoken in connection with that. Thus, it comes together, even at the Phadana tree. But in the Jātaka: "Thus, even at the Phadana tree, a deity spoke, I too have a word, Bharadvaja, listen to me." It comes together, and this Phadana Jātaka, found in the Book of Thirteens, was spoken in connection with that. The Question of the Insentient Tree, the Fifth. Nine, O great king, are the progressive attainments of abiding—that is, nine are the progressive attainments of abiding in the sense of the eight form-sphere attainments and one cessation attainment. But in the Nibbāna Sutta commentary, it is said that the two alms were of equal fruit because of the completion of the fruit attainment, the completion of the passing away, and the completion of the recollection of those two donors. The Question of the Two Alms of Equal Fruit, the Sixth. Worship him, the relic of one worthy of worship, thus, it is said, you will go to heaven from here—this was said in the Various-Colored Mansion. The Question of the Buddha's Worship, the Seventh. Similar to the uncaused—that is, similar to the uncharacterized uncaused. The Question of the Apāsana Paṭikā, the Eighth. The Question of the Arahant, the Ninth. The Question of Ubbilā, the Tenth. "Mine"—that is, belonging to me, my disciple. "Because"—that is, because of oppression. Destruction of continuity—that is, destruction of the continuity of name and form, for the Dhamma, O great king, is characterized by non-violence, indeed, the entire Dhamma of the nature of speech is characterized by non-violent speech. "The mind that is agitated, O great king, should be restrained"—that is, the mind that is agitated should be restrained by those engaged in yoga with tranquility, concentration, and equanimity as factors of enlightenment; it should be encouraged with factors of enlightenment similar to goads, such as investigation of the Dhamma, energy, and joy. But should mindfulness be desired in all cases of sluggishness and agitation? "Mindfulness, monks, I declare to be useful in every way," according to the saying. "He is struck down by his own deeds"—that is, that thief is struck down by his own evil deeds, having become the agent. Moreover, the Dhamma He instructs men, with certainty, the Blessed One's instruction. He instructs the offending man with Dhamma, makes him confess. 'In punishing, he is worthy of punishment,' speaking thus, the Blessed One has no fault, is the meaning. 'In not punishing, he is worthy of not punishing.' This is said regarding punishing with Dhamma, not said regarding oppressive action. Why was this not said by the Elder? Because it was not agreeable to the king's liking. For the Elder explains the question in such a way that the king dispels doubt and understands the nature of the Dhamma. The Blessed One reveals the question in brief and in detail, in such a way, that as his heart, darkened by the power of wrong views, is dispelled, doubt departs from the king's heart. The Question on Punishment, the Eleventh. *Paṇāmesīti* means he caused to go forth. *Appativattito'ti* means unabandoned. *Nicchuhatīti* means he expels. *Thalaṃ ussādetī'ti* means he makes a heap in a dry place. *Parilīyatī'ti* means he is fit to be concealed. *Paṇāmīyatī'ti* means he is fit to be caused to go forth or expelled. The Question on Causing to Go Forth, the Twelfth. Here ends the Commentary on the Third Vagga, containing Twelve Questions. *Kammādhiggahitassāti* means being overpowered. The Question on Moggallāna's Nibbāna, the First. *Atharaso'ti* means the fruit is spoken of. *Dhammaraso'ti* means the cause. *Vimuttiraso'ti* means Nibbāna. *Aññaṃ ārādhetīti* means he who has completed the task, who has perfected the task, attains another, the fruit of Arahantship, produces it in his own being. *Savarapuraṃ anugata'nti* means he has arrived at a town in a human district. The Question on Pātimokkha-covered, the Second. *Ucchijjatī'ti* means by whatever reason the state of being a bhikkhu is cut off. *Ubhato pakkhe'ti* means in both parties, reckoned as the mother's and father's parties. *Manussantarenā'ti* means by a different human nature. For the difference between the six is exceedingly different. This was said in the Vedasattha: "Between a horse, iron, wood, stone, and cloth, between a woman, a man, and a cow, the difference is very great." The Question on Lying, the Third. *Nimesantarampat* Even the blinking of an eye. A merchant, an elephant, a cart driver, a steersman, Hisakka, Uttarasetu, a monk, and a Bodhisatta, Uttarasetu, a person who has undertaken the path; These eight people are to be observed in the future; A path for selling, a ford for coming, a bank, a shore, a refuge, A future family also, these eight things are to be observed; The fourth question on observing families. As the rule should be carried out, the offense rule stands in the Vinaya. As it stands, so should that bhikkhu be made to do by the Sangha, so should he be made to understand. The fifth question on self-destruction. These, great king, are not the qualities of a person; these eleven qualities are not like those of a person. These qualities are only through the cultivation of loving-kindness. The meaning is that they exist in a person who dwells in loving-kindness. Because of which quality. The root of disappearance means the root of a natural body's disappearance, a divine medicinal tree. Of disappearance means of causing disappearance. By which quality. Attaining loving-kindness means having attained loving-kindness that has reached absorption. The cultivation of loving-kindness, even towards the harmful and the harmless, means the cultivation of loving-kindness that pervades beings, even those who are beneficial and those who are not, brings about all skillful qualities and is the benefit of all faultless qualities. Towards all means towards all beings bound by consciousness, the cultivation of loving-kindness, with its great benefits, should be practiced by the wise in a way that pervades equally. The sixth question on dwelling in loving-kindness like Suvannasāma. One who has lost his wealth. When Devadatta was a jackal, the royal law, as far as there were regional kings in Jambudīpa, he made them all his followers. Then the Bodhisatta was a wise man named Vidhura; this was said with reference to the Sammadāṭha Jātaka in the Dukanipāta. As intended, or as placed. The seventh question on the Bodhisatta's superior wisdom. With his retinue. Equal to friends. No means endowed with friends who are born together, more than those born together. An accumulator of wealth and merit. A gatherer through the four bases of sympathy, such as giving. He is a gatherer, gathering with the four bases of sympathy. Affable, meaning his speech is sweet, pleasing to the heart, delightful to the ear, and full of meaning. A well-wisher, seeking the welfare, of beings who rely on him, of individuals who depend on him,