Namo tassa bhagavato arahato sammāsambuddhassa

Visuddhimagga-mahāṭīkā

(First Part)

Introductory Discourse

He who, like a garland of rays of the true Dhamma, in the lotus pond of those to be trained,

Fully awakened, having completely dispelled the great darkness of delusion.

That image of surpassing wisdom, pure, compassionate, and radiant;

The Buddha-sun, of great rising.

The Dhamma, gleaming with rays of virtues;

And the Noble Saṅgha, the fully blossoming, pure lotus pond.

By the merit generated from veneration of these three jewels,

May I, everywhere, be free from obstacles, by its power.

By Dāṭhānāga Thera, accomplished in virtuous conduct,

Wise, of pure behavior, and steadfast mind.

The Lord, of pure conduct, having attained that unsurpassed purity,

Out of compassion, with an uplifted mind, taught.

The means to attain it, adorned with pure method;

The Visuddhimagga, which was spoken, of supremely pure progression.

Supremely pure, unmixed, a precise determination of meaning;

Not violating the tradition of the residents of the Mahāvihāra.

Relying on that ancient, unconfused path of discourse,

I will explain the meaning of that; listen carefully, O virtuous ones.

Explanation of the Introductory Narrative, etc.

Attabhāvo (Self-existence): The five aggregates of clinging. Some say it means the body. One should understand it in the manner of craving arising in relation to one's own self-existence, such as "My self-existence is beautiful," or "May my self-existence be like that of so-and-so." Ajjhattikāyatanāni (Internal sense bases): One's own eye, etc. Bāhirāyatanāni (External sense bases): One's own and others' forms, etc. Ajjhattikāyatanāni (Internal sense bases): All of others' eyes, etc., or those included in another's continuum. Similarly, bāhirāyatanāni (external sense bases) are forms, etc. The state of antojaṭābahijaṭā (internal tangle, external tangle) of craving occurring in limited and exalted existences should be understood. Kāmabhava (sensual existence), since no kilesa (defilement) is suppressed for anyone, and is in no way liberated, is a specific condition for internal grasping; therefore, it is called "ajjhattaṃ, anto (internal)." The rūpārūpabhava (form and formless existence) is called "bahiddhā, bahī (external)," being the opposite of that. Therefore, the Blessed One said, "A person bound internally, a person bound externally" (a. ni. 2.37). Although craving is of many kinds due to the difference in objects and the difference in the manner of occurrence, having taken it as one by the common characteristic of being a tangle, it is said, "tāya evaṃ uppajjamānāya jaṭāya (by the tangle thus arising)." But that, being included in the continuum of beings called "pajā (generation)," repeatedly entangles and binds that, therefore, it is said, "jaṭāya jaṭitā pajā (the generation is entangled by the tangle)." Thus, indeed, although in the ultimate sense there is no aggregate apart from its components, a part is not called an aggregate; therefore, showing the aggregate as distinct from its components by making an analogy, he said, "yathā nāma (just as)…pe…veḷujaṭādīhi saṃsibbitā (entwined with bamboo thickets, etc.)." This is the connection to the tangle. By entwining without leaving anything behind in the three dhātus (realms), tedhātukaṃ jaṭetvā ṭhitaṃ (it stands having entangled the three realms). Therefore, he indicates its great scope and the great difficulty of untangling it. "Vijaṭetuṃ ko samattho (who is able to disentangle it)?" By this, he shows that the word "vijaṭaye (may disentangle)" is in the sense of ability, not in the sense of injunction, etc.

He said, "sabbadhammesu appaṭihatañāṇacāro (roaming with unhampered knowledge in all phenomena)," etc. There, sabbadhammesu (in all phenomena) means in all knowable phenomena distinguished by differences in past, etc. Appaṭihatañāṇacāro (Roaming with unhampered knowledge) means having a course of unhindered knowledge due to roaming without attachment by the abandonment of all obstructions to knowledge. By this, with the declaration of unhampered knowledge in the three times, it should be understood that by taking the three unique qualities from the beginning, the remaining unique qualities of the Blessed One are also taken due to their having the same defining characteristic and being inseparable from them. Devā (Gods) means those who play and frolic with sensual pleasures, etc., or dwell in them; or, due to their ability to conquer, desire to conquer opponents; and who act by accepting honor such as lordly wealth, etc., and by instructing in various matters; who shine with the radiance attained through the power of accumulated merit; and who go to the desired object without obstruction, and who are able to accomplish what is wished. Or, devā (gods) means those to whom it is fitting to go for refuge and final destination by those wishing to cross over various calamities, or those who are worthy of praise, or those who are desirable due to possessing special beauty. They are of three kinds: sammutidevā (conventional gods), upapattidevā (gods by rebirth), and visuddhidevā (gods by purification). But the Blessed One, due to having the ultimate knowledge play, the accomplishment of conquering the five kinds of Māras (death, defilements, aggregates, volitional activities, the sons of the gods), with the best divine brahma and ariya abodes, the excess of conduct consisting of accepting reverential faith, honor, and gifts of wealth, etc., and instruction in accordance with the nature of the Dhamma (teachings), the disposition of individuals, the excess of speech consisting of the light of the body of ultimate wisdom, the unique movement of the body of knowledge, and the power unhindered in the accomplishment of conquering Māra and all the qualities of omniscience and benefiting others, is called devadevo (god of gods) because, being superior to all those gods in those qualities, he stands having overcome them, and because he is fit to be gone to for refuge, is worthy of praise, and is desirable with affection by the world with its gods. Or, devadevo (god of gods) because he is more worthy of worship than all the gods, or because he has attained the adornment of omniscience, the state of a god of purification, he is a god in excess of other gods.

Sakkānaṃ atisakko brahmānaṃ atibrahmā (The Sakka beyond Sakkas, the Brahma beyond Brahmas). Catuvesārajjavisārado (Confident in the four kinds of confidence) because, in the world with its gods, due to being in a position that cannot be refuted by anyone in matters of knowledge, abandonment, and teaching, and due to the absence of fear from anywhere, he is confident with the four kinds of confidence. Referring to this, it was said, "When the Sammāsambuddha claims, 'These things are not fully understood,' does the ascetic…pe…live attaining confidence there?" (ma. ni. 1.150; a. ni. 4.8). Dasabaladharo (Possessor of the ten powers) because he possesses the ten powers of knowledge, such as knowledge of what is possible as possible and what is impossible as impossible (a. ni. 10.21; vibha. 809). Anāvaraṇañāṇo (Having unobstructed knowledge) because, in whatever is knowable, his knowledge is unobstructed everywhere. Samantacakkhu (Having the eye of omniscience) because he possesses the eye of knowledge, which is capable of directly seeing everything from all sides and in all ways, like an āmalaka fruit in the palm of the hand; that is, he is omniscient. But by these two words, the last two extraordinary knowledges are taken. Bhagavā (Blessed One) because of reasons such as being fortunate, etc. What should be said here will come in detail later in the Buddhānussatiniddesa (exposition on mindfulness of the Buddha) (visuddhi. 1.123 ff.).

We will speak in the Buddhānussatiniddesa (exposition on mindfulness of the Buddha) (visuddhi. 1.123 ff.).

2. He is a great seer, mahesi, the Blessed One, because he seeks, investigates great aggregates of virtue, etc. Therefore, mahesinā (by the great seer). Vaṇṇayanto (explaining) means elucidating, expanding. Yathābhūtaṃ (according to reality) means not distorted. Sīlādibhedanaṃ (the distinction of virtue, etc.) means the division of virtue, concentration, wisdom, etc. Sudullabhaṃ (very difficult to obtain) because it is obtainable by the ninth moment, which is free from the eight unwholesome moments, it is very difficult to obtain. Sīlādisaṅgahaṃ (the inclusion of virtue, etc.) means the inclusion of the three aggregates of virtue, etc. For the ariyamagga (noble path) is included by the three aggregates, like a city with roads, by a rope, but the three aggregates are not included by the ariyamagga because they are without roads. For this was said, "No, friend Visākha, the three aggregates are not included by the noble eightfold path; but the noble eightfold path is included by the three aggregates" (ma. ni. 1.462). Khemaṃ (safe) because it cannot be waylaid by thieves of defilements. Ujuṃ (straight) because it avoids the two extremes and because it abandons bodily crookedness such as deceit, etc. Maggaṃ (path) because it goes or proceeds by way of destroying all defiled phenomena, because it seeks Nibbāna, and because it is to be sought by those desiring Nibbāna. Visuddhiyā (for purification) means for Nibbāna, or for the state of purification, that is, for Arahatta.

Yathābhūtaṃ ajānantā (not knowing according to reality) means not understanding as it really is—that such a thing is to be attained by such a series of purifications as purification of virtue, etc., that it is of such a kind, of such a function, of such a purpose. Suddhikāmā (desiring purification) means those who desire and long for purification and liberation from all defilements and from saṃsāra (cycle of rebirths). The word api (even) is in the sense of possibility. Therefore, it shows that they are not satisfied with mere virtue, but are even those desiring purification. Idhā (here) means in this Dispensation. Yogino vāyamantāpi (even striving yogis) means even those who make effort and exertion aiming at purification because of being engaged or employed in meditation, visuddhiṃ nādhigacchantī (do not attain purification) because they have not attained the means. This visuddhimagga (path of purification) indeed causes joy to all those who are skilled in hearing, retaining, practicing, etc., because it has complete goodness, but it is a cause of exceeding joy to the yogis; therefore, he said, "tesaṃ pāmojjakaraṇaṃ (causing joy to them)." Suvisuddhavinicchayaṃ (of very pure decision) because it has a very pure decision due to not being mixed with the doctrines obtained in other external schools. Mahāvihāravāsīnaṃ (of the residents of the Mahāvihāra) indicates his own school, which is like his refuge. Desanānayanissitaṃ (based on the method of exposition) means based on the method of explaining the Dhamma. And here, by "tesaṃ pāmojjakaraṇaṃ (causing joy to them)," etc., it shows that the kathāmagga (way of speaking) of the residents of the Mahāvihāra is a very pure decision, properly established by those properly practicing with superior knowledge, because it is certainly the bringer of that to the yogis who desire purification, Nibbāna, due to the purity of all defilement impurities. Sakkaccaṃ me bhāsato (listen carefully to me speaking) should be connected with "sakkaccaṃ nisāmayatha (listen carefully)."

By "tesaṃ pāmojjakaraṇaṃ (causing joy to them)," he shows the purpose; and by "vaṇṇayanto atthaṃ, suvisuddhavinicchayaṃ mahāvihāravāsīnaṃ desanānayanissitaṃ, sakkaccaṃ (explaining the meaning, of very pure decision, based on the method of exposition of the residents of the Mahāvihāra, carefully)," he shows the manner of doing; and by "visuddhikāmā sabbepi, nisāmayatha sādhavo (all you virtuous ones desiring purification, listen)," he enjoins the virtuous people in carefully listening there. For the prosperity of the Dispensation is bound up with careful listening.

3. Because the speaking of the Visuddhimaggakathā (the exposition of the Path of Purification), expressing the general meaning of the Visuddhimagga (Path of Purification) made known by the elucidation of the meaning of the words, generates interest, "tattha visuddhī (there, purification)," etc., is begun in order to elucidate the Visuddhimagga (Path of Purification) from the point of view of the words. There, tattha (there) means in that which has been said in the word Visuddhimagga (Path of Purification) in "visuddhimaggaṃ bhāsissaṃ (I will speak the Path of Purification)." Sabbamalavirahitaṃ (free from all impurities) means devoid and distinct from all impurities such as rāga (lust), etc., and from all defilement impurities. Therefore, it is accantaparisuddhaṃ (utterly pure), meaning it is always and in every way pure. Visuddhimaggo (the path of purification) means that by which the purification as stated is sought, investigated, and attained. Therefore, he said, "maggoti adhigamūpāyo vuccatī (path means the means of attainment)." And Visuddhimaggo (Path of Purification) should be understood as the lokuttaramaggo (supramundane path) without पर्याय (pariyāya - circumlocution). But the pubbabhāgamaggo (preparatory path) and the connected narrative are so called because they are the means to that.

"So panāyaṃ (but that)," etc., is begun. There, katthaci (somewhere) means in some sutta (discourse). Vipassanāmattavasenevā (only in terms of insight) negates samatha (tranquility) by determination. For that is its opposite, not virtue, etc. And by the word matta (only), with the meaning of negating specification, it negates specified concentration. Not just concentration, taking it as a teaching to one whose vehicle is insight and which is distinct from proximity concentration and attainment concentration. For insight is not possible without momentary concentration. And vipassanā (insight) should be understood as all three kinds of contemplation, not just contemplation of impermanence. For the realization of the Truth is not possible with the mere seeing of impermanence. But the taking of only the characteristic of impermanence in the verse is based on that for whom that is very manifest and appears. For even that one makes the other two characteristics more distinct and attains distinction by reflecting on them, not just on the characteristic of impermanence.

Sabbe saṅkhārā (all conditioned things) means all conditioned things in the three realms, for they are to be contemplated. Aniccā (impermanent) means not permanent, unstable, inferior, fleeting. Paññāyā (with wisdom) means with insight wisdom. Passati (sees) contemplates. Atha (then) afterwards, at a later time by the arising of knowledge of arising and passing away, etc. Nibbindati dukkhe (is disgusted with suffering) means, having seen in that same way from the aspect of impermanence, he is disgusted with suffering in the suffering consisting of the five aggregates in the three realms, spoken of as "sabbe saṅkhārā (all conditioned things)," and he obtains disgust knowledge. Esa maggo visuddhiyā (this is the path to purification) means this contemplation of disgust is the cause of dispassion, etc., and the means of attaining Nibbāna.

Jhānapaññāvasenā (by way of meditation and wisdom) means by way of tranquility and insight. Jhānaṃ (meditation) here means the meditation that is the basis of insight. Yamhī (in whom) means in which person. Jhānañca paññā cā (both meditation and wisdom) means this is the meaning here: the person who establishes insight having made meditation the basis and who makes that enthusiastic. Sa ve nibbānasantike (he is truly near Nibbāna) means he certainly approaches Nibbāna and attains Nibbāna.

Kammaṃ (action) means the path consciousness. For that brings about the purification of beings by going towards decrease. Vijjā (knowledge) means right view. Sīlaṃ (virtue) means right speech and right action. Jīvitamuttamaṃ (supreme life) means right livelihood. Dhammo (law) means the remaining four qualities of the Noble Path. Or, kammaṃ (action) means taking right action. Vijjā (knowledge) means taking right view and right intention, because of the statement, "Friend Visākha, right view and right intention, these qualities are included in the aggregate of wisdom" (ma. ni. 1.462). Dhammo (law) means concentration, as in "Thus are those Blessed Ones with such qualities" (saṃ. ni. 5.378). By taking that, it should be seen that right effort and right mindfulness are also taken, because of the statement, "Friend Visākha, right effort, right mindfulness, and right concentration, these qualities are included in the aggregate of concentration." Sīlaṃ (virtue) means right speech and right livelihood. Jīvitamuttamaṃ (supreme life) means the life of such a noble person is a supreme life; thus, here, the Noble Eightfold Path is stated and should be understood.

Sīlādivasenā (by way of virtue, etc.) means by way of virtue, concentration, wisdom, and energy. Sabbadā (always) means at all times from the undertaking. Sīlasampanno (endowed with virtue) means endowed with and possessed of the accomplishment of the fourfold purity of virtue. Paññavā (wise) means possessed of mundane and supramundane wisdom. Susamāhito (well concentrated) means well concentrated with the concentration associated with that. Āraddhavīriyo (with aroused energy) means with aroused energy for the abandonment of unwholesome qualities and for the attainment of wholesome qualities. Pahitatto (with a dedicated self) means with a mind indifferent to the body and life because his self is dedicated to Nibbāna. Oghaṃ (flood) means even the four kinds of floods of sensual pleasure, etc., or just the great flood of saṃsāra (cycle of rebirths).

Ekāyano (one way) means a single path. Here, the word ayana is a synonym for path, therefore, this, monks, is a path that is a single way, not a dual way, this is the meaning. Or, ekāyano means that it goes to, reaches, the one Nibbāna; or, it should be approached, practiced, with the characteristic of solitude, abandoning the crowd and gatherings, by the one; or ayano means that one goes by it; ekāyano means the way of the one, the best, the Blessed One, because it was produced by him; or, ekāyano means a way in this one Dhamma-Vinaya. Sattānaṃ visuddhiyā (for the purification of beings) means for the sake of purification, for the sake of cleansing beings from defilements such as lust, and from corruptions such as covetousness and unbalanced greed. Yadidaṃ (that is) is an indeclinable, meaning "which are these." Because the magga (path) previously mentioned as having the characteristic of refuge and the meaning of path is fourfold due to the distinction of body and other objects, therefore ‘‘cattāro satipaṭṭhānā (the four foundations of mindfulness)’’ is stated. Sammappadhānādīsū (in right exertion, etc.) Here, the inclusion of diligence (appamāda), delight in diligence (appamādābhirati), and so on, should be understood by the word ādi (etc.). For in some places the path of purification is taught in terms of diligence, delight in diligence, and so on. As it was said:

‘‘The bhikkhu delighting in diligence, or seeing fear in negligence,
Is incapable of decline, is near to Nibbāna indeed.’’ (dha. pa. 32);

4. Tatrā (therein) in that verse. The detailed explanation of the verse to be mentioned above is in the nature of specification and counter-specification, therefore, he says ‘‘ayaṃ saṅkhepavaṇṇanā (this is a brief explanation)’’ because the explanation of the meaning is more concise, in the nature of an outline. For the specification and counter-specification of a meaning that has been outlined are easy and well understood. Sīle patiṭṭhāyā (established in virtue) here, sīle (in virtue) means in wholesome virtue. Although unwholesome things also come as virtue in "what are, thapati, unwholesome virtues, etc." However, because of the unsuitability of the virtue of action for the determination of the mind and wisdom development to be mentioned, how much less possible are the others, therefore, only wholesome virtue is intended here. In Sīlaṃ paripūrayamāno (fulfilling virtue) etc., paripūrayamāno (fulfilling) means maintaining, increasing, or completely restraining in all aspects, and not transgressing, this is the meaning. For one who is such, not abandoning it, is said to be established there. For this "sīle (in virtue)" is a locative on the base. Patiṭṭhāyā (establishment) is of two kinds, establishment as support and establishment as strong support, due to the distinction of nissaya and upanissaya. Therein, upanissayapatiṭṭhā is mundane, the other is supramundane, in the sense of grasping without breaking. But when grasping by breaking, support and strong support are possible in mundane mind moments due to co-nascent conditions and prior and subsequent conditions, similarly, in supramundane states, strong support is possible in terms of the virtue of the lower paths and fruits. And when upanissayapatiṭṭhā is intended for the word ‘‘Patiṭṭhāyā (establishment)," then the meaning should be understood in the sense of prior action, as in "relying on faith, etc." (paṭṭhā. 1.1.423). Therefore, he said, "before that, his bodily action, verbal action, and livelihood are very purified" (ma. ni. 3.431). But when nissayapatiṭṭhā is intended, then the meaning should be understood in the sense of simultaneous action, as in "because of the eye, etc." (ma. ni. 1.204; 3.421; saṃ. ni. 4.60). For right speech, etc., are the support condition for right view, etc., which are associated with themselves, by way of co-nascent condition.

naro (man), a person. Just as a being who is the first nature is called "puriso (person)" because he lies, exists, in a high place (puri) due to being superior in another nature, similarly, he is called "naro (man)" in the sense of leading. For even a person who is a son or brother stands in the place of leading for the mother and elder sisters, what to say of others. A woman is called nārī, from the connection with man, or she goes to man. Although she may have the ability to disentangle the tangle of craving here, he says ‘‘naro (man)’’, showing the predominant being, as in ‘‘teacher of gods and humans’’ (dī. ni. 1.157, 255). But in the commentary, to show that it is a synonym for person without distinction, it is stated ‘‘naroti satto (man is a being)’’. Sapañño (wise) means existing with wisdom which is the result of kamma. For this being deserves to be called "sapañño (wise)" especially because of that, which, starting from the beginning, exists abundantly in the lineage. For even vipāka (resultant) wisdom becomes a strong support for the arising of bhāvanā (developmental) wisdom due to the specialization of the lineage, since it is absent in the non-hetuka (one-rooted) and dvihetuka (two-rooted) beings. And it is fitting to say "sapañño (wise)" because of the wisdom that performs each action, called sampajañña (full awareness). But in the commentary, the meaning is stated only in terms of vipāka (resultant) wisdom, because pārihārika wisdom (attending wisdom) is grasped by the word nipaka. Kammajatihetukapaṭisandhipaññāyā (with wisdom at rebirth due to karma and root) here, the word tihetuka (three-rooted) should be connected with the word paṭisandhi (rebirth), not with the word paññā (wisdom), thus "with wisdom at three-rooted rebirth." For there is no three-rooted wisdom. The wisdom that exists from rebirth onwards is said to be "wisdom at rebirth" because it is rooted in that, not just existing at the moment of rebirth.

cittaṃ (mind), concentration. For that is what engages in intensified contemplation. For neither initial thought nor the like accomplish that meaning without concentration, but concentration accomplishes it even without them. Because it is accumulated (citaṃ) by conditions that cause the attainment of proficient strength, and also because it accumulates the lineage, therefore cittaṃ (mind), concentration. Due to the variety of minds in terms of the first jhāna and so on, and due to the making of various things such as psychic powers, the synonym of mind, citta, is obtained even without the instruction of another. But in the commentary, because the word citta is established in consciousness (viññāṇa), it is stated ‘‘cittasīsena hettha samādhi niddiṭṭho (here, concentration is indicated by the head 'citta')’’. paññā (wisdom) means knowing in ways that are according to its own nature. Although that is of many kinds due to the distinction of wholesome and so on. But to show that what is intended here is what should be developed because of the word "bhāvaya (develop)," it is stated ‘‘vipassanā (insight)’’. And this "bhāvaya (develop)" should be connected individually, "develop the mind and develop the wisdom." Is this pair mundane or supramundane? It should be seen as supramundane because of the designation of what is excellent. For one who develops that is said to disentangle the tangle of craving at the moment of the Noble Path by way of eradication, not the mundane. However, even the mundane is certainly grasped here due to non-separation, since it cannot exist without mundane serenity and insight. For the attainment of the supramundane is never possible for one on the serenity vehicle without the access and attainment samādhi, and for the other without momentary samādhi, and for both without the three doors to liberation. Therefore he said ‘‘samādhiñceva vipassanañca bhāvayamāno (developing both serenity and insight)’’. Therein, when mundane serenity and insight are intended, then this "bhāvaya (develop)" is a statement of the cause of the act of developing, the meaning is, the cause of development. For the act of disentangling is caused by that development. But when the supramundane is intended, then it is simply a designation of present development. For the disentangling of the tangle of craving occurs simultaneously with that dual development.

‘‘Ātāpī nipako (ardent and mindful)’’ this is a description of qualities that are helpful for the development mentioned above. For the three qualities of energy, mindfulness, and full awareness are very helpful to one who is engaged in the meditation subject. For a meditation subject that is supported by energy and maintained by mindfulness and full awareness does not fall away, and moreover brings about special qualities. Here, faith is accomplished by the accomplishment of establishment, because virtue depends on faith, and by the accomplishment of energy and so on. For the energy and so on mentioned above are not possible for one who does not believe in a believable object, and neither is concentration. Just as the accomplishment of faith is due to energy and so on by way of cause, similarly, the accomplishment of concentration is due to them by way of result. For when energy and so on are accomplished, concentration is certainly accomplished, since it is not possible without concentration. How is mindfulness accomplished here? By the grasping of mindfulness. For mindfulness that has attained sharpness and clarity is called "nepakka (mindfulness)". As he said, "endowed with supreme mindfulness and mindfulness." But in the commentary, the meaning "mindfulness is wisdom" is shown. Even mindfulness is certainly grasped by the grasping of that. For there is no wisdom without mindfulness. But others say that even pārihārika wisdom (attending wisdom) is grasped by this ‘‘sapañño (wise)’’, and therefore, the meaning of the word ‘‘nipako (mindful)’’ is "sato (mindful)". Although the abandoning of defilements is ātāpana (burning up), that is in the meaning of right view and so on. But because the word ātāpa is established only in energy, like the word ātappa, therefore, he says ‘‘ātāpīti vīriyavā (ardent means energetic)’’. Or, because the energy that exists by way of the upbearing of associated qualities in the abandoning of opponents is especially that ātāpana (burning up), therefore, only energy is called that, not other qualities. And this ī in Ātāpī (ardent) is indicative of praise or excess. The word vā in Vīriyavā (energetic) should also be seen as having that meaning. Therefore, right effort is stated. Therefore, he says ‘‘kilesānaṃ ātāpanaparitāpanaṭṭhenā (by way of burning up and scorching defilements)’’. Here, the element of effort is grasped by the grasping of ātāpana (burning up), because the beginning is the beginning of energy, and the elements of exertion and striving are grasped by the grasping of paritāpana (scorching), taking into account the complete exit from opposition and the attainment of further and further special qualities. nipako (mindful) means one who destroys and dries up the opponent, or protects himself from that, thus mindful, fully aware. pārihārikā (attending) because it is engaged in attending to the meditation subject.

sabbakiccapariṇāyikā (leading to the completion of all duties). Or, the attending that leads to the completion of all duties of the meditation subject, such as learning, questioning, starting development, method of attending, and being done with respect, being done continuously, being done suitably, skill in signs, devotedness, non-hesitation in between, implementing the balance of the senses, establishing balance of energy, applying balance of energy, and so on. Bhayaṃ ikkhatīti bhikkhū (one who sees fear is a bhikkhu) shows that the state of being a bhikkhu is only by way of practice, not by way of the wearing of different robes and so on from a non-bhikkhu, by stating the characteristics of a bhikkhu in general. In this way, the inclusion of novices who have done their duty and those who are practicing but have not ordained is done. Here, however, the meaning should be understood in the sense of one who is practicing. Or, bhikkhu (bhikkhu) means one who breaks evil unwholesome things. So imaṃ vijaṭaye (he may disentangle this) the connection is that the man who is said to be wise, established in virtue, ardent, mindful, developing mind and wisdom, that bhikkhu may disentangle this tangle of craving. Now, to show that disentangling by comparing it to disentangling a bamboo clump, he reflects on the qualities of virtue and so on mentioned in the verse with "iminā ca sīlenā (and with this virtue)" and so on. Therein, since the qualities of virtue and so on existing in the lineage of the yogi, which are various, momentary, and mixed, are grasped in the verse, therefore, he says ‘‘chahi dhammehi samannāgato (endowed with six qualities)’’ grasping some of them. For these six qualities are not obtained in one lineage at one moment. And since the verse was spoken with the person as the basis, therefore, showing the comparison with the person as the basis, he said ‘‘seyyathāpi nāma puriso (just as a man)’’ and so on. Therein, sunisita (well sharpened) means very sharpened, very sharp. Sharpening the knife on the whetstone and raising it with the strength of the arm, making both of these appropriate, the comparison is stated, and showing both of these in the simile, he said ‘‘samādhisilāyaṃ sunisitaṃ…pe… paññāhatthena ukkhipitvā (well sharpened on the whetstone of concentration…having lifted it with the hand of wisdom)’’. For the sharpness of wisdom is due to the quality of concentration. Therefore, the Blessed One said, "one who is concentrated knows as it really is" (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14). And energy is the supporter of that, because of taking it up. Vijaṭeyyā (he may disentangle) means he may be able to disentangle. For the yogi is said to be able to disentangle the tangle of craving when insight leading to emergence is occurring. Here, disentangling means abandoning by way of eradication, therefore he says ‘‘sañchindeyya sampadāleyyā (he may cut off, completely tear apart)’’. Dakkhiṇaṃ arahatīti dakkhiṇeyyo (worthy of offerings), and one who is the best and worthy of offerings is aggadakkhiṇeyyo (the foremost worthy of offerings), or the foremost offering is aggadakkhiṇā, one who is worthy of that is aggadakkhiṇeyyo (the foremost worthy of offerings).

5. Tatrā (therein) in that verse. Aya (this) means the yogi who is said to be "naro (man)" and "bhikkhu (bhikkhu)". Again, tatrā (therein) in that wisdom. Assā (of him) of the bhikkhu. This is the possessive case in the agent, meaning by this. Karaṇīyaṃ natthi (there is nothing to be done) because of the absence of wisdom at three-rooted rebirth that provides special qualities. Therefore, he says ‘‘purimakammānubhāveneva hissa sā siddhā (for that is accomplished for him only by the power of his previous karma)’’. Tenā (by the) yogi. sātaccakārinā (by one who does it continuously) because of constantly applied energy in development. Paññāvasenā (by way of wisdom) by way of wisdom called mindfulness as mentioned above. He is accustomed to doing all that should be done only by way of full awareness, or he has the doing with full awareness, or the maker of the non-deluded arises for one who is fully aware, therefore, by one who does with full awareness, sampajānakārinā (by one who does with full awareness). Atrā (here) in this verse. Not grasping energy separately because it is an element of them, since it is a component of virtue and so on in the accomplishment of virtue and so on, he said ‘‘sīlasamādhipaññāmukhenā (through virtue, concentration, and wisdom)’’.

"Ettāvatā" etc., was said. There, ettāvatā means by this much teaching. Sikkhā means training in the sense of what should be trained in. Here, training should be understood as cultivation. Because one cultivates sīla, etc., in terms of restraint, etc., he is said to train in them. Sāsana means the teaching of practice. Upanissayo means strong cause. Vajjanaṃ means non-approaching. Sevanā means development. Paṭipakkho means the opposing factor that abandons. Although in the verse, "sīla" is stated generally, not "adhisīla," it implies that it is the foundation for disentangling the tangle of craving. Thus, he said, "adhisīlasikkhā is revealed by sīla." For sīla that leads to existence is merely sīla, but sīla that leads away from existence is adhisīlasikkhā. For a general indication stands upon a specific. This method applies to the remaining trainings as well.

Sīlenā means by sīla, which is of the nature of adhisīlasikkhā. For, being uniquely distinctive, it reveals the auspicious beginning of the Sāsana, not merely restraint and vows, etc. Therefore, it was said, "And sīla is very pure, non-doing of all evil." Kusalāna means of the wholesome of the path. Or kusalāna means of the blameless. By that, the inclusion of the Ariya fruition-dhamma is also accomplished. Sabbapāpassa akaraṇa means the non-doing, the non-transgressing of all that is blameworthy. By this, the entirety of sīla, in terms of conduct and avoidance, is taken. For not doing what should be done is also blameworthy. Ādivacanato means because of being said at the beginning of the samādhi and paññā mentioned in the verse. And its state of being the beginning is because it is the root of higher human states. Or ādivacanaṃ is the saying of the beginning. Here, with the word "ādi," the inclusion of "sīlaṃ samādhi paññā ca, vimutti ca anuttarā" (dī. ni. 2.186) and so on should be seen. Because of the purity of sīla, due to the removal of causes like remorse, it brings about qualities like non-remorse. By "Avippaṭisārādiguṇāvahattā," not only is the auspiciousness of sīla revealed, but also its state of being the beginning, should be seen. Thus, in the Sutta(pari. 366), the conditionality of non-remorse, etc., ending in knowledge of liberation, is stated. Samādhinā means by samādhi, which is of the nature of adhicittasikkhā. In the verse that encompasses the entire Sāsana, because sīla, which should be practiced at the beginning, is taken by the first word, and paññā, which should be practiced at the end, is taken by the third word, samādhi, which should be practiced in the middle, is taken by the second word by way of remainder. Therefore, "From the saying 'upasampadā of the wholesome,' samādhi is in the middle of the Sāsana," was said, not because the word "wholesome" is a synonym for samādhi. Because of the capacity for aspiration with the possession of the eight factors such as being composed due to the prior condition, the bringing about of qualities like the power of psychic abilities is samādhi. Because the purpose for which one goes forth is fulfilled by the attainment of the highest path paññā, paññā is the end of the Sāsana. Therefore, the Blessed One said, "This holy life, monks, is lived for the sake of training, with faith as its lord, paññā as its highest, and liberation as its essence" (a. ni. 4.245). Sacittaṃ is one’s own mind, sacittapariyodāpanaṃ is the purification of one’s own mind by completely cutting off all defilements. However, because there is no further need to do anything when the task of paññā has reached its peak, the Sāsana should be known as having paññā as its highest. Tādibhāvāvahanato means because it brings about such a state, that is, because of the absence of agreement in desirable things, such as gains, and because of the absence of aversion in undesirable things, such as losses. Or from that very fact, whatever is the case with desirable and undesirable things that are not in the field of experience, such is the case with those that are in the field of experience, thus tādī. Its state is tādibhāvo, from its bringing about. Vātenā means because of the wind. Na samīratī means does not move. Na samiñjantī means do not tremble; the idea is, how can they move?

Tathā means just as sīla, etc., are revealers of adhisīlasikkhā, etc., so too of being a condition for tevijjatā, etc.; the word tathā is for summarizing in terms of the manner of revealing them. Since sīla, when purified, is purified from the impurity of defilements and reaches fulfillment by the power of mindfulness and clear comprehension, and by the power of knowledge of ownership of actions, therefore, when the accomplishment of sīla is achieved, it establishes the power of mindfulness and the power of knowledge in terms of accomplishment of the condition, therefore, its conditionality for the three knowledges should be known due to the accomplishment of the similar cause. For by mindfulness, the accomplishment of the knowledge of past lives; by clear comprehension, the accomplishment of the second knowledge, following the knowledge of the passing away and rebirth due to the habit of doing things well in all activities; by the absence of transgression, the accomplishment of the third knowledge due to the purity of intention in terms of conditionality of openness, because of the existence of the abandonment of defilements. The conditionality of sīla for the knowledge of the destruction of the āsavas, without the completion of samādhi and paññā, which are already accomplished, should be shown by the dry-insight arahants. Because sīla is not the similar cause for the abhiññās and paṭisambhidās like samādhi and paññā, it was said, "Na tato para." "Being composed, he understands as it really is" (saṃ. ni. 3.5; 4.99; netti. 40; mi. pa. 2.1.14). From this saying, the accomplishment of samādhi is a condition for the six abhiññās. Because samādhi is not the similar cause for the paṭisambhidās like paññā, it was said, "Na tato para." "Wisdom is born from yoga" (dha. pa. 282). From this saying, the accomplishment of paññā, cultivated by prior yoga, by respect, residence, language, skill, learning, questioning, etc., is a condition for the distinction of the paṭisambhidās. Paccekabodhi and Sammāsambodhi are also dependent on the accomplishment of paññā. Because there is no specialty of paññā that cannot be attained, and because of its exclusive causality for the distinction of the paṭisambhidās, unlike below, instead of saying "na tato para," it was said, "na aññena kāraṇenā."

And here, because it was said, "depending on the accomplishment of sīla," for one whose six abhiññās, which are the manifestation of samādhi, do not completely succeed, for him there is no accomplishment of samādhi in terms of the highest determination. Even when the knowledges are present in a partial state of the abhiññās, only the three knowledges arising from the accomplishment of sīla are taken. Just as the four paṭisambhidās arising from the accomplishment of paññā succeed only by the path for one who is accomplished in conditions, because they are to be attained at the moment of the path, so too, the three knowledges arising from the accomplishment of sīla and the six abhiññās arising from the accomplishment of samādhi succeed only by the path for one who is accomplished in conditions, therefore their attainment should be known only by the attainment of the path. For these attainments of specialties of these ariyas are similar to the attainment of paccekabodhi and Sammāsambodhi of the Paccekabuddhas and Sammāsambuddhas. In the Vinaya, Sutta, and Abhidhamma, the conditionality of tevijjatā, etc., by right practice should also be known by the method stated.

Paññāyā means by path paññā. By the designation of the highest, the Ariya Path alone is the middle practice in one aspect. Even when this is the case, the avoidance of the two extremes should be distinguished even in terms of worldly paññā.

"By sīla, the means of transcending the apāya is revealed." For abstaining from killing, etc., does not bring about the defilement of the bad destination. Samādhi, by producing rebirth only in the great realm of those associated with it, liberates from the entirety of the realm of desire. Therefore, it was said, "By samādhi, the means of transcending the realm of desire is revealed." For jhāna, which suppresses desire, etc., that give support to actions in the realm of desire, does not bring about the defilement of the realm of desire. Here, access jhāna should not be shown, because absorption samādhi is intended. Nor is there an occasion for the statement, "The apāya existence that should be transcended by sīla is transcended by samādhi." For what is there to say about the transcendence of the bad destination for one who transcends even the good destination? Sabbabhavasamatikkamanupāyo means the means of transcending all nine existences, beginning with the realm of desire, etc. Even existences that have been transcended by sīla and samādhi are not yet transcended, because the cause has not been abandoned. However, because it has been completely abandoned by paññā, they are truly transcended.

Tadaṅgappahānavasenā means by abandoning that that unwholesome factor by that that wholesome factor that is in the object of meritorious action, like darkness by the light of a lamp. Samādhinā vikkhambhanappahānavasenā means by abandoning those those hindrances and so on by the prevention of the arising by samādhi, in terms of access and absorption, like algae on the surface of the water by the striking of a pot. Paññāyā means by Ariya Path paññā. Samucchedappahānavasenā means because the four Ariya Paths have been developed, by the abandonment of the complete cutting off, which is said to be the non-arising of the multitude of defilements belonging to the origin in one's own mind, for one possessing that that path, by "for the abandonment of views," etc. (dha. sa. 277).

Kilesānaṃ vītikkamapaṭipakkho means for the defiling states or the defilements of actions, the transgression or misconduct in the doors of body and speech, its opposite, sīlena pakāsito hoti, because sīla is of the nature of non-transgression. The arising of defilements after cutting off the arising of the wholesome in the mind by way of giving an opportunity is pariyuṭṭhānaṃ. Samādhi suppresses that, therefore, he said, "Samādhinā pariyuṭṭhānapaṭipakkho pakāsito hoti," because samādhi is the abandoner of pariyuṭṭhāna. Because they are not abandoned, the tendency to lie down in the mind, one after another, is anusayā, those seven defilements, such as sensual lust, which are strong, being worthy of arising, having obtained a suitable cause, should be known. Those are completely abandoned by Ariya Path paññā, therefore, he said, "Paññāya anusayapaṭipakkho pakāsito hoti."

duccaritaṃ, saṃkileso is just that, wherever it has arisen, it defiles, disturbs, and torments that mind. The purification of that is the abandonment by way of tadanga because of sīla being the opponent of transgression. The purification of craving-defilement is the abandonment by way of suppression because of samādhi being the opponent of pariyuṭṭhāna, and because it is directly opposed to craving. The purification of view-defilement is the abandonment by way of complete cutting off because of paññā being the opponent of anusaya, and because paññā that penetrates rightly is directly opposed to views that do not penetrate rightly.

Kāraṇa means condition-cause. Sīlesu paripūrakārī means because it is the beginning of the path-brahmacariya, by non-transgression of the great sīla precepts, counted as pārājika and saṅghādisesa, of those who have the beginning-brahmacariya, and by immediately arising from them by the committing of minor offenses, he completely accomplishes what should be done in sīla. Therefore, sīlesu paripūrakārī. Tathā sakadāgāmī, he summarizes this by "sīlesu paripūrakārī" with the word tathā. For these two ariyas do only a moderate amount of what should be done in samādhi and paññā, although developing samādhi and paññā, because the sensual lust and ill-will that are obstacles to samādhi and the delusion that covers up the truth, which is an obstacle to paññā, have not been completely eradicated. Therefore, they are called "sīlesu paripūrakārino" even as moderate doers in samādhi and paññā. However, the Anāgāmī is samādhismiṃ paripūrakārī because sensual lust and ill-will have been completely cut off. The Arahant is paññāya paripūrakārī because delusion has been completely eradicated.

For this was said by the Blessed One (a. ni. 3.87) –

"Here, monks, a bhikkhu is a complete doer in sīla, a moderate doer in samādhi, and a moderate doer in paññā. He commits and arises from minor offenses. Why is that? Here, monks, inability has not been stated. And those precepts that are the beginning of the brahmacariya, that are the essence of the brahmacariya, he is firmly established in sīla and constantly established in sīla, taking them up, he trains in the precepts. By the destruction of three fetters, he is a stream-enterer, not subject to falling, fixed, destined for enlightenment. Here, monks, a bhikkhu is complete in sīla... By the destruction of three fetters and the attenuation of lust, hatred, and delusion, he is a once-returner. Having come to this world only once, he makes an end of suffering. Here, monks, a bhikkhu is complete in sīla, complete in samādhi, and a moderate doer in paññā. He trains in those precepts... By the destruction of the five lower fetters... he is non-returning from that world. Here, monks, a bhikkhu is complete in sīla, complete in samādhi, and complete in paññā. He trains in those minor offenses... By the destruction of the āsavas... he dwells, having attained...".

"Eva" etc., was said. There, aññe cā means the three kinds of seclusion, the three wholesome roots, the three doors to liberation, the three faculties, and so on, and the three kinds of qualities other than sikkhattika, etc. Evarūpā means of such a kind, that is, what sort of sikkhattika, etc., are revealed here by sīla, etc., of such a kind.

Here, since the virtue associated with detachment is intended, bodily seclusion is revealed through virtue, mental seclusion through concentration, and seclusion from the substrata of existence (upadhi) through wisdom. Similarly, through virtue, non-aversion, a root of good, is revealed, due to the predominance of forbearance and the nature of non-harming of others inherent in virtue. Through concentration, non-greed, a root of good, is revealed, due to its opposition to greed and the predominance of non-greed in concentration. Through wisdom, only non-delusion is revealed. Furthermore, the gateway to the signless liberation (animitta-vimokkha) is revealed through virtue. For, based on the perfection of virtue, in which non-aversion predominates, the perception of danger in aversion and the contemplation of impermanence are easily achieved, and the contemplation of impermanence is the gateway to the signless liberation. Through concentration, the gateway to the desireless liberation (appaṇihita-vimokkha) is revealed. Through wisdom, the gateway to the emptiness liberation (suññata-vimokkha) is revealed. For, based on the perfection of concentration, which involves the relinquishing of sensual pleasures and in which non-greed predominates, the perception of danger in sensual pleasures and the contemplation of suffering are easily achieved, and the contemplation of suffering is the gateway to the desireless liberation. Based on the perfection of wisdom, the contemplation of non-self is easily achieved, and the contemplation of non-self is the gateway to the emptiness liberation. Similarly, through virtue, the faculty of "I shall know what has not been known" (anaññātaññassāmītindriya) is revealed. For it is the faculty of the eighth person (aṭṭhamaka) who perfects virtue. Through concentration, the faculty of knowledge (aññindriya) is revealed. For it is the faculty of the non-returner (anāgāmi), who has reached the peak of concentration, and of one established in the fruition of the noble path (aggamaggaṭṭha). Through wisdom, the faculty of full knowledge (aññātāvindriya) is revealed. For, with its arising, the arahant is one who perfects wisdom. In this way, other similar triads of qualities should be revealed through virtue, and so on.

1. Description of Virtue

Description of the Essence of Virtue, etc.

6. Evaṃ, in the manner stated above. Anekaguṇasaṅgāhakena, encompassing higher virtue training (adhisīlasikkhā) and many other qualities. Sīlasamādhipaññāmukhena, like in "all conditioned things are impermanent," etc. (dha. pa. 277; theragā. 676; netti. 5), it was taught concisely with a method beginning with insight (vipassanā), and also taught with a method of virtue, concentration, and wisdom; or because the thirty-seven factors of enlightenment are included within the Path of Purification (Visuddhimagga), it was taught making virtue, concentration, and wisdom the chief (mukhaṃ pamukhaṃ). It should be understood that by this, the inclusion of the remaining factors of enlightenment within virtue, concentration, and wisdom is shown, both in terms of their nature and benefit. Atisaṅkhepadesitoyeva hoti, it is taught very concisely because the division of their characteristics, etc., is not made clear. Nālaṃ, is not adequate, not sufficient. Sabbesaṃ, even for those who do not like excessive conciseness or excessive detail, or for those who are to be led by understanding when explained in detail (vipañcitaññūneyya). For concise teaching is helpful only to those who like brevity and those who understand quickly (ugghaṭitaññū), but not to others. Assā, of this Visuddhimagga. Pucchanaṭṭhena pañhā, kiriyā karaṇaṃ kammaṃ, pañhāva kammaṃ, the question is the action, the application of the question. Pañhākammaṃ, the application of questioning.

Kiṃ sīlaṃ, what is virtue (sarūpapucchā)? Kenaṭṭhena sīlaṃ, by what meaning is it called virtue; what object does the word "virtue" (sīla) refer to? The meaning is: how should this virtue be understood in terms of its nature (sabhāvato), function (kiccato), manifestation (upaṭṭhānākārato), and proximate cause (āsannakāraṇato)? He says, ‘‘kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni’’. Paṭipatti nāma diṭṭhānisaṃse eva hotīti āha, practice means it has visible benefits, therefore he says ‘‘kimānisaṃsa’’, what is the benefit? Katividhaṃ, what are the divisions (pabhedapucchā)? For the clarification of the nature of those who have divisions occurs through showing the divisions. Vodānaṃ, purification. And that is freedom from the impurities of defilements. Since defilement must be known by one who desires that and seeks skillful means, just as non-skillful means, he says, ‘‘ko cassa saṃkileso’’, what is its defilement?

Tatrā, in that, or of that application of questioning. Vissajjanaṃ, explanation. For the meaning that has been asked about remains hidden like something grasped in a fist because it is not clear. Its explanation is vissajjanaṃ, because it causes the manifested state. Pāṇātipātādīhī, here pāṇo is, conventionally, a being; ultimately, it is the life faculty (jīvitindriya). Of that, the very act of causing it to fall (patana) internally is atipāto, causing it to fall quickly without giving it time to fall gradually, is the meaning; or, causing it to fall by overcoming it with weapons, etc., is atipāto, the killing of a living being. Ādi-saddena, with the word "etc.," it includes taking what is not given (adinnādāna), and so on. Tehi pāṇātipātādīhi dussīlyakammehi, by those evil deeds of killing living beings, and so on. Viramantassā, for one who abstains through the abstention of undertaking (samādānavirati), and through the abstention of attainment (sampattavirati). Vattapaṭipattiṃ, the performance of duties such as the duties to one's preceptor (upajjhāyavatta). Cetanādayo dhammā, to show the meaning stated concisely by dividing it in terms of the passage, he says, ‘‘vuttañhetaṃ’’, it has been said, etc. There, cetayatīti cetanā, because it intends, it focuses on the object together with its associated phenomena, is the meaning. For the phenomena associated with it occur in the object only in accordance with the intention of the intention. Cetanā, intention, is common to the three types of wholesome actions (kusalattika), but here, since the intention of virtue is intended, it should be understood as "wholesome" (kusalā). Cetasi niyuttaṃ cetasikaṃ, cittasampayuttaṃ, that which is connected to the mind is the meaning. Even with the existence of intention (cetanā) and mental factors (cetasika), because "intention is virtue" is taken separately, the other mental factors such as abstention (virati) and non-covetousness (anabhijjhā) should be seen as cetasikaṃ sīlaṃ, mental virtue, in the manner of "a cow tied to a gobalī creeper." Saṃvaraṇaṃ saṃvaro, restraint. Just as unwholesome phenomena do not enter the mind, so it is a closing off. Avītikkamo, the mental factors that occur in the manner of non-transgression (avītikkama), which is the opposite of transgression (vītikkama). There, cetanā sīlaṃ nāmā, intention is called virtue, etc., is an explanation of the passage of the sutta as stated. Viramantassa cetanā, the intention associated with abstaining, is what is said, being predominant. Pūrentassa cetanā, the intention that completes the duties. Viramantassa viratī, the abstaining of one who abstains, is said taking the predominance of abstaining.

Here, indeed, when, due to the statement "there are three types of bodily intention (kāyasañcetanā), a wholesome bodily action" (kathā. 539), the intention that is the opposite of killing living beings, etc., and is distinguished by abstaining from them, is predominant in that way and is effective in abstaining from killing living beings, etc., then the mental factors associated with it, such as abstaining and non-covetousness, are either on the side of intention, or are nominal, with this meaning, intention is said to be virtue (cetanāsīlaṃ). But when, as one is contracting from killing living beings, etc., the abstaining distinguished by intention, which is occurring in the manner of abstaining from that, and non-covetousness, etc., are effective in their respective functions in a predominant way, then the intention associated with them is either on the side of abstaining, etc., or is nominal, with this meaning, mental virtue (cetasikasīlaṃ) is said.

Sutte, in order to show the virtue of intention and mental factors by dividing them according to the ways that are stated in the suttas, the paths of wholesome action, he says, ‘‘apicā’’, moreover, etc. Pajahantassā, for one who abandons by way of undertaking (samādāna), "from now on I will not do it," even things that are the basis for future attainment, by not engaging in them. Satta kammapathacetanā, the seven wholesome action-path intentions (kusalakammapathacetanā), which are effective in abandoning killing living beings, etc., in order. Because whatever sexual misconduct, etc., is done through covetousness, etc., non-covetousness, etc., are the virtue that abandons that, he says, ‘‘cetasikaṃ sīlaṃ nāma anabhijjhā…pe… sammādiṭṭhidhammā’’, mental virtue is called non-covetousness…right view, etc. For just as wrong conduct, killing living beings, etc., are done through covetousness and ill will, so too they are done through wrong view for the sake of seeing one's son's face, etc. And non-covetousness, etc., are what abandon those. Pātimokkhasaṃvaro, the restraint of the Pātimokkha, the virtue of the training rules included in the Vinaya, with its division of obligatory and prohibitive rules. Satisaṃvaro, mindfulness, the protection of the six senses, and that is mindfulness occurring in that way. Ñāṇasaṃvaro, wisdom. Khantisaṃvaro, forbearance, tolerance, and that is the aggregates in which non-aversion predominates, or simply non-aversion, occurring in that way. Vīriyasaṃvaro, effort occurring in the manner of removing sensual thoughts, etc. What should be said about the restraint of the Pātimokkha, the restraint of mindfulness, etc., will become clear later.

Sotānī, streams of craving, wrong view, ignorance, misconduct, and residual defilements. ‘‘Sotānaṃ saṃvaraṃ brūmī’’ti vatvā, having said, “I will speak of the restraint of the streams,” ‘‘paññāyete pidhiyyare’’ti vacanena, by the statement, “they are blocked by wisdom,” sotānaṃ saṃvaro pidahanaṃ, the restraint of the streams, the blocking off, samucchedanaṃ ñāṇanti viññāyati, wisdom is understood to be their eradication.

paccayapaṭisevanampi, even the use of requisites, because of its nature of wisdom, ettheva, only here, ñāṇasaṃvare eva, in the restraint of wisdom, samodhānaṃ, saṅgahaṃ gacchati, goes to inclusion. Khamati adhivāsetīti khamo. Uppannaṃ, because it tolerates, it is tolerant. Tasmiṃ tasmiṃ ārammaṇe jātaṃ nibbattaṃ, arisen, born in that particular object. Kāmavitakkaṃ, thought associated with sensual pleasure. Nādhivāsetī, does not settle, does not establish the mind internally by focusing on it. Ājīvapārisuddhipī, even the virtue of purity of livelihood (ājīvapārisuddhisīla), which is accomplished by abandoning wrong livelihood that is condemned by the Buddha and seeking requisites in a blameless way, ettheva, only here, vīriyasaṃvare eva, goes to inclusion in the restraint of effort, because it is accomplished by effort. Here, just as wisdom is restraint (saṃvaro) by way of preventing the occurrence of streams of craving, etc., by its function of blocking off (pidahanaṭṭhena saṃvaraṇato saṃvaro ca), and it is virtue (sīlaṃ) by way of being the basis, etc., for the qualities that occur later, by its function of supporting (ādhārādibhāvato sīlanaṭṭhena sīlaṃ), so too, forbearance is restraint (saṃvaro) by way of tolerating the defilements that arise through non-tolerance (anadhivāsanena uppajjanakakilesānaṃ adhivāsanena saṃvaraṇato saṃvaro ca), and it is virtue (sīlaṃ) by way of being the basis, etc., for the qualities that arise due to tolerance, by its function of supporting (khamanahetu uppajjanakaguṇānaṃ ādhārādibhāvato sīlanaṭṭhena sīlaṃ); effort is restraint (saṃvaro) by way of removing evil phenomena by removing what should be removed (vinodetabbānaṃ pāpadhammānaṃ vinodanena saṃvaraṇato saṃvaro ca), and it is virtue (sīlaṃ) by way of being the basis, etc., for the qualities that arise due to removing, by its function of supporting (vinodanahetu uppajjanakaguṇānaṃ ādhārādibhāvato sīlanaṭṭhena sīlanti veditabbaṃ) should be understood. However, just as the virtue of the Pātimokkha, etc., is restraint (saṃvaraṇaṃ pidahanaṃ) by way of not giving opportunity for the occurrence of that particular evil phenomenon, by relying on that, there is restraint; so too, even abstaining from what has come to one who does not have virtue that is undertaken, he says, ‘‘yā ca pāpabhīrukānaṃ…pe… saṃvarasīlanti veditabba’’, and that which is for those who are afraid of evil...should be understood as the virtue of restraint. Na vītikkamati etenāti avītikkamo, because one does not transgress with it, it is non-transgression. The wholesome mind-moment occurring in that way.

7.Avasesesupana pañhesu, but in the remaining questions. Samādhānaṃ, saṇṭhapanaṃ, establishing. For bodily actions, etc., that occur due to evil conduct are unestablished (asaṇṭhapitā), scattered (vippakiṇṇā), and dispersed (visaṭā), being the bringers of harm and suffering in the present and in the future, because they are not properly established; but bodily actions, etc., that occur due to good conduct are established (saṇṭhapitā), unscattered (avippakiṇṇā), and undispersed (avisaṭā) in the opposite way, such as having downcast eyes, not moving the arms, etc. Therefore, he says, ‘‘kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho’’, the meaning is the unscatteredness of bodily actions, etc., due to good conduct. By this, he distinguishes virtue from the function of concentration (samādhi). For its function of establishing is being the cause of non-distraction of associated phenomena. This is the establishing, the restraining, of bodily actions, etc. Upadhāraṇaṃ, adhiṭṭhānaṃ mūlabhāvo, supporting, being the basis, being the root. For its characteristic of being the beginning of conduct, etc., is stated. By this, he distinguishes virtue from the function of the earth element (pathavīdhātu). For it occurs as a sustainer of co-arisen material phenomena. But this is by being the root and basis of blameless phenomena. Therefore, he says, ‘‘kusalānaṃ dhammāna’’, of wholesome phenomena, etc. There, wholesome phenomena means phenomena with a preliminary stage, exalted and unsurpassed phenomena. Aññe, other teachers. Siraṭṭho, just as when the head is cut off, the entire existence is destroyed, so too, when virtue is broken, the entire body of qualities is destroyed. Therefore, it is in the position of the highest limb, sīlaṭṭho. ‘‘Siro sīsa’’nti vā vattabbe, or when "siro" should be said as "sīsa," he means that it is said as "sīla" according to the rules of etymology, sītalaṭṭho, in the position of coolness, in the position of calming burning. By omitting the ta-sound (ta-kārassa lopaṃ katvā), he shows that it is said as "sīla" according to the rules of etymology. For this is the cause of calming all the burning of defilements, accomplished through practice. Evamādinā, ādi-saddena, with the word "etc.," sayanti akusalā etasmiṃ sati apaviṭṭhā hontīti sīlaṃ, evils lie down in it when it exists, therefore it is virtue; or supanti vā tena vihatussāhāni sabbaduccaritānīti sīlaṃ, or all misconduct, having their enthusiasm destroyed by it, lie down; sabbesaṃ vā kusaladhammānaṃ pavesārahasālāti sīlaṃ, or it is a hall fit for the entry of all wholesome phenomena, the collection of these, and so on, should be seen.

8.‘‘Sīlanaṭṭhena sīla’’nti, although it was previously expressed by extracting the meaning of the word, it is indeed only the meaning of the state, he says, ‘‘sīlanaṃ lakkhaṇaṃ tassā’’, the characteristic of it is the act of composing. For there is no other meaning that encompasses without residue its different divisions of intention, etc., that could be said as a characteristic. But surely a general characteristic that encompasses many divisions could be, not a specific characteristic, thinking of this objection in his mind, he says, ‘‘sanidassanattaṃ rūpassa, yathā bhinnassanekadhā’’ti.

sanidassanaṃ is said. For in phenomena that are unified by the generality of their nature, the nature that differentiates them is fit to be treated as if it were something else. For in this way, the understanding of specific meanings occurs. Or, ‘‘saha nidassanena’’, here the saha-word is in the sense of tabbhāva, just as in "accompanied by delight and passion" (nandirāgasahagatāti) (saṃ. ni. 5.1081; mahāva. 14; paṭi. ma. 2.30).

Dussīlyaviddhaṃsanarasa means the function of destroying dussīlya (immorality), which is of kinds beginning with bodily restraint. Anavajjarasa means accomplishing faultlessness, producing (that state) by way of being blameless, or producing (that state) by way of being opposed to fault. Lakkhaṇādīsū means, when lakkhaṇa, rasa, etc., are being spoken of, only the function or accomplishment is called rasa, not rasāyatana-rasa etc. But some say that the determination "only the function" is for the purpose of showing its powerfulness compared to other rasas. That is merely their opinion, because the meaning intended is that only the function or only the accomplishment is rasa.

Soceyyapaccupaṭṭhāna means attending by way of purity in body, etc. Gahaṇabhāva means the state of being taken. Therefore, paccupaṭṭhāna is stated in the sense of the mode of attending, but in the sense of result, it is avippaṭisāra-paccupaṭṭhāna or samādhi-paccupaṭṭhāna. For sīla (virtue), being accomplishment, brings about avippaṭisāra (absence of remorse), and through that brings about samādhi (concentration). However, its non-inclusion here should be seen as because this benefit-result will be spoken of in the talk on the benefits. But some say that it is not included here because the result is not intended. That is not right, because the result is of many kinds, and because even mundane sīla is being distinguished. For example, it will say, "depending and not depending," etc. (visuddhi. 1.10). Just as with the earth element, karma, etc., are distant causes, and the remaining three elements are proximate causes, and just as with cloth, the loom, shuttle, bobbin, etc., are distant causes, and the threads are proximate causes, so too, to show that for sīla, hearing the good Dhamma, etc., are distant causes, and shame and fear of wrongdoing are proximate causes, he said, "Hirottappañca panā," etc. Hirottappe hī, etc., is proof of that state of being a proximate cause. There, uppajjati should be understood as "arises" by way of undertaking, and tiṭṭhati as "endures" by way of non-transgression.

Description of the Talk on the Benefits of Virtue

9. Avippaṭisārādīti here, avippaṭisāra is the arising of wholesome consciousness that is opposed to remorse. But that should be understood as occurring specifically through reviewing one's own virtue, thinking, "It is a gain for me, it is well-gained for me, that my virtue is very purified." The term Ādi includes joy, wealth, accomplishment, fame, sound, etc. Avippaṭisāratthānī means having the purpose of absence of remorse. Kusalānī means faultless. Avippaṭisārānisaṃsānī means having absence of remorse as their result. By this, he shows that avippaṭisāra is simply the result of virtue, like the shade and flowers of a grown tree. But it is a different quality, namely samādhi, etc., that is to be produced by it.

Sīlavato sīlasampadāyā means, for the virtuous one, by accomplishing the sīla by making it purified and complete, by that very accomplishment of virtue. Appamādādhikaraṇa means causes for diligence. Bhogakkhandha means a mass of wealth. Kalyāṇo kittisaddo abbhuggacchatī means a beautiful sound of praise arises, spreads to the world, saying, "Indeed, this one is virtuous, indeed, this one has good qualities." Visārado means fearless, devoid of timidity, not seeing in himself anything blameworthy or censurable. Amaṅkubhūto means unperplexed. Asammūḷho means, because of the absence of remorse due to [thinking] "I have not done wholesome deeds," etc. (ma. ni. 3.248), and because only wholesome actions, etc., arise at that time, he makes his end with a mind that is unbewildered and serene. Kāyassa bhedā means from the breaking up of the appropriated aggregates, from the cutting off of the life faculty. Paraṃ maraṇā means after death, after ceasing. Sugati means a beautiful destination. Therefore, even the human destination is included. Sagga means the deva destination. For that is very chief with objects such as forms, therefore it is called sagga, and it is called loko because an abundance of the fruit of merit is enjoyed here.

Ākaṅkheyya ce means if he should wish. Piyo ca assa means he would be beloved, would be able to be seen with loving eyes, would be endearing, is the meaning. Manāpo means pleasing to the sabrahmacārīs (those who live the holy life), increasing the minds of those, or able to be attained by the minds of those, able to be suffused with a mind of loving-kindness, is what is said. Garū means worthy of respect, like a parasol of stone. Bhāvanīyo means worthy of esteem, [thinking], "Surely, this venerable one knows, seeing he sees." Sīlesvevassa paripūrakārī means he would be a fulfiller in just the fourfold purity of virtue, would be a non-deficient one, endowed with completeness. By "in the manner beginning with ādi", he includes the seventeen benefits of virtue stated in the Sīlathomanasutta, such as "devoted to serenity of mind within, not rejecting jhāna, endowed with vipassanā, developing empty dwellings" (ma. ni. 1.65).

"Apicā," etc., was begun. There, sāsane means in this Dispensation of the Teacher, which is the bringer of all mundane and supramundane qualities. Ācāra kulaputtānaṃ yaṃ sīlaṃ vinā patiṭṭhā avaṭṭhānaṃ natthi, without which virtue there is no basis or standing for well-behaved clansmen, evaṃ mahānubhāvassa sīlassa ānisaṃsānaṃ paricchedaṃ parimāṇaṃ ko vade, who could declare the limit or measure of the benefits of such a greatly powerful virtue?, is the meaning. By this, showing that virtue is the root of all mundane and supramundane qualities, and further, by way of purifying defilements, by way of calming burning, by way of wafting the fragrance of purity, by way of being a means for the attainment of heaven and nibbāna, by way of being an adornment of beauty, by way of destroying fear, and by way of generating fame and joy, showing that there is nothing else like virtue that brings benefit and happiness to beings, he spoke the verses beginning "Na gaṅgā."

Sarabhū is one river; they say, "that which is the Sarabhū in the world." Ninnagā vāciravatī is a river named "Aciravatī"; vā in all places, the word "vā" has the meaning of uncertainty. Therefore, it includes the unsaid Godhāvarī, Candabhāgā, etc. Pāṇanaṭṭhena pāṇīnaṃ sattānaṃ yaṃ malaṃ sīlajalaṃ visodhayati, taṃ malaṃ visodhetuṃ na sakkuṇanti gaṅgādayo nadiyo, the water of virtue purifies the stain of beings by way of protecting life; the rivers such as the Ganges are not able to purify that stain, that should be connected by bringing the word "na" (not) into the first verse. Hārā means pearl necklaces. Maṇayo means gems such as beryl. Ariya means pure. The sound of fame that arises from virtue, the fragrance, is said to be "sīlagandho" because of its pleasing nature and because of its pervading the directions. For that spreads even against the wind. Therefore, the Blessed One said, "The fragrance of the virtuous goes against the wind" (dha. pa. 54; a. ni. 3.80; mi. pa. 5.4.1). Dosānaṃ balaṃ means conduct that is the basis for offenses; it should be understood that sīla, not giving those the opportunity to do [that], destroys the force of offenses.

Description of the Talk on the Divisions of Virtue

10. In "Katividha," the word vidha has the meaning of section, like in "a collection of forms in one way," or it has the meaning of kind; what kinds are there, how many kinds of divisions of virtue are there?, is the meaning. Sīlanalakkhaṇenā means by the nature that is designated as virtue.

cārittaṃ. Vārittaṃ Because they protect themselves by guarding against it. Ābhisamācārikaṃ Additional conduct is abhisamācāro, engaged in that, or that is its purpose. Ādibrahmacariyaṃ The beginning of the holy life is ādibrahmacariyaṃ, that very thing is ādibrahmacariyakaṃ. Virati Abstaining with that, or abstaining oneself, or abstaining, is virati, that which is not virati is avirati. Nissitaṃ that which depends, anissitaṃ that which does not depend. Pariyantaṃ That which has a limit, kālapariyantaṃ limited by time, or the time that is defined is a limit of that. Āpāṇakoṭikaṃ As long as living beings live. Lokiyaṃ Engaged in the world by one's own conditions, or known there. Lokuttaraṃ That which transcends the world.

hīnaṃ. Paṇītaṃ That which is brought to a prominent state by one's own conditions. Majjhimaṃ Existing in between both. Attādhipateyyaṃ That which comes from self-sovereignty. The same method applies to the other two terms. Parāmaṭṭhaṃ Defiled, touched by craving or view. Aparāmaṭṭhaṃ By rejecting that. Paṭippassaddhaṃ Whose defilements are calmed. Sekkhaṃ Born in the trainings, or belonging to a trainee. Asekkhaṃ Included in the category of non-trainee qualities, because the task of training has been completed. Nevasekkhanāsekkhaṃ By rejecting both of those. Hānabhāgiyaṃ Tending to decline, or having a part of decline. The same method applies to the remaining terms as well. Pariyantapārisuddhisīlaṃ Virtue that has a limit because of its limited amount, and that has purity. Apariyantapārisuddhisīlaṃ Virtue that is limitless because of its unlimited amount, and that has purity. Paripuṇṇapārisuddhisīlaṃ Virtue that is entirely full, and that has purity.

11. Vuttanayenā means in the way stated below, beginning with "virtue in the sense of virtue" (visuddhi. 1.7). Idaṃ kattabbanti paññattasikkhāpadapūraṇa means the fulfilling of the virtue of the training rule that has been laid down, thinking "This ābhisamācārika should be done, should be practiced." For in fulfilling the virtue of the training rule, one is said to be fulfilling and protecting the training rule itself. Sikkhāpadaṃ Or training itself, because it is to be trained in, because it is to be practiced. That should also be connected as "the fulfillment of that." Idaṃ na kattabbanti paṭikkhittassa akaraṇa means not doing, abstaining from that which has been rejected by the Blessed One, thinking, "This misconduct should not be done." Caranti tasmi means they conduct themselves in that virtue; showing the basis of virtue, he shows the state of being the location for the occurrence of those who are endowed with that. Therefore, he said "sīlesu paripūrakāritāya pavattantī." Vārita means that which has been rejected as "this should not be done," that which is impermissible. Tāyantī means they protect themselves by not doing [that] itself. Tenā means that which has been guarded against is spoken of. Vāritaṃ That by which the Teacher guards, or with which he guards. Vārittaṃ They protect themselves by not transgressing that vāritaṃ, the training rule. Saddhāvīriyasādhana means to be accomplished by faith and effort of striving. For one who lacks faith and is lazy does not fulfill the practice of duties; only one who has faith, seeing danger in even the slightest fault that has been rejected by the Teacher, undertakes and trains in the training rules, therefore he said, "saddhāsādhanaṃ vāritta."

"Uttamasamācāro". Ābhisamācārikaṃ Abhisamācāro itself is ābhisamācārikaṃ, as in "belonging to the discipline" (a. ni. 8.11; pārā. 8), is the meaning. Ābhisamācārikaṃ The abhisamācāro, because it is a supreme designation, is the virtue of the paths and the virtue of the fruits; that which is laid down having undertaken that, having designated that, for the sake of that, having that as its purpose. Ājīvaṭṭhamakaṃ These - three bodily actions that are very purified, four verbal actions, and livelihood that is very purified - are the eight factors of livelihood. There, abstaining from the seven kinds of misconduct caused by livelihood is right livelihood, and that too is sevenfold; but it is said by taking that as one by way of the generality of right livelihood. Or else, having taken together abstaining from wrong livelihood based on the three kinds of deceitful things, he said, "ājīvo suparisuddho." Maggabrahmacariyaṃ Because it is the best conduct, the path itself is the holy life. Ādibhāvabhūta means having become the state of being the first to be developed and accomplished. Although right view is first according to the order of teaching, but according to the order of practice, the virtue of the eight factors of livelihood is first. Tassa sampattiyā means, by the arising and completion of that ābhisamācārika, ādibrahmacariyakaṃ sampajjati, the initial holy life is accomplished. For there is surely no need to say that he who avoids even small, slightly blameworthy things, will avoid serious, greatly blameworthy things that have many dangers. But the Sutta distinguishes this meaning by way of contrast. There, dhamma means virtue. For that is called Dhamma because of being the supporter of higher special qualities.

"Veramaṇimatta" has been said.

"Nissayo," etc., has been said. There, taṇhānissayo is craving, because it is to be depended on by conduct of craving. Likewise, diṭṭhinissayo. For one who conducts himself by views proceeds depending on views even when there is no view, in the absence of craving. Devo means the well-known devas, such as the Four Great Kings, Sakka, Suyāma, etc. Devaññataro means an unknown one. Taṇhānissitaṃ That which depends just on craving. Some also say that "depending on craving." For them, it contradicts "two dependencies," etc. Suddhidiṭṭhiyā means by the view that proceeds thinking "thus there will be purity of saṃsāra," the supramundane virtue is intended. Tassevā means being the requisite, the cause, only of that supramundane one; it means having vivaṭṭūpanissaya.

Kālaparicchedaṃ katvāti, like "This night and this day" (A.N. 8.41), having made a determination based on time. To show that even if one undertakes something without determining the time, and it continues uninterruptedly throughout life due to the attainment of abstinence, it does not extend to the end of life, it is said, "Having undertaken it for life and continued it as such."

Lābhayasañātiaṅgajīvitavasenāti, in terms of producing gain and fame that have not yet arisen, and in terms of protecting and increasing those that have arisen, and in terms of not destroying relatives, limbs, and life. Kiṃ so vītikkamissatīti, he who does not even generate the thought of transgression, how could he transgress by body or speech? This is not possible, is the meaning. Here, the word kiṃ is used in the sense of rejection.

sāsavaṃ. It refers to the threefold realm of existence, and the Dhamma belongs to that category, hence he says, "Sāsavaṃ sīlaṃ lokiyaṃ"—morality associated with influxes is mundane. Bhavavisesā—distinct existences; attained states of being. Vinayoti—the Vinaya teachings, or the rules of training contained therein. Pāmojjaṃ—fresh joy. Yathābhūtañāṇadassanaṃ—seeing name and form with their conditions, or the initial insight based on that. Nibbidāti—the knowledge of disenchantment. He speaks of strong insight by that. Virāgo—the path. Vimutti—the fruit of Arahatship. Vimuttiñāṇadassanaṃ— reviewing knowledge. Kathāti—Vinaya discourse. Mantanāti—Vinaya deliberation. Upanisāti—the supportive condition consisting of the series of causes as stated above. Lokuttaraṃ—supramundane, the eightfold path morality associated with the path and fruition consciousness. Of these, path morality leads to escape from existence and is the basis for reviewing knowledge, while fruition morality is only the basis for reviewing knowledge.

12. Due to inferior intention (hīnādhimutti), there is inferiority in desire and other qualities. Due to excellent intention (paṇītādhimutti), there is excellence. Due to the intermediate nature of both, there is moderateness. Just as action is distinct in terms of being inferior etc. due to the way it is accumulated, so too are desire and the other qualities in terms of their mode of occurrence. And that mode of their occurrence is to be seen as differing according to intention. Yasakāmatāyāti—due to delight in praise and fame, or due to the desire for a retinue. ariyabhāvaṃ nissāya— relying on a noble state, due to disgust for evil, thinking, "How could someone like me do such a thing?" Anupakkiliṭṭhanti—untainted by self-praise and disparagement of others, and by other defilements. Bhavabhogatthāyāti—for the sake of the attainment of existence and the attainment of enjoyment. Attano vimokkhatthāya pavattitanti—he speaks of the morality of disciples, Paccekabuddhas, and Bodhisattvas. Sabbasattānaṃ vimokkhatthāyāti—for the sake of liberating all beings from the bonds of Saṃsāra. Pāramitāsīlaṃ—the morality of a Mahābodhisatta. That morality pāramī, which, embraced by compassion and skillful means, occurs in relation to the great enlightenment, is of supreme excellence, refined, free from distinctions of place, time, being, etc.

Ananurūpanti—unsuitable. attagaru—one for whom the self is heavy, an overlord, i.e., very shy. attādhipateyyaṃ—that which comes from self-mastery. lokādhipati—one for whom the world is an overlord, i.e., greatly conscientious. dhammamahattaṃ pūjetukāmena—by one who desires to honor the greatness of the Dhamma, thinking, "This Dhamma is of great power, leading definitively to liberation, and should be honored through practice."

Parāmaṭṭhattāti—because of being affected by decline. For craving and wrong view, by affecting the morality of one who engages in it thinking, "By this morality, I will become a deva or some other deva; by this morality, I will have purification of Saṃsāra," cause that morality to decline, since they make it not a supportive condition for the path. Puthujjanakalyāṇakassāti—for a good person among ordinary people. For he, being an ordinary person, is endowed with good qualities such as morality. aparāmaṭṭhaṃ—unaffected by defilements of clinging, due to the inhibiting and eradicating of clinging defilements. paṭippassaddhaṃ—pacified, due to the calming of each defilement and distress.

Katapaṭikammanti—having done amends according to the Dhamma with acts of restoration and confession. For in this way, that morality becomes natural. Therefore, he says, "taṃ visuddhaṃ"—that is pure. And it should be seen that with "Katapaṭikamma," the resolution "I will not do this again" is also included. vematikassa—for one who is doubtful, thinking "Is it the flesh of a dog, or the flesh of a pig?" vatthumhi vā, or "Is it a Pācittiya offense, or a Dukkaṭa offense?" āpattiyā vā, or "Have I transgressed that object, or have I not transgressed?" ajjhācāre vā—in conduct. Visodhetabbaṃ—should be purified by amends according to the Dhamma. Vimati (doubt) itself is vematikaṃ (doubtful), vematike sati—when there is doubt, that is, when doubt has arisen. Vimati paṭivinetabbāti—doubt should be removed, either by investigating that matter oneself, or by asking a Vinaya expert, and dispelling the uncertainty. But for one who is free from doubt, what is allowable should be done, and what is unallowable should be discarded. Therefore, he says, "iccassa phāsu bhavissatī"—then there will be comfort for him.

‘‘Catūhi aariyamaggehī’’tiādinā—by "the four noble paths," etc., morality pertaining to the paths and fruits is stated as being associated with the paths and fruits. Since usages that occur in aggregates also occur in parts. Sesaṃ—all remaining mundane morality.

Pakatipīti—even by nature. Sukhasīlo—easy-going, easy to associate with. Tena pariyāyenāti—by that mode of being expressive of its nature. ‘‘tattha akusala’’ntiādi vuttaṃ—"there, unwholesome," etc., is said, to show that a certain undeclared morality is one in association with the morality intended here, being conjoined only with the unwholesome. For the morality associated with the trainee (sekha) triad is taken here; the intention is that the wholesome triad is not brought in here. Vuttanayenevāti—just by the way that was said, without taking the wholesome triad, the threefoldness of this morality should be understood in terms of the five triads, beginning with the inferior triad.

13. Yodhāti—he who here. Vatthuvītikkameti—in the transgression of the object of an offense, in misconduct. micchāsaṅkappā—wrong thoughts, the nine great thoughts beginning with thoughts of sensuality. Evarūpassāti—of such a person. For one who associates with an immoral person without approaching a moral person, morality becomes liable to decline in one way only, due to adopting their views from that association, seeing no fault in the transgression of precepts, having much wrong thought, and not guarding the six sense doors, not liable to stability, how much less to distinction, etc. Sīlasampattiyāti—by the perfection of morality, by the morality of the fourfold purity. Ṭhitibhāgiyaṃ sīlaṃ bhavati—morality becomes liable to stability, because it does not conduce to concentration. For when concentration is developed, it is determined that morality conduces to concentration. Samādhatthāyāti—for the sake of concentration by way of tranquility. Nibbidanti—insight. Taking disenchantment is for the purpose of showing strong insight, since by that much the fact that morality is liable to penetration is established.

Nesaṃti—it is a possessive plural in the agentive case, requiring the word "rakkhitabbānī" (should be protected); the meaning is "by those monks." Sati vā ussāheti—when there is effort to protect the moralities by striving. Dasāti—he speaks of the morality that should be protected by novices, like that of the Ghaṭikāra, etc. Aṭṭhāti—the eight, making the abstention from dancing, etc., and garlands, etc., one, all the last offenses.

Avītikkamoti—the non-transgression of the five precepts. Pakatisīlanti—morality by nature. For the morality that is fixed for rebirth there is that of the inhabitants of Uttarakuru. Mariyādācārittanti—the custom established by former ancestors in those respective families, being a limit in the non-doing of that particular fault. For what is intended by family, country, sectarian, and Dhamma custom is "customary morality." Of these, family custom is, for Brahmins, etc., non-drinking of intoxicants, etc.; country custom is, for the inhabitants of certain districts, non-violence, etc.; sectarian custom is, for the Tirthikas, Yama, Niyama, etc. For the doctrine of the Tirthikas extends and occurs bound by the noose of views and the noose of craving, or it harms and hinders the Ariya Vinaya; therefore it is called "Pāsaṇḍa." (sectarian) Kāmaguṇūpasaṃhitanti—associated with enjoyment in the sensual elements, clinging to the taste of sensuality. Dhammatāsīlanti—morality that has come about by way of Dhammatā (natural law), due to the rule of causality. For when the morality pāramī has been brought to supreme excellence, the morality of the mother of the Mahābodhisatta in the womb, by the power of the morality and the influence of the virtues, becomes supremely refined and pure, like clear water. Mahākassapādīnanti—with the word ādi (etc.), he includes Bhaddā and others. It seems that they came having been of very pure morality for a very long time. Therefore, he says, ‘‘suddhasattāna’’nti—of pure beings. Tāsu tāsu jātīsūti—in those various births, such as morality-king and non-violence-king births. pubbahetukasīlaṃ—morality whose cause is established in a previous birth. But this should be seen as including abstinence from attainment, characterized by non-transgression, without undertaking natural morality, etc.

Idhāti—here, the expression referring to the Sāsana (dispensation) that is the basis for the person who fulfills morality, and the negation of such a state for other Sāsanas. For it was said, "Here, Bhikkhus, is the ascetic... empty are the doctrines of others besides the ascetics" (D.N. 2.214; M.N. 1.139; A.N. 4.241). Bhikkhūti—the expression referring to the person who fulfills that morality. Pātimokkhasaṃvarasaṃvutoti—this is the expression indicating his being established in Pātimokkha morality. Viharatīti—this is the expression indicating his being endowed with a way of life in accordance with that. Ācāragocarasampannoti—this is the expression indicating the supportive qualities for Pātimokkha restraint and for the qualities to be attained above that. Aṇumattesu vajjesu bhayadassāvīti—this is the expression indicating the state of not falling away from the Pātimokkha. Samādāyāti—the expression indicating the complete undertaking of the precepts. Sikkhatīti—the expression indicating the state of being endowed with training. Sikkhāpadesūti—the expression referring to the Dhamma to be trained in. Whatever should be said about this will become clear later.

Soti—that Bhikkhu established in Pātimokkha restraint morality. He shows what kind of sense restraint morality is desirable for such a person. Cakkhunāti—he shows from where that restraint comes. Rūpanti—he shows where that restraint is. Disvā na nimittaggāhī hoti nānubyañjanaggāhīti—he shows the means of restraint. Yatvādhikaraṇa…pe… anvāssaveyyunti—there, he shows the drawback in the opponent of restraint. Saṃvarāya paṭipajjatīti—he shows that mindfulness should be established early on. Rakkhati cakkhundriyanti—he shows that establishing mindfulness itself is the protection of the eye faculty. Cakkhundriye saṃvaraṃ āpajjatīti—he shows that such mindfulness itself is the restraint here. Vītikkamassa vasenāti—the connection is "by way of transgression." Channaṃ sikkhāpadānanti—of the six precepts that come with "because of one’s livelihood, for the sake of one’s livelihood, one speaks falsely about an extraordinary human quality not present in oneself," etc., which are connected with the Pārājikas, etc. kuhanā—deceiving by the three kinds of deceptive grounds, such as hinting. lapanā—saying in such a way that, by exalting oneself or the giver, he gives something. nemittikatā—Nimitta is called the bodily and verbal action that produces the sign for giving; one acts by that sign, or makes a sign; the state of that is nemittikatā. nippesikatā—like odors, one presses others by scolding etc., for gain; nippeso itself is nippesiko, the state of that is nippesikatā. lābhena lābhaṃ nijigīsanatā—the seeking of gain from others with the gain acquired by oneself due to great desire. Evamādīnanti—with the word ādi (etc.), he includes ingratiating speech, flattery, etc. paṭisaṅkhānaparisuddho—pure by reflection, uncorrupted. catupaccayaparibhogo—the using of the four requisites, the intention that occurs thus being blameless.

Pātimokkhasaṃvarasīlavaṇṇanā

14. Tatrāti: Among those, such as the Pātimokkhasaṃvara. Ādito paṭṭhāyāti: From the beginning of the teaching that starts with "idha bhikkhū" (vibha. 508; dī. ni. 1.194). Vinicchayakathāti: A discussion that leads to a decision by dispelling doubts. Because the first meaning is common to all, to show the uncommon, unique aspect for one gone forth, he says, "chinnabhinnapaṭadharāditāya vā": "or by having torn and tattered robes, etc." In this way, his suitability for the complete Pātimokkhasaṃvara is shown. And because the state of having torn robes, etc., can also occur to a poor person who is faithful, to distinguish from that, having said "saddhāpabbajito" ("gone forth out of faith"), "kulaputto" ("son of a good family") is stated to show suitability for practice. For only a son of a good family by conduct, or a son of a good family by birth, is able to practice. Sikkhāpadasīlanti: The virtue prescribed in terms of the rules of training (sikkhāpada), divided into prescribed duties (cāritta) and prohibitions (vāritta). Yoti: An indefinite designation, any person. Nanti: The virtue included in the Vinaya. Tanti: That person. Mokkheti: Frees, because of being a cooperative cause. Āpāye bhavāni: āpāyikāni: States of woe. The word ādi includes all other suffering of saṃsāra. Saṃvaraṇaṃ: Closing off the doors of body and speech. That by which they are closed and shut, that is saṃvara. However, since it is the non-transgression of the seven groups of offenses, being the opposite of transgression, therefore it is said, "kāyikavācasikassa avītikkamassetaṃ nāma": "this is the name for non-transgression of bodily and verbal actions." Pātimokkhasaṃvarena saṃvutoti: One whose bodily and verbal doors are shut by the Pātimokkhasaṃvara. And because one who is such is endowed with it and possesses it, therefore it is said, "upagato samannāgatoti attho": "the meaning is, one who has approached and is endowed."

pātī: One who falls, an ordinary person (puthujjana). Or, because of constantly wandering without stability, like a water pot thrown by the force of karma in existences due to impermanence, etc., one who has a nature of going, is pātī. Or, due to death, one who has a nature of casting the self (attabhāva) into that particular group of beings, is pātī, the stream of beings, or simply the mind. That which frees from the suffering of saṃsāra, which is the cause of falling, is Pātimokkha. For a being is called "liberated" (vimutto) by the liberation of the mind. For it is said, "Minds are purified by purification of the mind," and "the mind is liberated without clinging, from the āsavas" (mahāva. 28). Alternatively, due to causes such as ignorance, one falls, goes, continues in saṃsāra, therefore, it is pātī, for it is said, "beings hindered by ignorance, bound by craving, run about, wander" (saṃ. ni. 2.124). That by which there is release from the three defilements such as craving, of that falling being, is Pātimokkha. The compounding of the word should be understood like that of "Kaṇṭhekāḷo," etc. Or, that which causes to fall, to ruin, to suffer, is pāti, the mind. For it is said, "the world is led by the mind, drawn around by the mind" (saṃ. ni. 1.62). That by which there is release from that falling one, is Pātimokkha. Or, one falls into suffering in the apāya, and into the suffering of saṃsāra by this, is pātī, defilement such as craving. For it is said, "craving generates a person (saṃ. ni. 1.55-57), a person with craving as a companion" (itivu. 15, 105; a. ni. 4.9; mahāni. 191; cūḷani. pārāyanānugītigāthāniddesa), etc. Therefore, release from what has fallen is Pātimokkha. Or, that into which one falls, are pātīni, the six internal and external sense bases. For it is said, "the world arises in six, in six it makes intimacy" (saṃ. ni. 1.70; su. ni. 171). Therefore, release from that which has fallen from the collection of six internal and external sense bases, is Pātimokkha. Or, that which has falling as its meaning is pātī, saṃsāra. Therefore, release is Pātimokkha. Alternatively, the Lord, the Dhamma-lord, is called "pati" because of being the master of the entire world. That by which one is freed is mokkha, the release of the Lord; because it is prescribed by him, it is patimokkha, and patimokkha itself is pātimokkha. Or, because it is the root of all virtues, pati in the highest sense, and mokkha in the meaning as stated, is patimokkha, and patimokkha itself is pātimokkha. Thus, it is said, "pātimokkha is the face, it is the foremost" (mahāva. 135), and so on.

Iriyatīti: He maintains his existence. With "Viharatī" ("he dwells"), the deportment of a bhikkhu established in Pātimokkhasaṃvara virtue is shown. Pāḷiyanti: In the jhānavibhaṅgapāḷiyaṃ (vibha. 508 ff.).

"ācāragocarasampanno"ti ("endowed with conduct and proper range") is stated. Just as one pointing out the path might say, "release the left, take the right," thus speaking of what should be avoided first and then what should be taken; or just as arranging decorations such as garlands, perfumes, and unguents is suitable for one whose dirt, sweat, grime, and scurf have been removed by bathing with the head, so association with wholesome qualities is fitting for one who has abandoned evil qualities. Thus, having identified the two, "there is conduct, there is misconduct," to first explain misconduct, "tattha katamo anācāro"tiādi ("therein, what is misconduct?") etc., is said. Therein, kāyiko vītikkamoti: The three kinds of bodily misconduct. Vācasiko vītikkamoti: The four kinds of verbal misconduct. Kāyikavācasikoti: Both of these.

"idhekacco veḷudānena vā"tiādimāha: "Here, someone or other, by giving bamboo," etc., he says. Therein, veḷudānenāti: By giving bamboo in the sense of producing requisites. The same method applies to pattadānā, etc. Veḷūti: Any bamboo stalk that is useful to humans. Pattaṃ: A leaf, for the purpose of wrapping perfumes, etc., of spices, etc., or a leaf of palm, coconut, etc. Pupphaṃ: Any flower that is useful to humans. Similarly, phalaṃ: Fruit. Sinānaṃ: Bath powder of sirīsa powder, etc., or hāniya powder. Mattikāpi: Clay also falls into this category. Dantakaṭṭhaṃ: Any toothpick for cleaning the mouth. Cāṭukamyatā: Flattery, placing oneself in a lowly position as if a slave, supporting the harsh words of another, speaking flatteringly out of a desire to be pleasing. Muggasūpyatāti: The state of being like mugga bean soup, making a living with deceit. For just as in mugga bean soup being cooked, many mugga beans are cooked, but a few are not, so in making a living with deceit, much is false, but a little is true. Paribhaṭatīti: One who serves (paribhaṭo), attending to the children of others. The work of a servant is pāribhaṭyaṃ, that itself is pāribhaṭyatā, this is the name for attending to the children of good families with adornments, etc. Carrying messages to those various householders in other villages, other countries, etc., is jaṅghapesanikaṃ. Aññataraññatarenāti: By any of these actions of making a living with wrong livelihood, whether giving bamboo, etc., or being a physician, storehouse keeper, doing tasks such as serving meals, serving left-over food, inciting the Saṅgha, inciting the building of a shrine, or establishing something. Buddhapaṭikuṭṭhenāti: By what is censured and prohibited by the Buddhas. Micchājīvenāti: By not right livelihood. Ayaṃ vuccati anācāroti: All of this is called "misconduct." The definition of conduct should be understood by the opposite method as stated.

Gocaroti: A suitable place to approach for the sake of alms food, etc. Agocaro: An unsuitable place. Vesiyā gocaro assāti vesiyāgocaro: A place to be approached with friendly intimacy, is the meaning. Vesiyā nāma: "Vesiyā" means those who live by their appearance; they should not be approached with friendly intimacy, because it is an obstacle to the state of a renunciant, and a cause for blame even for one with pure intentions. Therefore, they should be approached only after establishing mindfulness in the manner of receiving donations. Vidhavāvuccanti: "Widows" are called those whose husbands have died, or whose husbands have gone away. Thullakumārikāti: Elderly unmarried women. Paṇḍakāti: Eunuchs. For they have aroused defilements and unpacified burning desires, and are full of talk based on worldly pleasures; therefore, they should not be approached. Bhikkhuniyonāma: "Bhikkhunīs" means those whose ব্রহ্মচarya is aroused. Similarly, bhikkhus also. Because of their being objects of attraction to each other, ব্রহ্মচarya may be obstructed in a few days if they are approached with intimacy; therefore, they should not be approached. When approaching for the sake of inquiring about illness, etc., one should be mindful. Pānāgāranti: A liquor house. That is not separate from drunkards. One should not approach there with drunkenness, etc., because it obstructs ব্রহ্মচarya. Saṃsaṭṭho viharati rājūhītiādīsu: In "he dwells in close association with kings," etc., rājānonāma: "Kings" means those who rule the kingdom. Rājamahāmattā: Royal ministers, endowed with a degree of power similar to royal authority. Titthiyāti: Those with wrong views, external ascetics. Titthiyasāvakā: Disciples of sectarians, who are firmly devoted and give requisites. Ananulomikena saṃsaggenāti: With association that is incompatible with the three trainings, being an opposition, he dwells in close association, by which he obtains an obstruction to ব্রহ্মচarya or a decline in detachment.

"yāni vā pana tānī"tiādi vuttaṃ: "Or whatever those," etc., is said. Therein, assaddhānīti: Devoid of faith in the Buddha, etc. Therefore, appasannāni: Unfavorable, or assaddhāni because of the absence of faith in karma and the result of karma. appasannāni: Unfavorable because of the absence of faith in the Triple Gem. Akkosakaparibhāsakānīti: Abusive with abusive things, and frightening with threats of fear. Anatthakāmāni: They do not desire benefit, but only desire harm. Ahitakāmāni: They do not desire welfare, but only desire non-welfare. Aphāsukakāmāni: They do not desire comfort, but only desire discomfort. Ayogakkhemakāmāni: They do not desire safety from bondage, fearlessness, but only desire non-safety from bondage. Bhikkhūnanti: Here, there is inclusion of sāmaṇeras (novices) also. Bhikkhunīnanti: Here, there is inclusion of sikkhamānās (probationary nuns) and sāmaṇerīs (female novices). This statement is a declaration of desiring harm, etc., for all those belonging to the dispensation. Tathārūpāni kulānīti: Such families of the khattiya class, etc. Sevatīti: He lives depending on. Bhajatīti: He approaches. Payirupāsatīti: He repeatedly approaches. Ayaṃ vuccatīti: This, whether vesiyā, rājā, or assaddhakula, is said to be the unsuitable range, agocaro, because the range of the one who associates with each of them is improper. Here, vesiyā, etc., are agocaro because of relying on the five strands of sense pleasure. As he said, "And what, monks, is the range that is unsuitable for a monk, the domain of others? It is these five strands of sense pleasure" (saṃ. ni. 5.372). Rājā, etc., are unsuitable because they are not conducive to the renunciant's Dhamma, and because they are the cause of gain, honor, the crash of flatteries, and wrong view. Assaddhakula, etc., are agocaro because they bring about loss of faith and agitation of mind.

Opānabhūtānīti: Like a well, like a lotus pond dug at a crossroads for the community of monks and the community of nuns, they are able to bathe in them as they please. Kāsāvapajjotānīti: They are of a single radiance by the light of the robes worn and wrapped by monks and nuns. Isivātapaṭivātānīti: When ascetics who are monks and nuns enter and exit a dwelling, they are fanned by the wind of their robes and by the bodily wind generated by stretching and contracting, thus removing defilements.

"apicā"tiādi āraddhaṃ: "Moreover," etc., is begun. Etthāti: In this designation of Pātimokkhasaṃvara virtue. Imināpi nayenāti: By this method now being stated. Saṅghagatoti: Gone to the Saṅgha assembly. Acittīkārakatoti: One who does not show respect, one who does not show honor, is the meaning. Ghaṭṭayantoti: Touching with the body or robe. Puratopi tiṭṭhati acittīkārakatoti: "He also stands in front, one who does not show respect," should be connected. Ṭhitakopīti: Even while standing, he speaks as if standing in a very close place. Bāhāvikkhepakoti: Waving his arms. Anupāhanānanti: A word of intimacy with disrespect. Saupāhanoti: One who has ascended onto footwear. There bhikkhū anupakhajjāti: Having entered the place where the elder monks are standing, approaching a place very close to them. Kaṭṭhaṃ pakkhipati: He throws wood into the fire pit. Vokkammāti: Having passed by while looking. Gūḷhāni: By nature, hidden places, covered by fences, walls, etc. Anāpucchāti: Without asking. Assāti: Of misconduct.

Moreover, bhikkhū: This is a commentary statement that applies to all bhikkhus in terms of conduct, not a passage from the Niddesa. Gāravo is reverence, or the act of showing respect, due to qualities such as faith, morality, learning, and generosity; sagāravo means "with reverence." Paṭissā is acceptance, meaning responding with respect and consideration to those worthy of honor; sappatisso means "with acceptance." Hirottappasampanno: Endowed with special shame and fear of wrongdoing, due to hiri and ottappa. ** Sunivattho supāruto: Well-clothed and well-covered in terms of fulfilling the training rules. Pāsādikena: With what is pleasing, this is a causal instrumental case indicating the characteristic of being pleasing. The same method applies to the following six instances as well. Abhikkantena: With proper deportment. Iriyāpathasampanno: Possessing proper deportment. Therefore, he mentions that the other aspects of deportment are also pleasing. Indriyesu guttadvāro: Well-guarded in the six sense doors, such as the eye. Bhojane mattaññū: Knowing the right measure in all four kinds of requisites regarded as food, in terms of seeking, receiving, using, and so on. Jāgariyamanuyutto: Devoted to wakefulness, which means diligent in the practice and reflection that constitutes wakefulness in the early and late watches of the night; being constantly engaged and diligently applying oneself to it. Satisampajaññena samannāgato: Endowed with mindfulness and clear comprehension, etc., shows the accumulation of the aforementioned conduct. Here, appiccho means "having few desires." Santuṭṭho: Content and satisfied with whatever is obtained. Sakkaccakārī: One who acts with care. Garucittīkārabahulo: Abundant in showing respect to those worthy of honor. Ayaṃ vuccati ācāro**: This is called conduct because it is practiced by those who desire their own welfare.

upanissayagocaro: A domain that serves as a basis. A domain that protects the mind, namely mindfulness, is ārakkhagocaro. A domain that serves as a foundation for focusing the mind, namely a meditation subject, is upanibandhagocaro. dasakathāvatthuguṇasamannāgato: Endowed with the ten qualities that form the basis for discussion related to liberation, such as having few desires. Therefore, a friend who is virtuous and beautiful is a kalyāṇamitto, a good friend. His characteristics will be discussed later. Assutaṃ suṇāti: He generates knowledge based on what has not been heard, such as the Sutta, Geyya, etc. Sutaṃ pariyodāpeti: He clarifies and purifies what has been heard, which was previously unclear due to a lack of thoroughness, by repeatedly questioning, thus making it free from doubts and obscurity. And in those aspects of the Dhamma that are grounds for doubt, he dispels uncertainty; kaṅkhaṃ vitarati. By straightening the view with right understanding regarding the results of actions, and the Triple Gem, diṭṭhiṃ ujuṃ karoti, he makes the view straight. Therefore, cittaṃ pasādeti, he gladdens the mind with both kinds of accomplishment in faith. Or, having purified the Dhamma as it was heard, and having apprehended the phenomena of form and formlessness in the Tathāgata, he makes the view straight by destroying the crookedness of the view of self, diṭṭhiṃ ujuṃ karoti, while grasping conditioned name and form. By seeing only the conditionality and dependent origination of phenomena, he dispels uncertainty in all three times, kaṅkhaṃ vitarati. Furthermore, developing insight based on knowledge of arising and passing away, and entering the Noble Path, he gladdens the mind in the Triple Gem with unwavering faith, cittaṃ pasādeti. Only by training under such a good friend does one not decline in qualities such as faith, but rather increases. Therefore, he said, ‘‘yassa vā’’, and so on.

Antaraghara: One who has entered a village for alms where houses are situated at intervals, hence the name "antaraghara." There, he proceeds along the street seeking alms from house to house. Okkhittacakkhū: With downcast eyes. He answers, "How does he keep his eyes downcast?" ‘‘yugamattadassāvī’’: Seeing only the length of a yoke. Susaṃvuto: Well-restrained. To show how he is well-restrained here, he says, ‘‘na hatthiṃ olokento’’, not looking at elephants, and so on.

Yattha: In which foundations of mindfulness. Cittaṃ: The mind of meditation. Upanibandhatī: He brings near and binds. It has been said:

‘‘Just as a man tames and ties a calf to a post, so should one bind one’s own mind firmly to the object of mindfulness.’’ (Visuddhi. 1.217; Dī. Ni. Aṭṭha. 2.374; Ma. Ni. Aṭṭha. 1.107; Pārā. Aṭṭha. 2.165; Paṭi. Ma. Aṭṭha. 2.1.163);

‘‘vuttañheta’’, "It has been said," etc. Here, sako pettiko visayo: The domain belonging to his father, the Sammāsambuddha, seen and shown by him.

Aṇuppamāṇesū: In extremely minute faults. Asañciccaāpannasekhiyaakusalacittuppādādibhedesū: In the various unintentional violations of the Sekhiya rules, and the arising of unwholesome thoughts, etc.; thus, the term "unintentional" should be understood as qualifying the Sekhiya rules. By mentioning the Sekhiya rules here, it also includes the duties (vatta) mentioned in the vattakkhandhaka, because they too are intended as "sekhiya" in the sense of needing to be trained in. Thus, in the mātikā, there is no delimitation of the Sekhiyas as there is for the Pārājikas. By thus stating "unintentional violations of the Sekhiya rules," the term "unintentional" is justified. Indeed, among the seventy-five Sekhiya rules mentioned in the mātikā, there is no such thing as a "no-intention release," and thus, the inclusion of inadvertence and ignorance is covered by the term "unintentional." Some say that by the phrase "unintentional violations," the offenses committed without awareness are included; however, this is merely their opinion, since even in serious offenses, there can be some unawareness, and because only the slightest fault, such as the non-performance of an undertaking or the non-confession of an offense, is intended here. Therefore, he said: "Whatever faults are slight, minor, trivial, and considered insignificant," and so on. The word "ādi" should be understood as including what should not be transgressed and what leads to no offense, for the sake of purity of the Pātimokkha-saṃvara. Bhayadassanasīlo: One who is accustomed to seeing danger, having the nature of seeing a fault as great as Mount Sineru, which is eighty-four thousand yojanas high, even if it is as small as an atom, or having the nature of seeing even the slightest misspoken word as equivalent to a Pārājika offense. Yaṃ kiñcī: Whatever sīla that should be learned, practiced, and fulfilled, whether it is a basic rule, a subsequent rule, a general rule, or a specific rule. Sammā ādāya: Having properly and carefully adopted it in every way. Now, regarding the question of whether this accomplishment of conduct and domain is included in the Pātimokkha-sīla or not, it is included. If so, why is it mentioned again? In order to address this objection, he says, ‘‘ettha cā’’, and so on.

Description of Indriyasaṃvarasīla

15. Indriyasaṃvarasīla is the foundation for Pātimokkhasaṃvarasīla, it is said that it is desired only when that exists: ‘‘soti pātimokkhasaṃvarasīle ṭhito bhikkhū’’, "the bhikkhu established in the Pātimokkhasaṃvarasīla." For when this is accomplished, the Pātimokkhasaṃvarasīla is well-guarded and well-protected, like a crop surrounded by well-arranged thorns. Kāraṇavasenā: By way of a specific cause. Indeed, a result is indicated by way of a specific cause, just as barley sprouts from barley seeds, or a sound comes from a drum. Or, this is a statement of dependence, like saying "chairs are coughing". Rūpaṃ: A visual object. Cakkhunā rūpaṃ disvā: Regarding "seeing a form with the eye," if the eye were to see the form, then anyone possessing consciousness should also see it, but this is not the case. Why? Because the eye is non-sentient. Therefore, he says, ‘‘cakkhu rūpaṃ na passati acittakattā’’, "the eye does not see form because it is non-sentient." If consciousness were to see the form, it would see it even through walls, because it is unobstructed; but this is also not the case, because not all consciousnesses have the ability to see. Therefore, he says, ‘‘cittaṃ na passati acakkhukattā’’, "the mind does not see because it has no eye." Therefore, just as the consciousness dependent on the eye sees, it is not any random consciousness. And it does not arise when something like a wall obstructs it, where there is an impediment to light. However, where there is no impediment, such as through a crystal window, it does arise even when there is something in between. Thus, it is said that the eye supported by consciousness sees, not just any eye; this statement, cakkhunā rūpaṃ disvā, is made with reference to the eye supported by consciousness.

Dvārārammaṇasaṅghaṭṭe: When there is contact between the door and the object; the meaning is that the eye is in the range of the visual object. Pasādavatthukena cittenā: With the consciousness based on the sensitive part of the eye, which is called "eye-consciousness." Passatī: He looks. Indeed, when the visual object illuminated by light appears in the consciousness dependent on the sensitive part of the eye, the person possessing that consciousness is said to "see the form" due to the quality of dependence. Here, illumination means the manifestation of the object according to its nature, which is called "direct apprehension." Just as when an arrow hits a target, it is said to be pierced by the bow, which is an accessory to it; similarly, when the sight of a form is accomplished by consciousness, it is said that the eye sees the form, therefore īdisī sasambhārakathā nāmesā hoti: this is called an accessory-based statement. Sasambhārā kathā sasambhārakathā, an accessory-based statement, means a statement accompanied by the cause of seeing. Or, the statement about seeing with accessories is an sasambhārakathā. Tasmā: Therefore, because seeing form is not possible with the eye alone, or with consciousness alone.

Itthipurisanimittaṃ vā: Here, the physical structure related to a woman, such as the shape apprehended through the form, the prominence of breasts and flesh, the delicate face, the arrangement of hair, the manner of dress, the manner of walking, etc., all of which are causes for perceiving "woman," are itthinimittaṃ, the sign of a woman. By contrast, purisanimittaṃ, the sign of a man, should be understood. Subhanimittādikaṃ vā: Here, the pleasing appearance that causes the arising of lust is subhanimittaṃ, the sign of the beautiful. The word ādi includes signs of aversion, etc. That should be understood as the displeasing appearances which are causes for the arising of aversion, etc. Although in the Pāli text only abhijjhā and domanassa appear explicitly, it should be understood that there is also the inclusion of the sign of equanimity (upekkhānimitta), because ignorance arises from not paying attention (asamapekkhanena uppajjanakamohassāpi asaṃvarabhāvato). Thus, he will say: "Due to forgotten truth or ignorance." Upekkhānimitta: Here, the object that forms the basis for the ignorance and equanimity should be understood as being due to non-attention. Thus, in brief, the cause of lust, aversion, and delusion is stated as "subhanimittādika." Therefore, he says, ‘‘kilesavatthubhūtaṃ nimitta’’, "the sign that is the basis for defilements." Diṭṭhamatteyeva saṇṭhātī: In accordance with the statement in the sutta "In the seen, there will be merely the seen" (Udā. 10), it remains only with what is apprehended by the eye-consciousness and the mental processes in the realm of forms; it does not further elaborate on any aspects of beauty, etc. Pākaṭabhāvakaraṇato: Due to making the appearance evident, due to making the appearance distinct. Indeed, for one who elaborates on aspects of beauty, etc., in the parts of the body such as the hands, the defilements that arise one after another there become manifest; thus, they are called anubyañjanā. However, since those are the configurations of the material elements and derived material elements arranged in such a way, there is, in ultimate reality, no such thing as hands, etc., apart from that. Therefore, it is said: ‘‘hatthapāda…pe… ākāraṃ na gaṇhātī’’, "he does not grasp the shape of hands, feet..." What then does he grasp? He answers ‘‘yaṃ tattha bhūtaṃ, tadeva gaṇhātī’’, "whatever elements are there, he grasps only that." Whatever elements or derived material elements exist in that body, he grasps only that as it actually is. Showing an example of grasping the unattractive aspect there, he brings up the story of Mahātissathera with ‘‘cetiyapabbatavāsī’’, residing on Cetiyapabbata, and so on.

sumaṇḍitapasādhitā means well-adorned and beautified. Maṇḍanaṃ is adornment with external things such as ornaments. Pasādhanaṃ is said to be the refining of the body through processes like rubbing (ucchādana). Pasādhanaṃ is also the beautification with ornaments, clothes, and decorations. Maṇḍanaṃ is the filling of incomplete places. Vipallatthacittā means having a perverted mind due to passion (rāga). Olokento means the Elder, while going along, only paying attention to his meditation subject (kammaṭṭhāna), because it was a time of loud noises, upon hearing the sound of laughter, thinking, "What is this?" looked around. Asubhasaññaṃ means the perception of bones (aṭṭhikasaññaṃ). The Elder was focusing on the meditation of bones at that time. Arahattaṃ pāpuṇī means it is said that the Elder, upon seeing her teeth as she laughed, due to his mind being well-trained by prior practice, having obtained the counterpart sign (paṭibhāganimitta) and exceedingly high access jhāna, while standing there, attained the first jhāna, and having made that the basis, developing insight (vipassanā), attained the destruction of defilements (āsavakkhaya) through the sequence of paths (maggaparamparā). Pubbasaññaṃ anussarī means he remembered and brought to mind the bone meditation subject (aṭṭhikakammaṭṭhānaṃ) he had begun earlier, continually applying himself from time to time. Anumaggaṃ means following the path, step by step after her. It is said that due to the Elder's proficiency in meditation, upon seeing her teeth, her entire body appeared as a collection of bones. He did not perceive it as "woman" or "man." Therefore, he said, ‘‘nābhijānāmi…pe… mahāpathe’’ ("I do not recognize...on the highway").

Having said ‘‘Yassa cakkhundriyāsaṃvarassa hetū’’ ("Whatever is the cause of the restraint of the eye faculty"), he then said ‘‘tassa cakkhundriyassa satikavāṭena pidahanatthāyā’’ ("for the purpose of closing that eye faculty with the gate of mindfulness"), not of non-restraint. What was shown as the basis for the restraint of the eye faculty, the influx of covetousness (abhijjhā) and so on, that, it is said, occurs only as the cause of the unrestrained eye faculty. For the influx of covetousness and so on through the eye-door, the eye faculty is the primary cause, just like the consciousness through that door. When the eye faculty is unrestrained, they flow in, thus that non-restraint is said to be caused by the unrestrained eye faculty. Yatvādhikaraṇanti means, what is the cause of the eye faculty? What kind of cause? Of the unrestrained. And what is unrestrained? Whatever is the cause of the restraint of the eye faculty, the influx of covetousness and so on; tassa saṃvarāyā ("for the restraint of that")—this is how it should be connected here.

Javanakkhaṇe pana sace dussīlyaṃ vātiādi ("But in the moment of javana, if immorality or...") is again unnecessary to say, everything has been said here, and should be understood as appropriate in the six doors. For there is no immorality consisting of bodily and verbal misconduct in the five doors; therefore, non-restraint through immorality should be connected with the mind-door, and the remaining non-restraint with the six doors. For the arising of unguardedness of mindfulness and other unwholesome states is possible in the five doors, but not the arising there of immorality which is of the nature of bodily and verbal transgression, because the five-door javanas do not generate intimation (viññatti). Here, immorality and so on, the five non-restraints, are mentioned as the opposites of the five restraints, namely, restraint of morality and so on. Tasmiṃ satī ("When that exists") means when that non-restraint exists.

Yathā kiṃti ("How is it that...") means, in what way is the non-restraint arising in the javana called "non-restraint in the eye faculty"? What is the example? Yathātiādinā ("Just as...") by way of the non-restraint in the city gate, the non-restraint of the houses and so on related to it, similarly, by way of the non-restraint in the javana, the non-restraint of the doors and so on related to it—thus, it shows only the generality of non-restraint in one thing being non-restraint in another, not the generality of before and after, or the generality of inside and outside. Or, taking the door and the life-continuum (bhavaṅga) and so on as external, the javana arising again and again is said to be like a city gate, and the other is like a house and so on inside the city. For the life-continuum and so on, which previously ceased to exist, even though not existing at the time of the javana, are considered to exist for the sake of the accomplishment of the result, like the eye and so on. For only what endures is not called "existing." And by saying "taking it as external," even though in reality the javana does not have an external nature and the other does not have an internal nature, because of the saying "This mind, O monks, is luminous, but it is defiled by adventitious defilements" (a. ni. 1.49), the javana, which is of the nature of an adventitious thing arising from time to time, has an external nature, and the other, which is of a nature devoid of that, has an internal nature in one sense, therefore it is said. Or, when non-restraint arises in the javana, the doors, life-continuum, and so on become the cause of non-restraint. For the reason that the arising of non-restraint makes it known that the doors, life-continuum, and so on are the cause of it. By entering through the javana, which is like a city gate, the stealing of the thieves of immorality and so on, the destruction of wholesome goods, is said to be in the doors, life-continuum, and so on. For in whichever door non-restraint arises, it occurs only by cutting off the state of being a support of restraint for the doors and so on there. The relationship of the doors, life-continuum, and so on with the javana should be seen as included in one continuum.

‘‘javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi agutta’’ntiādi ("when immorality and so on arise in the javana, when that non-restraint exists, the door too is unguarded") and so on, was said.

Tasmiṃ pana javane ("But in that javana"). Sīlādīsūti ("in morality and so on") means, in restraint of morality, restraint of mindfulness, restraint of knowledge, restraint of patience, and restraint of effort uppannesu ("when they arise"). Just as the arising of immorality and so on occurs for one who does not establish mindfulness as protection beforehand, so the arising of morality and so on should be understood to occur for one who establishes mindfulness as protection beforehand. The signs and minor signs should be understood appropriately in the case of sounds and so on as well. For upon hearing a sound with the ear-consciousness, one does not grasp a sign which is the basis of defilements, such as "woman's sound" or "man's sound" or something desirable or undesirable, but remains only with the sound that is heard. And the form distinguished as pleasant or unpleasant, determined by the subtle variations such as the softness or the roughness of a song-sound and so on, which has gained the usage "minor sign" because it manifests the defilements again and again, that too one does not grasp. Thus, it should be said appropriately in the case of smells and so on as well. But in the mind-door, the mind-door which is the mind-door advertence (sāvajjana-bhavaṅga), when a dhamma-object has come into the range of that door, that should be connected with "having cognized and discerned it with the javana-mind." That which defilement follows is kilesānubandho (followed by defilement), that is the grasping of signs and so on, therefore, kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ the characteristic of avoiding the grasping of signs and so on which is followed by defilement. The word ādi ("and so on") includes the minor signs (anubyañjanaṃ).

Description of Purity of Livelihood Morality (Ājīvapārisuddhisīla)

16.Vutteti ("Said") means said earlier here in terms of summary. As such, having made the word extraction of "the six training rules prescribed on account of livelihood," ‘‘yāni tānī’’tiādi ("whatever those are") and so on was begun in order to show those in the Pali words themselves. Therein, the connection is "whatever those six training rules are, prescribed thus." Ājīvahetūti ("on account of livelihood") means for the sake of living, with the intention that "thus I will live without struggling for requisites." Ājīvakāraṇāti ("because of livelihood") is a synonym of that. Pāpicchoti ("one who is evil-wishing") means one who is endowed with the desire for evil, the imputation of non-existent qualities. Icchāpakatoti ("overcome by desire") means harmed or overwhelmed by desire. Asantaṃti ("non-existent") means not existing. Abhūtaṃti ("unoriginated") means not arisen. Because it is not arisen, that is non-existent to him—the latter word is the cause-word of the former. Uttarimanussadhammaṃti ("superior human state") means a quality of superior humans, of outstanding persons, or more superior and outstanding than the human state. Ullapatīti ("he declares") means he speaks with a terminated life. For morality (sīla) is the life of a bhikkhu, and that is lost to him at the very moment of such speaking. Therefore, he says, ‘‘āpatti pārājikassā’’ti ("there is an offense of defeat") means he has an offense termed pārājika, or the meaning is, the violation termed pārājika is an ullapana. Sañcarittaṃ samāpajjatīti ("he engages in transmitting") means he engages in the state of transmitting, he announces to a woman either the mind of a man, or to a man the mind of a woman—this is the intention. The connection "in terms of the transgression of these six training rules" has been shown below.

Kuhanātiādīsūti ("In deception and so on") means the word extraction is in the Pali passage mentioned below. Ayaṃ pāḷīti ("This passage") means this definition passage that comes in the Vibhaṅga(vibha. 861).

17. Requisites such as robes are obtained, therefore they are gains (lābhā). Those same, when given respectfully with care, are honors (sakkārā). The sound of fame is a widespread reputation (patthaṭayasatā kittisaddo). Concerning Taṃ lābhañca sakkārañca kittisaddañca sannissitassāti ("depending on that gain, honor, and sound of fame"), here the dependency of craving is intended, therefore he says ‘‘patthayantassā’’ti ("of one who desires"). Asantaguṇadīpanakāmassāti ("of one who wants to reveal non-existent qualities") means of one who wants to impute qualities of faith and so on that do not exist in himself. For the characteristic of imputing non-existent qualities, and the characteristic of not knowing moderation in receiving, are evil-wishing. Icchāya apakatassāti ("one who is overcome by desire") means one who is deviated, overcome, by evil desire from right livelihood. And because he is such, he is overcome by the harm to his livelihood, therefore he says ‘‘upaddutassāti attho’’ti ("the meaning is, of one who is harmed").

kuhanavatthu. Tividhampetaṃ ("the basis of deception. This is threefold") In order dassetunti ("to show") this Pali passage there, this meaning should be seen, with this Pali passage there being the basis of that. Tadatthikassevāti ("only of one who needs that") means only of one who needs those robes and so on. Paṭikkhipanenāti ("by rejecting") means because of the rejection of robes and so on. Assāti ("there would be") means there would be. Paṭiggahaṇena cāti ("and by receiving") the word ca ("and") includes the rejection mentioned earlier.

Bhiyyokamyatanti means abundance of desire. Yaṃti ("Which") is a reference to the action, therefore the connection is, "that carrying out of making a double robe, that is suitable for a samaṇa" in ‘‘dhāreyyā’’ti. Pāpaṇikānīti ("from a shop") means thrown away from a shop. Nantakānīti ("continuous") means continuous pieces of cloth. Uccinitvāti ("having gathered") means having gathered together by gleaning. Uñchācariyāyāti ("by gleaning") means by what is obtained by the practice of gleaning. gilānapaccayabhesajjaparikkhārā ("requisites for medicine as support for the sick") means the requisites for medicine, termed medicine, which are the requisites for the sick. Pūtimuttaṃti ("rancid urine") this is the name for all cow urine, old and new. Pūtimuttenāti ("with rancid urine") means with urine discarded by others because it is rancid, or with cow urine that has become rancid. Dhutavādoti ("ascetic talker") means one who talks about the qualities of asceticism even to others. Sammukhībhāvāti ("due to being in front") means due to being available, due to being obtainable.

sāmantajappanaṃ. Mahesakkhoti ("of great power") means of great influence, by means of the attainment of a superior human state. Saying "friend" in general, he then distinguishes that, ‘‘sandiṭṭho sambhatto’’ti ("seen, intimate"). A friend who is merely seen is sandiṭṭho ("seen"). One of strong affection is sambhatto ("intimate"). Sahāyoti ("companion") means one who comes together, a comrade. For those who go seven steps are called "friend." Vihāro ("monastery") means the entire dwelling enclosed by a wall. Aḍḍhayogo ("lean-to") means a long palace, some also say it is a palace in the shape of a garuḷa bird. Pāsādo ("mansion") means a four-sided mansion. Hammiyaṃ ("terrace") means a flat-roofed mansion. Kūṭāgāraṃ ("gabled house") means a mansion to be made with two gables. Aṭṭo ("attic") means a special kind of dwelling with four or five stories, suitable for repelling even enemy kings. Māḷo ("pavilion") means a special kind of dwelling with many corners gathered in one peak. Uddaṇḍo ("shed") some say it is a long hall without a room, with one door. Others say: vihāro ("monastery") is a long-faced palace. Aḍḍhayogo ("lean-to") is a dwelling with a roof on one side. It is said that on one side its wall is higher, and on the other side it is lower, therefore it has a roof on one side. Pāsādo ("mansion") is a rectangular mansion. Hammiyaṃ ("terrace") is a flat roof with a courtyard. Guhā ("cave") is simply a mountain cave. Leṇaṃ ("rock shelter") is closed with a door. Kūṭāgāraṃ ("gabled house") is any palace closed with gables. Aṭṭo ("attic") is a thick-walled house. Whose roof is made with bricks without taking the gopānasiyo. Some also say it is made in the shape of an attic tower (aṭṭālaka). Māḷo ("pavilion") is a dwelling made in a circular shape. Uddaṇḍo ("shed") is a special kind of dwelling. Which is also called "storehouse, udosita." Upaṭṭhānasālā ("service hall") means a meeting place.

korajikakorajiko. Some say it means extremely suspicious. kuhakakuhako means excessively deceitful, the meaning is, exceedingly astonishing. lapakalapako means excessively talkative. Mukhasambhāvikoti ("one esteemed by his mouth") means esteemed by others merely by his own mouth, with words that occur in the manner of korajika-korajika and so on. Being such, making himself appear to others as such, he says ‘‘ayaṃ samaṇo’’tiādīni ("this is a samaṇa") and so on. Gambhīraṃtiādi ("profound") and so on is said of that talk because it is connected with the superior human state.

Sambhāvanādhippāyakatena means, "done with the intention that 'how might people esteem me as noble (ariya) or as one who has attained distinction?'" Gamanaṃ saṇṭhapeti means he carefully establishes his gait like the gait of those who have attained distinction; he is as if going with mindfulness and situational awareness. Paṇidhāyā means having established the mind, or wishing, "may they know me as an arahant." Samāhito viyā means as if composed with jhāna-samādhi. Āpāthakajjhāyī means sitting as if absorbed in samādhi in a place accessible to people, meditating in a place visible to the public. Iriyāpathasaṅkhātaṃ means reckoned as the arrangement of deportment.

Paccayapaṭisevanasaṅkhātena means the partaking of requisites that have been produced unwisely, thus, by what has been said, or by what should be spoken of as reckoned by the partaking of requisites. The muttering near oneself, making it seem like something else, is sāmantajappitaṃ. Having shortened the Ā-sound, it is said as ‘‘aṭṭhapanā’’. Kuhanaṃ is kuho, the movement or occurrence of that is kuhāyanā, or the movement, course, or action of a deceitful person (kuhassa puggala) is kuhāyanā. Because he deceives, or is deceitful, he is kuhito, a deceiver (kuhako).

Puṭṭhassā means to one who is asked, "who is Tissa, who is honored by the king?" Uddhaṃ katvā means having lifted up or raised up with the abundance of wealth, etc.

Unnahanā means binding or wrapping higher and higher. It is said that two bhikkhus, having entered a village and sitting in a rest hall, called a young girl. When she arrived, one of them asked, "Bhante, whose girl is this?" "She is the daughter of our attendant, the telakandarikā (oil-cake woman); when I go to her mother's house, she gives me ghee by the potful, and this one also gives it by the potful like her mother" (vibha. aṭṭha. 862), he blurted out. With reference to this, it is said, ‘‘telakandarikavatthu cettha vattabba’’ ("the story of the oil-cake woman should be told here").

Dhammānurūpā vā means according to what is fitting for measured speech (mattāvacana). For measured speech is called "dhamma." As it was said, "The good say what is well-spoken is supreme; one should speak dhamma, not adhammā; that is second best" (saṃ. ni. 1.213; su. ni. 452). Therefore, he speaks much deceptive talk; or, in truth, any well-spoken word should be understood as "dhamma." A person whose actions are like split-mung soup is a muggasūpyo. Therefore, he says, ‘‘ayaṃ puggalo muggasūpyoti vuccatī’’ ("this person is called muggasūpyo"). The action of a servant is pāribhaṭyaṃ, that itself is pāribhaṭyatā.

nemittikatā. The revealing of one's own desires is obhāso. But what is that? "Today requisites are hard to find for the bhikkhus," etc. is paccayapaṭisaṃyuttakathā, talk connected with requisites. Speaking near a desired object is sāmantajappā.

dasahi akkosavatthūhi akkosanaṃ, to scold with the ten grounds for scolding. Likewise, vambhanā etc. Upekkhanā, abandoning lay followers from the state of being donors, etc. Khipanā means speech of disparagement. But that is speech of disdain, therefore he says, ‘‘uppaṇḍanā’’. Pāpanā means the establishment of non-giving or dispraise. One who is in the habit of eating the flesh from the backs of others is parapiṭṭhimaṃsiko, the state of that is parapiṭṭhimaṃsikatā. Abbhaṅga means anointing. Nipisitvā gandhamagganā viyā means just as there is gain in squeezing the fragrance that cannot be obtained without squeezing, so too should the gain of requisites that cannot be obtained without squeezing be seen in squeezing the virtues of others.

nijigīsanatā. The mode of occurrence of that very desire, or the act of seeking co-born with it.

Aṅga means the knowledge that proceeds with reference to the limbs, such as hands and feet. Nimitta means the science of omens. Uppāta means knowledge related to portents such as falling meteors, burning directions, earthquakes, etc. Supina means the science of dreams. Lakkhaṇa means the science of knowing the characteristics of men and women. Mūsikacchinna means the knowledge-science that says when a mouse chews through clothes, etc. in such and such a place, such and such a result occurs. The rite of offering by means of fire, according to the type of fire, that by offering with this particular fire, such and such occurs, in palāsa-fire, etc., is aggihomaṃ. In this way, dabbihomaṃ should be understood. By the ‘‘Ādi’’-word, the inclusion of thusa-homa, etc., and other wrong livelihoods that come in the suttas, should be seen. Because of its accomplishment through effort, the purity of livelihood sīla is said to be "effort to seek requisites". Pārisuddhi is the faultless state of that, by which dhamma the gaining of requisites is equitable. For a lazy person cannot seek requisites justly.

Description of Sīla Dependent on Requisites

18. Paṭisaṅkhā here is an indication by way of the elision of the ya-sound, as in "sayaṃ abhiññā," etc. (mahāva. 11). Showing that here the word yoniso is used in the sense of means, he says ‘‘upāyena pathenā’’ ("by way of a method"). After saying ‘‘Paṭisaṅkhāya ñatvā’’ ("having known by reflection"), in order to show that this reflection is reviewing, he says ‘‘paccavekkhitvāti attho’’ ("the meaning is having reviewed"), etc. For just as paccavekkhitvā means having reviewed each purpose, such as repelling cold, etc., having seen with knowledge, so too paṭisaṅkhāyā means having reckoned each of those purposes, having known. For here the word saṅkhā is a synonym for knowledge. And here, "paṭisaṅkhā yoniso," etc., is indeed said at the time of using the requisites, but others say that the sīla dependent on requisites is purified by reviewing according to its elements or according to its repulsiveness. Some say it is broken. But some say it is first of all a matter of learning; it should be investigated. Since the singular "cīvara" indicates merely singleness, he says ‘‘antaravāsakādīsu yaṃ kiñcī’’ ("whatever among the undergarment, etc."), but because it is a generic term, the singular in that passage means that the totality of whatever robes a yogi should use is taken together and can be understood. Or yaṃ kiñcī is a complete enumeration without remainder, not a statement of indefiniteness. But the alternative, "wears or covers," having made that known, is a showing of the division of usage, a synonym for partaking; therefore the inclusion of partaking in terms of making a sleeping place, a seat, a robe-hut, etc., should be seen.

payojanā…pe… vacanaṃ. Now, in order to disclose and show that rule, he says ‘‘ettakameva hī’’ ("for only so much"), etc. There, by way of determination, he prohibits using cloth in the manner of dalliance, adornment, loitering, acting, etc. Therefore, he says ‘‘na ito bhiyyo’’ ("not more than this"). For some beings wear and put on clothes in the manner of dalliance, as those townsfolk who are established in youth. Some in the manner of adornment, as those courtesans, etc. Those who loiter in the manner of loitering. Those who eat in the manner of actors. Ajjhattadhātukkhobho, the disturbance of the internal elements, is a producer of cold, disease, etc. Utupariṇāmanavasenā means by way of the transformation of the seasons, by the arising of an uncongenial cold season. By the Vā-word, the inclusion of what occurs by way of snowfall, etc. in winter, etc. should be seen; the meaning is that it does not produce cold. But in order to show that the attainment of the highest purpose is the removal of that, he says ‘‘sītabbhāhate’’ ("when struck by cold"), etc. Sabbatthā ("in all") means in all the remaining purposes, in "for the repelling of heat," etc. Although the heat of the sun is also heat, because that has been taken with the taking of heat, it is said ‘‘aggisantāpassā’’ ("of the heat of fire"). Because it is possible to remove the heat of some forest fire by covering the body with a robe, he says ‘‘tassa vanadāhādīsu sambhavo veditabbo’’ ("its occurrence should be understood in forest fires, etc."). Ḍaṃsā are piṅgala-flies. But because they are in the habit of biting, therefore it is said ‘‘ḍaṃsanamakkhikā’’ ("biting flies"). Sappādayo are snakes, centipedes, spiders, scorpions, etc. Phuṭṭhasamphasso is the touch of what is uneven. For snakes are of three kinds: those with venom in their bite, those with venom in their touch, and those with venom in their sight. Of those, only the first two are taken. For the sake of including centipedes, etc., that are similar. Niyatapayojanaṃ is a purpose that is fixed, and also perpetual. Hirī kuppati, shamelessness arises. Therefore, he says ‘‘vinassatī’’ ("it is destroyed"). A bathing-cloth is suitable for descending into a well, or for covering. The meaning here should be seen as hirikopinaṃ where hirī is shame, and also that is a bathing-cloth, thus hirikopinaṃ because it is to be ashamed of. And tassa ca-the ca-word is for the purpose of combining the purposes stated earlier.

Yaṃ kiñci āhāra means whatever thing that should be brought as food, of the kinds of edibles and foods. Because one wanders for alms (piṇḍāya) it is piṇḍolo, the action of that is piṇḍolyaṃ. Therefore, piṇḍolyena means by alms-wandering. Patitattā means because it has been placed. Piṇḍapāto is the alms-food placed in the bowl. Piṇḍānaṃ vā pāto means the collection of alms obtained from house to house. In "natthi davā," etc. (dī. ni. aṭṭha. 3.305), sudden action is also called "davā," therefore, for the sake of distinction, he says ‘‘davatthaṃ, kīḷānimittanti vuttaṃ hotī’’ ("it is said to be for dalliance, a cause for play"). Muṭṭhikamallā are those who fight with fist-fighting. By the Ādi-word, the taking of nibuddha-fighters, etc. Balamadanimitta means conceit that arises dependent on strength is strength-conceit. That is a cause, the meaning is for the arising of strength. Porisamadanimitta means porisamado is called the conceit of being a man, the conceit that arises, "I am a man." Some say conceit that proceeds dependent on fitness for immoral service, or simply lust, is porisamado. That is a cause. Antepurikā are the royal harem. Because they are suitable for lodging all, vesiyo are courtesans. Maṇḍanaṃ means here the completeness of the limbs, therefore he says ‘‘aṅgapaccaṅgānaṃ pīṇabhāvanimitta’’ ("a cause for the pleasing appearance of the major and minor limbs"), the meaning is a cause for enlargement. Naṭā are stage-actors. Naccakā are acrobats, etc. Vibhūsanaṃ is the production of beauty, therefore he says ‘‘pasannacchavivaṇṇatānimitta’’ ("a cause for a clear complexion and color").

Etaṃ is this word. Mohūpanissayappahānatthaṃ means for the abandoning of dependence on delusion. For dalliance occurs with delusion, and it increases delusion, therefore by avoiding that, there is non-dependence on delusion. Dosūpanissayappahānatthaṃ this is said in terms of the root of hate for strength-conceit and man-conceit, but in terms of the other, it should be said ‘‘rāgūpanissayappahānattha’’ ("for the abandoning of dependence on lust"). The rejection of adornment and embellishment may also be for the abandoning of dependence on delusion, but because it is directly opposed to dependence on lust, it is said ‘‘rāgūpanissayappahānattha’’. Although for some, when dalliance and conceit are the cause, the arising of fetters of resentment, etc. for others does indeed occur, like the Manopadosika-devas, but with reference to their own dalliance and conceit, special evil dhammas such as lust, delusion, and pride arise. With reference to those, having said ‘‘attano saṃyojanuppattipaṭisedhanattha’’ ("for the rejection of the arising of one's own fetters"), because lust, delusion, etc. for others specially proceed dependent on adornment and embellishments, it is said ‘‘parassapi saṃyojanuppattipaṭisedhanattha’’ ("for the rejection of the arising of fetters for others as well"). Ayoniso paṭipattiyā, here, having abandoned indulgence in sensual pleasure, all wrong practice is ayoniso paṭipatti. Some say that by the former two terms, ayoniso paṭipatti is abandoned, and by the latter two, the indulgence in sensual pleasure is abandoned. But it should be understood that by the statement ‘‘Catūhipi cetehī’’ ("by all four of these"), the abandonment of both is stated. For indulgence in play is also included in dalliance, and the conceit of being a man is indeed a cause for the indulgence in sensual pleasure.

Cātumahābhūtikassā means dependent on the four great elements. Rūpakāyassā means the collection of the forty-four kinds of matter. Ṭhitiyā means for its maintenance. But that maintenance is desired in the sense of continuity, thus he says, ‘‘pabandhaṭṭhitattha’’nti, meaning for the sake of continuous maintenance.Pavattiyā means for the continuation of the life faculty. For the life faculty is defined as "sustaining, maintaining" (dha. sa. 19, 634). And its non-interruption is through the proper use of nutriment. Showing that the body's longer duration, even up to the lifespan, is sustenance, he says, ‘‘cirakālaṭṭhitatthaṃ vā’’ means or for long-term maintenance. Now, to make the meaning already stated clearer, ‘‘gharūpatthambhamivā’’tiādi is stated, like a support for a house. Here is the connection: just as the owner of a dilapidated house provides support for the house to prevent it from collapsing, and just as a cartwright reinforces a broken axle to keep it running smoothly, so too does this yogi partake of alms-food for the sake of the body's maintenance and sustenance. By this, he shows that maintenance (ṭhiti) means non-collapse and sustenance (yāpanā) means continuation. Na davamadamaṇḍanavibhūsanattha means this is to show the purpose turned away by the determination of "merely." Tiṭṭhanti upādinnadhammā etāyāti, ṭhiti, āyūti he says ṭhitīti jīvitindriyassetaṃ adhivacana’’nti, maintenance is another expression for the life faculty. For that life is defined as "maintenance." ṭhitiyā yāpanāyāti means that it is for the continuation of the life faculty, which has gained the designation "maintenance" because it is the cause of the body's maintenance. Therefore, he says, ‘‘jīvitindriyapavattāpanattha’’nti, for the continuation and sustenance of the life faculty.Ābādhaṭṭhenā means in the sense of affliction, or in the sense of disease. For hunger is the worst disease.Uparamatthanti means for the sake of its cessation.Vaṇālepanamiva like applying ointment to a wound. When heat, cold, etc., are overwhelming, one uses the remedy to counteract it, just as one uses cold or heat, is the connection. Aside from the path of the holy life (Magga-brahmacariya), the instruction that should be practiced incorporating the three trainings, is the holy life of the teaching, thus he says ‘‘sakalasāsanabrahmacariyassa ca maggabrahmacariyassa cā’’ti, for the sake of the entire holy life of the Teaching and also the holy life of the Path.Anuggahaṇatthanti for the sake of constantly supporting, for the sake of accomplishing.Kāyabalaṃ nissāyāti relying on just the bodily strength that is the cause of the complete fulfillment of special qualities, as properly undertaken. Therefore, he says, ‘‘sikkhattayānuyogavasenā’’tiādi. Just as a couple who want to cross a wilderness, and those who want to cross a river or ocean, partake of children's flesh etc., without greed or infatuation, merely looking forward to the accomplishment of that particular goal, because it cannot be achieved without them, so too does this person, who merely wants to cross the wilderness of existence, partake of alms-food without greed or infatuation, because it cannot be achieved without it, this is the application of the simile.

Itīti, this is a particle in the sense of manner. Therefore, it indicates the manner of partaking of alms-food as it is being partaken of, thus he says, ‘‘evaṃ iminā piṇḍapātapaṭisevanenā’’ti, thus, by this partaking of alms-food.Purāṇanti because it is prior in time to the eating, it is old.Paṭihaṅkhāmīti I will ward off. Navañca vedanaṃ na uppādessāmīti and I will not generate new feeling, is how it connects with "partakes." What kind, and how? He says, ‘‘aparimita…pe… aññataro viyā’’ti, like another of the immeasurable. Aparimitaṃ aparimāṇaṃ bhojanaṃ paccayo etissāti aparimitabhojanapaccayā, that aparimitabhojanapaccayaṃ means caused by eating beyond the measure of one's own digestive power. One who, after eating too much, is unable to rise up in a normal way and says, "Give me your hand," is called āharahatthako. One who, after eating, gets up with an extremely bloated stomach and is unable to adjust his robe, is called alaṃsāṭako. One who, after eating, is unable to get up and just rolls around there, is called tatravaṭṭako. One who takes food up to his mouth like crows can peck at it, is called kākamāsako. One who, after eating, is unable to hold it in his mouth and vomits it out right there, is called bhuttavamitako. Like any one of these. Alternatively, purāṇavedanā means feeling that arises from the condition of not having eaten. He partakes so as to "ward that off." Navavedanā means feeling that arises from the condition of having overeaten. He partakes so as to "not generate that." Alternatively, navavedanā means feeling that arises from the condition of not having eaten; he partakes merely for the sake of non-arising of that unarisen feeling. Abhuttapaccayā uppajjanakāti this is a qualifier of hunger. For the purpose of showing that whose non-occurrence is to be accomplished by food. Among feelings that arise from the condition of not having eaten and feelings that arise from the condition of having eaten and those that do not arise, the former is the feeling caused by hunger, as it occurs. For that arises in one who is not eating, in the manner of further increase. The latter too, is the feeling caused by hunger, as it occurs, such as burning sensation in the limbs, stabbing pains, etc. For that, caused by having eaten, will not arise, having not previously arisen. This is the difference between these feelings. Being the cause of harm is the specific harm in these feelings.

Yā vedanā, whatever feeling. Adhunā means at the present time. Asappāyāparimitabhojanaṃ nissāyāti means arising having come to the occasion of eating unwholesome, immeasurable food.Purāṇakammapaccayavasenāti because it was done in a former birth, it is caused by past kamma, and having come to an occasion of failure of proper practice, because it is fit to arise, avoiding that, and establishing the accomplishment of proper practice is the destruction of the condition for painful feeling, and also warding off, thus he says, ‘‘tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmī’’ti, destroying its condition, I ward off that old feeling.Ayuttaparibhogo means partaking of the requisites without reflecting. That itself, because of the accumulation of what has been done, is kammūpacayo, accumulation of kamma. Taṃ nissāya paṭicca relying on that, depending on that. Āyatiṃ because it will arise in the future, that which is called "new feeling," this is the connection.Yuttaparibhogavasenāti by means of partaking of the requisites after reflection, not bringing about the root of that new feeling, the kamma of unwise use, and not producing it at all. Ettāvatāti, by the two phrases stated beginning with ‘‘iti purāṇa’’. Or by the four phrases beginning with ‘‘Vihiṃsūparatiyā’’, because the collection of wise use has been stated, the partaking of requisites suitable for one gone forth.Attakilamathānuyogappahānaṃ because the rejection of the suffering of hunger etc., has been spoken of. Because of the not giving up of bodily pleasure that is the condition for the pleasure of jhāna etc., dhammikasukhāpariccāgo not giving up legitimate pleasure is also indicated.

yātrā sustenance will occur, showing this meaning he says ‘‘parimitaparibhogena…pe… bhavissatī’’ti, with limited consumption…will occur. One who has a disease that is neither curable nor incurable, that is a chronic disease (yāpyarogo), he has that, therefore he is yāpyarogī. He constantly takes medicine, likewise this one too. If maintenance (yātrā) is also sustenance (yāpanā), and "sustenance" has already been stated earlier, what is the difference here? Earlier, "sustenance" referred to the sustenance of the life faculty, but here, sustenance is called maintenance (yātrā), which is defined as the non-interruption of all four postures, this is the difference here. The search for requisites by means of wrong livelihood rejected by the Buddha is ayuttapariyesanā. Receiving gifts without knowing the measure of the donors' gifts and one's own measure, or receiving gifts with the intention of ruining the donors' faith is ayuttapaṭiggahaṇaṃ, unwise acceptance, or by which one incurs an offense (āpatti). Partaking without reflection is ayuttaparibhogo, unwise use. The avoidance of these should be understood by way of proper and equal production of requisites etc. For producing requisites by proper means, accepting by proper means, and partaking after reflection is called anavajjatā, blamelessness.

Aratīti aversion, displeasure. Dislike of remote lodgings and higher skillful qualities.Tandīti drowsiness, sleepiness.Vijambhitāti yawning of the body due to overcoming stiffness and torpor. viññūgarahā, reproach by the wise. A certain one, though doing what is blameless, does what is blameworthy; having eaten more than the proper amount, thinking "I have received it," he suffers, unable to digest it, through upward purges, downward purges, etc.; the monks in the entire monastery are intent on attending to his body and searching for medicine. Others, having asked, "What is this?" and having heard "So-and-so's stomach is bloated," etc., criticize, saying "He is always like this, he doesn't know his own stomach's measure," thus, though doing what is blameless, he does what is blameworthy. Without doing so, "blamelessness will occur," thus he partakes. For, knowing his own nature, digestive fire, etc., "Thus, without aversion etc., bodily comfort and being free from blame will occur for me," he partakes only in the proper measure. Yāvatako bhojanena attho, tassa sādhanena yāvadatthaṃ udarassa paripūraṇena udarāvadehakaṃ bhojanaṃ yāvadatthaudarāvadehakabhojanaṃ, food that fills the stomach to the extent needed to achieve the purpose for which food is needed, by parivajjanena, by avoiding that. Seyyāya sayanena laddhabbasukhaṃ seyyasukhaṃ, the pleasure to be obtained by lying down is bed-pleasure, ubhohi passehi samparivattanakaṃ sayantassa uppajjanasukhaṃ passasukhaṃ, the pleasure that arises for one lying down turning from side to side is side-pleasure, middhena niddāyanena uppajjanasukhaṃ middhasukhaṃ, the pleasure that arises from sleeping through torpor is torpor-pleasure, tesaṃ seyya…pe… sukhānaṃ pahānato by abandoning those pleasures of bed…etc., the establishment of the fitness of the four postures for the body is catuiriyāpathayogyabhāvapaṭipādanaṃ, from that. Sukho iriyāpathavihāro phāsuvihāro, comfortable abiding in the postures. In the latter alternative, or in all alternatives, to support the characteristic of comfortable abiding stated, ‘‘vuttampi heta’’ntiādi is stated. For, in all three alternatives, comfortable abiding is spoken of only through the manner of consuming less food.

Ettāvatāti, by the three phrases stated beginning with ‘‘yātrā’’. ‘‘Yātrā ca me bhavissatī’’ti is the indication of the acceptance of the purpose. For maintenance utilizes nutriment. Dhammikasukhāpariccāgahetuko phāsuvihāro majjhimā paṭipadā because it avoids the two extremes, the comfortable abiding, the cause of not giving up legitimate pleasure is the Middle Way. In this place, however, eight factors should be harmonized: ‘‘neva davāyā’’ti one factor, ‘‘na madāyā’’ti one, ‘‘na maṇḍanāyā’’ti one, ‘‘na vibhūsanāyā’’ti one, ‘‘yāvadeva imassa kāyassa ṭhitiyā yāpanāyā’’ti one, ‘‘vihiṃsūparatiyā brahmacariyānuggahāyā’’ti one, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmī’’ti one, ‘‘yātrā ca me bhavissatī’’ti one. ‘‘Anavajjatā ca phāsuvihāro cā’’ti this is the benefit of food here. Mahāsivatthero, however, says "The four factors below are called rejection, but above, eight factors should be harmonized." There, ‘‘yāvadeva imassa kāyassa ṭhitiyā’’ti one factor, ‘‘yāpanāyā’’ti one, ‘‘vihiṃsūparatiyā’’ti one, ‘‘brahmacariyānuggahāyā’’ti one, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmī’’ti one, ‘‘navañca vedanaṃ na uppādessāmī’’ti one, ‘‘yātrā ca me bhavissatī’’ti one, ‘‘anavajjatā cā’’ti one. Comfortable abiding, however, is the benefit of food. Thus, one who partakes of food endowed with eight factors is called one who reflects and wisely partakes of alms-food.

Yattha yatthāti, by indicating location, he states the use of the word sena in the sense of location. Likewise, the word āsana. Aḍḍhayogādimhīti, by the word ādi he includes a palace, a couch, etc. Wherever he sits, in a monastery or in a lean-to etc., it should be connected bringing in monastery, lean-to etc. Here, by the word ādi, the inclusion of seat, spread, etc., should also be understood. Parisahanaṭṭhenāti in the sense of overcoming, in the sense of affliction, is the meaning. Utuyeva utuparissayoti the season itself, such as cold, heat, is the seasonal hardship, as described in the manner. For the sake of overcoming that seasonal hardship, for the sake of the non-arising of what has not arisen, and for the sake of the cessation of what has arisen, is the meaning. Paṭisallānaṃ is the completely laying down of the mind on one single object that is the basis of meditation, having withdrawn from various objects; ārāmo means delight, pleasure there, that is paṭisallānārāmo, delight in seclusion, for the sake of that. For lodging is secluded, suitable for the yogi's development, because of the nature of an empty dwelling. To explain those two meanings, ‘‘yo sarīrābādhacittavikkhepakaro’’tiādi is stated. There, ekībhāvasukhatthanti means the pleasure of oneness, the pleasure caused by oneness, for the sake of that. The pleasure arising due to the absence of association with groups, association with crowds, and association with defilements.

"Kāmañcā"tiādi. Here, "niyataṃ utuparissayavinodana" indicates that the cold and heat mentioned in "sītassa paṭighātāya uṇhassa paṭighātāyā" are impermanent and occur occasionally. However, utuparissaya, environmental disturbances, are implied to be sabbadābhāvī, always present. Vuttappakāro means disturbances of the type described, such as cold, etc., and unsuitability, as described, might cause ābādhaṃ, affliction, to the body and mind of a bhikkhu who is sitting in places like open courtyards or at the foot of trees, due to lack of protection, being unguarded at the doors, being exposed to pākaṭaparissayā, obvious disturbances, or apākaṭaparissayā subtle disturbances, such as seeing unsuitable forms. Yattha means in a guarded dwelling; they do not cause ābādhaṃ, affliction. Having understood thus ti, the bhikkhu who uses it, knowing it is free from both kinds of disturbances, is to be understood, is the connection.

rogassa's state of being the opposite paṭiayanaṭṭho, is in the sense of repelling. Therefore, he said, "paccanīkagamanaṭṭhenāti attho", meaning in the sense of going against.vūpasamanaṭṭhenāti means in the sense of calming down. Yassa kassacī means any of them, such as ghee, etc. Sappāyassā means because of the calming of its disorders.Bhisakkassa kammaṃ because it should be prescribed by him. Therefore, he said, "tena anuññātattā" means because it is allowed by him.Nagaraparikkhārehī means by those who surround and protect the city. The seven "nagaraparikkhārā" are said to be an open surrounding, a surrounding, an uḍḍāpa (superstructure), a wall, a palisade, a bar, and a pākārapatthaṇḍila (parapet).Sīlaparikkhāro means the adornment of highly purified virtue. Here, the Ariya Path is intended as "ratho" chariot. And its component like Right Speech, etc. are called "parikkhāro" in the sense of adornment.Jīvitaparikkhārā means the causes for the continuation of life.Samudānetabbā means they should be properly brought up, searched for.Parivāropi hoti also serves as a protection, because it prevents interferences all around. Therefore, he said, "jīvita…pe… rakkhaṇato" means because it protects life etc.

antara means a gap, an opportunity. Like servants standing guard for their masters, not giving a gap to enemies rakkhaṇato, it protects. Assā of that, of life.Kāraṇabhāvato because of being the cause, for long continuation. Medicine, being like rasāyana (elixir), indeed causes life to continue for a long time. Although painful feelings that have not yet arisen are warded off by the consumption of medicine, not those that have already arisen, because they are destroyed as soon as they arise; however, those that are similar to those that have arisen are called "uppannā". For this usage exists for things that are similar, just as that same tittiri bird, those same medicines. Therefore it is said "uppannānanti jātānaṃ bhūtānaṃ nibbattāna" means of those born, become, produced. From the collection onwards, that imbalance of elements is their origin, therefore taṃsamuṭṭhānā. Saying "Dukkhavedanā" painful feeling, to distinguish it from the fact that it also has an unwholesome nature, it is said "akusalavipākavedanā" painful feeling that is the result of unwholesome actions. Byābādho, byābādhova byābajjhaṃ in the sense of afflicting, is affliction, is suffering. Natthi ettha byābajjhanti abyābajjhaṃ, absence of suffering. Therefore, he said "abyābajjhaparamatāyā" means niddukkhaparamatāyā the ultimate absence of suffering.Taṃ dukkha that suffering, means suffering caused by disease.

"te paṭicca nissāyā" means relying on those, and then he said, "paribhuñjamānā" means while enjoying.Pavattantī means they live. For even living is a continuation, since the life faculty is called "pavattanarasa" the essence of continuing.

Description of the Method of Accomplishing the Fourfold Purity of Virtue

19. To show again the virtue that has been defined in terms of the divisions of Pātimokkhasaṃvara, etc., by way of the division of accomplishment, he started with "evametasmi" etc. Here, sādhanaṃ that by which it is accomplished, achieved; saddhā sādhanaṃ etassāti saddhāsādhano faith is its means of accomplishment. But isn't it true that Pātimokkhasaṃvara is not achieved without energy, mindfulness, and wisdom? It is true it is not achieved, but showing that it is said this way considering the special causal nature of faith, he said

"Sāvakavisayātītattā sikkhāpadapaññattiyā" means because the establishment of the training rules is beyond the scope of disciples. The establishing of the training rules in accordance with the offense, in a matter that has fallen into divisions such as serious and minor, is not within the scope of disciples, but only within the scope of Buddhas. Let alone the establishment of the training rules, even the time for it is not within the scope of disciples, but only within the scope of Buddhas, showing this, he said, "sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassana" means the rejection of the request for the establishment of training rules is an example here. For thus it was said, "Wait, Sāriputta, wait, Sāriputta, the Tathāgata alone will know the time for that" (pārā. 21). There, ca-saddo the word "and" is in the sense of conjunction. Therefore, the inclusion of "apaññattaṃ na paññapema, paññattaṃ na samucchindāma, yathāpaññattesu sikkhāpadesu samādāya vattāmā"ti (pārā. 565) we do not establish what has not been established, we do not abolish what has been established, we live in accordance with the training rules as they have been established, and so on, should be seen.Saddhāyā means by honoring with faith in the teacher and the Dhamma.Jīvitepi pageva indeed even in life; jīvitaparikkhāreti the requisites of life are intended.

Kikīva aṇḍa like a kikī bird, its own egg. It is said that she protects her egg even sacrificing her life.Camarīva vāladhi like a camari deer, its own tail. It is said that camari deer, even when being pursued by hunters, protect their own tails that are caught in thorny bushes, even sacrificing their lives.Piyaṃva puttaṃ ekaka must be brought in and connected. Just as a householder with only one son protects that only son very well, and a one-eyed person protects that one eye.Tatheva sīlaṃ anurakkhamānakā protecting virtue in that way, is said out of compassion.Supesalā those with very dear virtue.Sadā always, in the times of young, middle, and old age. With regard to the six objects of reverence, sagāravā, means possessing reverence, having respect.

Evameva kho just as the great ocean, being stable in its nature, does not cross the shore, even so.Mama sāvakā he said referring to the noble disciples. For they have steadfast virtue.Imasmiṃ atthe in this matter, in not transgressing virtue even for the sake of life.

Mahāvattaniaṭavī is the name of the Viñjhā forest. Some say it is a forest on the slopes of the Himalayas.Thera an unnamed thera, elder, according to name and clan.Nipajjāpesuṃ having gone, they instructed, "don't tell anyone".

Pūtilatāyā of the pūtilatā vine, gaḷocilatāya.Samasīsī samasīsī equal head, equal to life. For when the head of defilements, ignorance, is exhausted by the path, in the sequence of paths, by the Arahatta Path, then in the nineteenth reviewing knowledge, having stood in the bhavaṅgottaraṇa, the round head, the life faculty, the death consciousness, is exhausted, he is called "jīvitasamasīsī" because of this equality of turn. And that Thera passed away in that way. Therefore, it is said "samasīsī hutvā parinibbāyī" having become equal head, he passed away.Abhayatthero it is said, was of great psychic power. Therefore, they say he had a cetiya built.Appevā just maybe, he might even give up his own life, na bhinde not break it, not transgress it.

Satiyā adhiṭṭhitāna of the senses that are established with mindfulness, which is already present, in the manner of guarding. Ananvāssavanīyato because they should not be pursued by desires, etc., due to being gateways.Vara means excellent.Tattāyā means hot.Ādittāyā means burning from the beginning.Sampajjalitāyā means blazing all around.Sajotibhūtāyā means having become a single flame.Sampalimaṭṭha means completely touched, blazing.Na tveva vara must be brought in and connected.Rūpesū in forms, in objects of sight.Anubyañjanaso nimittaggāho means grasping at the signs of attractiveness by way of generating defilements through the detailed manifestations, or anubyañjanaso means from the detailed manifestations of hands, feet, etc., nimittaggāho means grasping at the attractive signs of women, men, etc. By prohibiting the grasping at signs etc., the connection is that it should be accomplished.Cakkhudvārādipavattassā of the consciousness that arises through the eye-door, etc., Viññāṇassā of the javana consciousness. Asaṃvihitasākhāparivāra means without a well-established boundary or fence.Parassahārīhī means by thieves who carry away the possessions of others.Samativijjhatī means completely pierces, enters.

Rūpesū in forms, because of form, the sign of form. Uppajjanakaanatthato rakkha indriyati sambandho. The connection is, protect the senses from the arising of harm. Likewise, in the remaining cases.Ete hi dvārā for these doors, the eye, etc., because they are not guarded by the gate of mindfulness, are vivaṭā, open. Therefore, they are arakkhitā, unprotected. By being the cause for the arising of defilements, hanantīti killing those associated with it, is said only by way of causal designation.Etevā or these, forms etc. Kilesānaṃ ārammaṇabhūtā dvārā the doors that are the objects of the defilements are the eye-door, etc. What are they like? Because the open and unguarded eye, etc. kill those associated with them, this is said only by way of causal designation.Agāra means a house.Ducchanna means not well covered.Abhāvita means devoid of cultivation of the supramundane.

Sampāditetiādissa of that which has been accomplished etc., the meaning of the pure side should be understood in the opposite way to what has been said.Ayaṃ pana but this, the complete non-arising of defilements, is atiukkaṭṭhadesanā a very exalted teaching, because it is similar to that which comes by the path.Sampādetabbo should be accomplished, by the purity of resolution that "I will not do this again."

Adhunāpabbajitenā by one who has recently gone forth, meaning by one who has newly gone forth.Kāmarāgena ḍayhāmī I am being burned by the fire of sensual desire. And showing that that burning is now in the mind, he said "cittaṃ me pariḍayhatī" my mind is being burned.Sādhū means a request.Nibbāpana the means of extinguishing it.Gotamā he addresses the Thera by his gotta, clan name.

Saññāya vipariyesā because of the reversal of perception that occurs with "attractive in the unattractive," the cause for the reversed perception.Nimittaṃ parivajjehi avoid the sign. What kind of sign? Rāgūpasañhitaṃ avoid the sign of attractiveness that is the cause of the arising of desire, do not pay attention to it. Not only the non-attention to the sign of attractiveness, but also cittaṃ bhāvehi cultivate your mind by asubha meditation on the unattractive. How? Ekaggaṃ susamāhitaṃ cultivate it so that it is one-pointed, because of the absence of distraction in that object of the unattractive, and well concentrated, because of being well established. Having shown the suppression of sensual desire by way of this samatha-bhāvanā, calm meditation, now to show the method of complete cutting off, "saṅkhāre" etc. was said. There, saṅkhāre parato passā see all saṅkhāras as "other," because they cannot be controlled. But because they are afflicted by arising and passing away due to impermanence, see them as dukkhato, suffering, and because of the nature of non-self, and because they are devoid of self, see them as no attato, not-self. Thus, while increasing vipassanā by imposing the three characteristics, with the fourth path in the sequence of paths, completely nibbāpehi mahārāgaṃ extinguish the great desire, by overcoming the three realms, because it is a great object, calm down the great desire. As it is now, so mā ḍayhittho punappunanti he urged him more firmly in the removal of desire.

"apicā"tiādinā by "moreover" etc., he shows the Theras there who fulfill it. There, "leṇaṃ na ullokitapubba" this was said of the Thera always looking only a yoke's distance ahead. But does the Thera not clean his dwelling? For it is said, "Ullokā paṭhamaṃ ohāretabba" the spiders first need to be removed but it is said that his pupils and others clean his dwelling.Assa of the assana tree.

Tasmiṃ gāme in that great village. Taruṇā thaññapivanakā puttadhītaro yāsaṃ tā taruṇaputtā, tāsaṃ. Of those young children, those whose young sons and daughters drink milk from the breast.Lañjāpesī having branded, he had them branded on the breast with a royal seal. The king, delaying the time to see the Thera for a longer time, said, "I will take the precepts tomorrow." The Thera takes only seven ākāras at the time of paying homage to the king and the queen. However, he does not make vivekaṃ, a distinction, between woman and man. Therefore, he said, "vavatthānaṃ na karomī" I do not make a distinction. "Ah, how perfectly virtuous this venerable one is!" He stood holding a torch. Atiparisuddhaṃ pākaṭa the kammaṭṭhāna, meditation subject, became exceedingly pure and clear with the attainment of suitable things.Sakalaṃ pabbataṃ unnādayanto making the entire mountain resound with an earthquake. Some say by giving the approval of the devatās dwelling there.Bhanto unstable.Bālo a young boy.Utrasto frightened, because of being separated from relatives.

Visagaṇḍakarogo refers to the thanakandaḷa disease, breast abscess. Some say that diseases like māsaroga, measles, etc., are also visagaṇḍakaroga.Yato pabbajito, tato paṭṭhāya from when he went forth, meaning from the time of going forth onwards.Indriyānī the virtues of sense restraint. For when those are broken, the senses themselves are said to be broken because of the absence of protection, or the senses themselves, which are the doorways for grasping at signs and details, are said to be broken, because of the arising of harm to those associated with them, and in the opposite way, they are said to be unbroken. Others say that improper application of the senses is breaking, and proper application is not breaking. Mittattherovā like Mahāmittatthera.Vare in the excellent.

Tathā vīriyenā (Thus, by effort): The word tathā (thus) distinguishes the effort. Just as mindfulness, having the characteristic of being unblemished, is a means to sense-restraint, so too, effort, having the characteristic of being unblemished, is a means to purity of livelihood. The qualifier should be seen as dependent on effort. Therefore, he said, ‘‘sammāāraddhavīriyassa (of one whose effort is rightly started)’’. Unsuitable seeking is anesanā (improper search), included in the blameless mode of livelihood as stated before. That itself is not fitting for the Teacher’s dispensation; therefore, it is appatirūpaṃ (unsuitable); that anesanaṃ is appatirūpaṃ. Or, being contrary to what is fitting is appatirūpā (unsuitable), a practice that undermines the ascetic rules accepted by one who has undertaken the dhutaṅga (ascetic practices), or that destroys the austerity of anyone. In this alternative, the word ca (and) is understood but unstated: having abandoned anesanaṃ and appatirūpaṃ. It is to be accomplished by one who avoids and refrains; this is the connection. By this, ‘‘Parisuddhuppāde (in pure arising)’’, it is indicated that the arising of the Dhamma-teaching and so on is pure; therefore, it is said, ‘‘dhammadesanādīhi cassa guṇehi pasannāna (for those who are pleased by his qualities, such as teaching the Dhamma)’’. By the word Ādi (etc.), the grasping of extensive learning, fulfillment of duties, accomplishment of deportment, and so on should be understood. Here too, in Dhutaguṇe cassa pasannāna (and for those who are pleased by his ascetic qualities), this is the same method. Piṇḍapātacariyādīhī (by going for alms-food, etc.): by the word ādi (etc.), the inclusion of friendship, companionship, going for rags from dust heaps, and so on, should be seen. Dhutaṅganiyamānulomena (in accordance with the ascetic rules): in accordance with the practice of that particular ascetic rule, in a way that does not violate it; this is the meaning. Livelihood by wrong means of living is only for one of great desires, not for one of few desires. To show that wrong livelihood is impossible for one who has reached the height of having few desires, he said, ‘‘ekabyādhivūpasamattha (capable of pacifying a single disease)’’ and so on. There, pūtiharitakī (foul greens) means greens that have been treated with foul urine, or that have been discarded due to being foul. One who possesses the lineage of the noble ones, or who is engaged in the lineage of the noble ones, is ariyavaṃsiko; since greed for requisites has been driven far away, he is excellent, and he is also an ariyavaṃsiko; therefore, he is uttamaariyavaṃsiko (an excellent member of the lineage of the noble ones). Yassa kassacī (Of whomever): of anyone, whether they have undertaken ascetic practices or not.

Nimittaṃ (Hint) means a sign: the act of indicating a sign, so that the intention is known by referring to a condition. Obhāso (Insinuation) means an appearance: the act of hinting directly without speaking, so that the intention is clearly revealed. Parikathā (Circumlocution) means speaking in a roundabout way. Tathā uppanna (Thus arisen): arisen through a hint, etc.

Dvāraṃ dinnaṃ (An opening is given): an opening for partaking is given because of the disease. Therefore, it is allowable to partake even when not sick; there is no offense; this is the meaning. Therefore, he said, ‘‘kiñcāpi āpatti na hotī (even though there is no offense)’’ and so on. Na vaṭṭati (It is not allowable): it is not allowable for one who is established in a practice of austerity; the intention is that it destroys austerity. By this, ‘‘Ājīvaṃ pana kopetī (But it destroys livelihood)’’, some say that hints and so on are not allowable for one who practices the dhutaṅga connected with lodging. Others say that they are not allowable even for one who practices other dhutaṅgas. Akaronto (Not doing): even in the case of a matter that is allowed for each person, if he does not do it. Aññatrevā (Except for): except for and setting aside.

‘‘pavivekaṃ brūhayamāno (developing solitude)’’ has been said. A disease of wind that depends on the stomach is udaravātābādho (a disease of wind in the stomach). He has unmixed milk; therefore, it is asambhinnakhīraṃ; that itself is pāyāsaṃ; therefore, asambhinnakhīrapāyāsaṃ (unmixed milk rice-gruel), meaning rice-gruel cooked with unmixed milk without water. Tassā (Of that): of the rice-gruel. Uppattimūlaṃ (The origin): “When I was a householder, friend, my mother gave me rice-gruel of unmixed milk mixed with ghee, honey, sugar, etc.; it was comfortable for me”; the origin, consisting of the expression of one’s own wish. ‘‘Aparibhogāraho piṇḍapāto (Alms-food that is not fit to be partaken of)’’: why was this said, since there is no arising of the thought of hinting, etc., in the Elder? It is true that there is none, but some ordinary people who do not know his inclination might think in that way, and in the future, fellow brahmacārīs might follow my view; therefore, he rejected it. Moreover, the Great Elder has a practice of austerity that has reached the highest point. For example, relying on the statement of a young bhikkhu, “Whose attainment is not pleasing?” (pāci. 209, 257, 612, 1228, 1234; cūḷava. 343), he does not eat flour-based food until his parinibbāna.

Vacīviññattivipphārā (The manifestation of verbal intimation): because of expressing verbally. For sound, proceeding in the manner of communicating the meaning, even if there is no intimation, proceeds like verbal intimation because of being a condition through some condition for that; therefore, it is called ‘‘vacīviññattivipphāro (the manifestation of verbal intimation)’’. Bhutto (Eaten): I have eaten, sace bhaveyyaṃ ahaṃ (if I were to be). Sā (That): of him. The designation is by the elision of the a (a), like in ‘‘evaṃsa te (thus it will be for you)’’ and so on (ma. ni. 1.23; a. ni. 6.58; 8.7). Antaguṇaṃ (Inner quality): inner enjoyment. Bahi care (Would wander outside): if he were to go outside, having gone out from his lodging, in the manner of taking alms. To show extreme frugality, he said this in everyday language. For in the world, those who criticize gluttony and improper food say this: “What indeed are his insides wandering outside?” Ārādhemī (I will please): beginning from the start, I will please; the meaning is, I will conduct myself accordingly.

It is said that Mahātissatthero (The Elder Mahātissa), during a time of famine, while going along a road, his body exhausted by the interruption of food and the fatigue of the road, weak, lay down at the foot of a mango tree that had borne fruit; many mango fruits had fallen here and there. There, an elderly lay follower, approaching the Elder and knowing his weariness, after giving him mango juice to drink, carried him on his back and brought him to his dwelling place. The Elder –

‘‘Na pitā napi te mātā, na ñāti napi bandhavo;
Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā’’ti. (visuddhi. 1.20) –

‘‘ambakhādakamahātissattheravatthupi cettha kathetabba (the story of the Elder Mahātissa who ate mangoes should also be told here)’’. Sabbathāpī (In every way): even in every way, through wrong seeking, or through the arising of thought, not to mention through bodily and verbal expression; this is the intention. Therefore, he said, ‘‘anesanāyā (through wrong seeking)’’ and so on.

ādīnavānisaṃsadassanaṃ (seeing the disadvantage and advantage). But because of the authority of conditions, it was said, ‘‘paccayesu (in conditions)’’. For the cause of the cause is also called a cause, just as rice is cooked with grass. To show that, by whatever cause the bhikkhu’s partaking without reflection would occur, the morality based on requisites is accomplished and purified when that is avoided, he said, ‘‘tasmā (therefore)’’ and so on. There, paccayagedhaṃ (greed for requisites): by the grasping of greed itself, delusion is also grasped; it should be seen as occurring together with it, and as being dependent on that. Dhammena samena uppanne (Arisen through lawful means): this is showing the purity of the arrival of requisites, not showing the purity of morality based on requisites. For reflecting on the appropriateness of these requisites and then partaking of them is morality based on requisites. But since those requisites should be partaken of by the bhikkhu only after they have been attained by lawful means, therefore, it was said, ‘‘dhammena samena uppanne paccaye (in requisites arisen through lawful means)’’. Yathāvuttena vidhinā (By the method that has been stated): by the method that has been stated with ‘‘sītassa paṭighātāyā (for the warding off of cold)’’ and so on (ma. ni. 1.23; a. ni. 6.58; mahāni. 206).

Dhātuvasena (By way of elements) or vā: “This is merely an element that occurs according to conditions, namely, robes, etc., and the person who partakes of it”; thus, by way of reflection on the elements. Paṭikūlavasena vā (Or by way of repulsiveness): even in alms-food, by way of the perception of repulsiveness in food; “But all these robes, etc., are not disgusting; having reached this foul body, they become extremely disgusting”; thus, by way of reflecting on repulsiveness. Tato uttarī (Further than that): from above the time of receiving. Anavajjova paribhogo (Partaking is blameless): because it has been purified from the beginning by wisdom, like the bowl and robes that have been determined and set aside from the beginning. This is merely showing purity from the beginning by reflection, not aimed at rejecting reflection at the time of partaking. Therefore, he said, ‘‘paribhogakālepī (even at the time of partaking)’’ and so on. Tatrā (There): in that reflection at the time of partaking. Sanniṭṭhānakaro (Making a decision): making a decision, being definitive.

Theyyaparibhogo (Partaking as theft) means partaking by one who is unworthy. Requisites have been allowed by the Blessed One for those who are virtuous in his dispensation, not for those who are immoral. Giving is also by donors to those who are virtuous, not to those who are immoral. Because of anticipating the great fruitfulness of one’s actions. Thus, because it has not been allowed by the Teacher, and because it has not been relinquished by the donors, the partaking of an immoral person is partaking by theft; theyyaparibhogo (partaking as theft). Partaking by way of debt is iṇaparibhogo (partaking as debt), the meaning is like partaking after taking a debt because of the absence of purity of the donation from the recipient. Tasmā (Therefore): he recalls the meaning that has been stated with ‘‘sīlavato (of one who is virtuous)’’ and so on as being a cause. Having removed the robe from the body, in each instance of partaking, one should reflect before the meal…pe… in the late night; this is the connection. Thus, one who is unable should reflect four times, three times, twice, or once a day according to the specific time that has been stated. If dawn breaks, iṇaparibhogaṭṭhāne tiṭṭhati (he remains in a state of partaking as debt). Yesterday, the robe that was partaken of by me was only for the warding off of cold…pe… for the covering of shame. Yesterday, the alms-food that was partaken of by me was so that “it should not be for pleasure,” etc., if one does not reflect on past partaking; some say this should be investigated. Senāsanampi paribhoge paribhoge (Even lodging, in each instance of partaking): in each instance of entering. Satipaccayatā (The condition of mindfulness): the state of being a condition for mindfulness, for acceptance, and the state of being a condition for mindfulness of reflection for partaking is fitting; the meaning is that one should accept and partake only after reflecting. Therefore, he said, ‘‘satiṃ katvā (having made mindfulness)’’ and so on. Evaṃ santepī (Even though this is so): even though reflection is fitting in both places. But others say – sati paccayatā (mindfulness is a condition) means mindfulness is a condition for partaking of medicine; the meaning is that mindfulness is a condition. Evaṃ santepī (Even though this is so): even though mindfulness is a condition. That is merely their opinion. For morality based on requisites is purified by reflection, not merely by the existence of the condition.

He said ‘‘catubbidhā hi suddhī (for there are four kinds of purity)’’ and so on. There, suddhi means that by which one is purified; teaching according to the Dhamma itself is suddhi; desanāsuddhi (purity of teaching). The going-forth should also be included here in teaching itself. But for offenses that have had their roots cut off, non-confession is teaching. Restraint that is distinguished by determination itself is suddhi; saṃvarasuddhi (purity of restraint). The seeking of requisites by lawful means itself is suddhi; pariyeṭṭhisuddhi (purity of seeking). Reflection in the manner that has been stated in all four requisites itself is suddhi; paccavekkhaṇasuddhi (purity of reflection). This, then, is the summary method among the purities. But among those who have purity, teaching is purity for him; therefore, desanāsuddhi (one for whom teaching is purity). The same method applies to the rest as well. But the word Suddhi (purity) is in the same manner as has been stated. Evaṃ (Thus): he said, referring to the division of restraint. Pahāyā (Having abandoned): having avoided, meaning not doing.

dāyādā (heirs). Since there is no partaking at all in what has not been allowed, and since partaking is possible only in what has been allowed, the requisites that should be partaken of by bhikkhus are bhagavato santakā (belongings of the Blessed One). Dhammadāyādasuttañca (And the discourse on being heirs to the Dhamma), which occurred thus: ‘‘Be heirs to my Dhamma, bhikkhus, not heirs to material things. I have compassion for you, thinking, ‘How can my disciples be heirs to the Dhamma, not heirs to material things?’ (ma. ni. 1.29)’’ is sādhakaṃ (proof) here, in this matter.

‘‘te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantī (for they, having gone beyond being slaves to craving, partake as owners)’’.

Sabbesaṃ (Of all): of the noble ones and also of ordinary people. How are these acts of partaking possible for ordinary people? By way of courtesy. For the partaking of an ordinary person who is established in a practice of austerity, having abandoned greed for requisites and with a mind unattached here and there, is like sāmiparibhogo (partaking as an owner). But the partaking with reflection of one who is virtuous is like partaking as an heir, because it does not offend the wish of the donors. Thus, it has been said, ‘‘dāyajjaparibhogeyeva vā saṅgahaṃ gacchati (or it goes to inclusion as partaking as an heir)’’. There is nothing that needs to be said about the partaking of a virtuous ordinary person, since he is included among trainees. Sekkhasuttaṃ (The discourse on trainees) (saṃ. ni. 5.13) is proof of this meaning. Therefore, he said, ‘‘sīlavāpi hī (for even one who is virtuous)’’ and so on. Paccanīkattā (Because of being the opposite): just as a debtor is not able to go to a desired place according to his own inclination, so one who is bound by partaking as debt is not able to escape from the world; therefore, because it is the opposite of that, the partaking with reflection of one who is virtuous is partaking free from debt; therefore, he said, ‘‘āṇaṇyaparibhogo vā (or partaking free from debt)’’. By this, he shows that this partaking is separate and free from the four kinds of partaking in a definitive way. Imāya sikkhāyā (By this training): by the training consisting of morality. Kiccakārī (One who does what needs to be done): because of practicing in accordance with his promise, he is one who is engaged in what is fitting.

‘‘vuttampi ceta’’ntiādi vuttaṃ. That which was stated beginning with "vuttampi ceta" is explained. There, vihāra means a dwelling place. Sayanāsana means beds and chairs, etc. With both terms, what is meant is senāsana (lodging). Āpa means water. Saṅghāṭirajūpavāhana means washing off the dust that has gathered on the outer robe. Sutvāna dhammaṃ sugatena desita means, having heard the Dhamma taught by the Blessed One in relation to robes, beginning with "paṭisaṅkhā yoniso cīvaraṃ paṭisevati sītassa paṭighātāyā" (mindfully he uses the robe for protection from the cold), etc., according to the method described. Saṅkhāya seve varapaññasāvako means, a disciple of excellent wisdom, either a sekha (one under training) or a puthujjana (worldling), could be able to use after reflecting on the four kinds of requisites—the piṇḍapāta (alms-food) referred to by "piṇḍa," the senāsana (lodging) referred to by the words vihāra, etc., the gilānapaccaya (medicine) shown by way of āpa (water) as "pānīyampi gilānapaccayo" (even drinking water is a condition for the sick), and the cīvara (robe) beginning with saṅghāṭi—reflecting in accordance with the method described, "yāvadeva imassa kāyassa ṭhitiyā" (only for the maintenance of this body), etc.

tasmā hi piṇḍe…pe… pokkhare vāribindu,tathā hoti. Therefore, regarding alms-food... just as a drop of water on a lotus leaf, so it is. Kālenā means at the time for the noble ones to eat. Laddhā means having obtained. Parato means from another, from a donor. Anuggahā means when much is brought out of compassion, one should know the mattaṃ, the proper measure. Jaññā means he should know. Satataṃ means always. Upaṭṭhito means with mindfulness established. Ālepanarūhane yathā means just as with the healing of a wound by applying medicinal ointment, the meaning is that one should know the proper measure. Āhare means he should consume. Alternatively, there is the reading ‘‘Āhareyyāhāra’’. Yāpanattha means for the sustenance of the body. Amucchito means not infatuated with craving, not subject to greed or desire.

bhāgineyyasaṅgharakkhitasāmaṇero. Sālikūra means rice gruel. Sunibbuta means very cool. Asaññato is said with reference to not reflecting. Sabbāsavaparikkhīṇo means one whose all āsavas (influxes) are destroyed.

Paṭhamasīlapañcakavaṇṇanā

20. Because there is an end (pariyanto) to these, they are pariyantāni; those for whom the training rules are limited (pariyantāni sikkhāpadāni yesaṃ te pariyantasikkhāpadā), of those pariyantasikkhāpadānaṃ. Upasampannāna, setting aside the kalyāṇa-puthujjana (virtuous worldling), sekha (trainee), and asekha (one beyond training), it is for those upasampanna (ordained). For the general designation also stands for the particular. Kusaladhamme yuttāna means those who are engaged and devoted to the practice of insight. Sekkhadhammā pariyantā paramā mariyādā etassāti, sekkhapariyanto. Sekkhapariyanto means that, starting from the distinction of name and form or from the undertaking of skillful qualities, the continuous stream of skillful qualities that occurs up to the point of gotrabhū (change-of-lineage) is the limit of the sekkha qualities. Or, the lower limit of the sekkha qualities, the three trainings that are to be learned in the mundane realm, is the sekkhapariyanto; in that sekkhapariyante. Paripūrakārīna means those who fulfill without abandoning any training. kāye ca jīvite ca anapekkhānaṃ, for the sake of attaining higher distinctions, being unconcerned for their body and life. pariccattajīvitānaṃ, for the sake of the complete fulfillment of virtue. aparāmaṭṭhapārisuddhisīlaṃ, virtue that is pure, uncorrupted by the defilement of wrong views. paṭippassaddhipārisuddhisīlaṃ, virtue that is pure due to the complete stilling of the defilements.

‘‘gaṇanavasena sapariyantattā’’ti. saṃvaravinayā, from the restraint of body and speech and from discipline. Peyyālamukhena niddiṭṭhā means designated in detail according to the method of expansive teaching given by the Teacher in various places, from the aforementioned enumeration. Sikkhā means training, referring to virtue. Vinayasaṃvare means in the Vinaya Piṭaka. Gaṇanavasena sapariyantampi upasampannānaṃ sīlanti, it should be connected by bringing down what was said below that the virtue of the ordained is also limited by enumeration. Indeed, whatever virtue is to be learned by an ordained person, there, without exception (anavasesato), anavasesavasena. Samādānabhāva means the state of undertaking completely. Lābha…pe… vasena adiṭṭhapariyantabhāvo, the state of not seeing an end due to gain, etc., is the non-transgression of virtue due to gain, etc.

Dhanaṃ caje aṅgavarassa hetu, he may give up wealth for the sake of a major limb, being afflicted by marauding thieves, etc. Aṅgaṃ caje jīvitaṃ rakkhamāno, he may give up a limb while protecting his life, at a time of snake bite, etc. Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto, a man may give up a limb, wealth, and even all of his life, while recollecting the Dhamma, like Sutasoma Mahābodhisatta and others. Therefore, he said, ‘‘imaṃ sappurisānussatiṃ avijahanto’’, not abandoning this recollection of the true person. jīvitasaṃsayesatipi, even when his life is in doubt due to the exhaustion of hunger. Sikkhāpadaṃ avītikkammā means, not transgressing the training rule, not consuming the ownerless mango fruits that have fallen on the ground, even though they are nearby, due to the absence of a recipient, paṭiggahaṇasikkhāpadaṃ, not transgressing the training rule regarding acceptance.

Sīlavantassāti kāraṇā, due to the fact of being virtuous; or, the intention is that he does such work as carrying a load on his shoulder, etc., for you because you are virtuous, or because of virtue. Sudhotajātimaṇi viyāti, like a perfectly cleansed genuine gem among four stones. Mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viyāti, like the Elder Mahāsaṅgharakkhita and his nephew, the Elder Saṅgharakkhita. The intention is that the great crowd will have remorse, thinking, "Why have we come here?". Accharikāyāti by snapping the fingers. Asatiyāti due to forgetfulness. Aññāṇapakatanti done without intending to offend through ignorance; the meaning is, done without knowing.

Appassutopi ce hotīti, even if he is devoid of learning in suttas, geyyas, etc. Sīlesu asamāhitoti, even if he is not well established in the virtues such as pātimokkhasaṃvara (restraint according to the code of discipline). Nāssa sampajjate sutanti, for that person devoid of virtue, his learning does not lead to prosperity in any existence for himself or for others. For those who desire training do not approach him, thinking, "This person is immoral." Bahussutopi ceti, here, ce is merely a particle. Pasaṃsitoti, he is indeed praised.

Tathārūpanti, that which is not touched by way of passion. Bhinditvāti, having killed. Saññapessāmīti, I will make an announcement; the intention is, "Release me for a short time." Aṭṭiyāmīti, I feel disgust. Harāyāmīti, I am ashamed.

Palipannoti, sinking, or immersed. Sīleneva saddhiṃ marissāmīti, I will die without destroying my virtue, I will never abandon it. If there is an acceptance of becoming, there would be separation from virtue; the intention is that I will not accept becoming itself. Rogaṃ sammasantoti, investigating the disease-like feeling, by way of feeling, and also perceiving the remaining immaterial phenomena and material phenomena.

Ruppatoti, of the body that is subject to change. Parisussatīti, it dries up completely. How? Pupphaṃ yathā paṃsuni ātape kataṃ, like a sirisa flower or similar flower placed on dust heated by the sun's heat; that is the meaning. Ajaññanti, unpleasant, disgusting. Jaññasaṅkhātanti, called "jañña" by fools. Jaññarūpaṃ apassatoti, not seeing it as it really is, praised as "jañña" by the ignorant. Dhiratthumanti, fie on this; the word "dhi" is used everywhere as a word of contempt; the meaning is, may there be contempt for this foul body. Duggandhiyanti, foul-smelling, having a foul odor. Yattha in the foul body described, pamattā become heedless due to passion. Pajāti, beings. Hāpenti maggaṃ sugatūpapattiyāti, they abandon the path to a good destination, they abandon virtue as well, what to say of jhāna, etc.; that is the intention. Only those disciples who have destroyed the āsavas should be called "arahants," but the paccekabuddhas and sammāsambuddhas are with distinction; therefore he said, ‘‘arahantādīna’’nti. Sabbadarathappaṭippassaddhiyāti, by the stilling of all suffering and anguish of the defilements.

Dutiyasīlapañcakavaṇṇanā

Pāṇātipātādīnanti, with the word ādi, the inclusion of adinnādāna (taking what is not given), etc., up to the kilesas that are abandoned by the noble path, should be seen. Pahānādīti, with the word ādi, the inclusion of the four, beginning with veramaṇi (abstinence), etc. In some books, they write "pahānavasenā"; that is a scribal error. Pāṇātipātassa pahānaṃ sīlanti, the abandonment of taking life is virtue; that is, the skillful thought that abandons taking life by way of shame, fear, compassion, non-greed, etc., is virtue in the sense of virtue. Similarly, abstinence from taking life, veramaṇī sīlaṃ, is virtue. The intention opposed to taking life, cetanā sīlaṃ, is virtue. The restraint from taking life, the closing of the door of entry, saṃvaro sīlaṃ, is virtue. The non-transgression of taking life, avītikkamo sīlaṃ, is virtue. The same method applies to Adinnādānassātiādi (taking what is not given), etc. But regarding Abhijjhā (covetousness), etc., the abandonment should be understood in terms of non-covetousness, etc. Veramaṇī, cetanā (volition), the qualities associated with it, saṃvara (restraint), avītikkama (non-transgression), and the qualities associated with them.

‘‘nekkhammenā’’tiādi āraddhaṃ. Here begins with ‘‘nekkhammenā’’. There, nekkhammenāti, by the arising of skillful thought with non-greed as its chief quality. For in this context, skillful qualities that are opposed to sensual desire are intended by "nekkhamma" (renunciation). Therefore he said ‘‘kāmacchandassa pahānaṃ sīla’’ntiādi, the abandonment of sensual desire is virtue. There, pahānasīlādīni (the virtue of abandonment), etc., should be understood according to the method described below. I will explain only the distinctions. Abyāpādenāti, by loving-kindness. Ālokasaññāyāti, by the perception of light established by making it distinct and attending to it. Avikkhepenāti, by concentration. Dhammavavatthānenāti, by determining the nature of skillful qualities, etc., as they really are. Some also say, "by determining name and form along with their conditions."

‘‘ñāṇenā’’tiādi vuttaṃ. ‘‘ñāṇenā’’tiādi is said. For when doubt is dispelled and the knowledge that comprehends stands firm, the perception of impermanence and other qualities are realized. Similarly, by the joy that is the cause for delight in jhāna attainment. There, with aversion removed, the attainment of jhāna, etc., is possible; therefore it is said that knowledge is the means for removing ignorance, and joy is the means for removing aversion, and for splitting ignorance, ‘‘ñāṇena avijjāya, pāmojjena aratiyā’’. The statement in reverse order should be seen as intending to show the inclusion of the lower hindrances in ignorance, which is of the nature of a hindrance.

‘‘Paṭhamenajhānena nīvaraṇāna’’ntiādīsu, in the statements beginning with "Paṭhamena jhānena nīvaraṇāna," how is virtue a quality of jhāna, or how is abstinence possible there? For these jhānas occur by way of mental concentration, with the thorough purification of bodily action, etc., not like minor skillful qualities that are based on the purification of bodily action, etc., nor like the path and fruition that are based on the cutting off and stilling of misconduct and wrong livelihood. This is true. In great (mahaggata) qualities, there is no sense of virtue in the ultimate sense, so how can there be a sense of abstinence? This should be seen as stated in a figurative sense. What is that figure of speech? By the excellent qualities of great qualities, opposing qualities are abandoned, by that excellent quality, they are abstained from. And because they do not ascend to the mind in the same way, they are called restrained. Because there is no transgression in these at the mind-door that is called pariyuṭṭhāna (obsession), they are also called non-transgression, but cetanā (volition) is associated with that. This meaning will come later. And having done so, the statement of abandoning vitakka (applied thought), etc., is also justified. For it is not reasonable that virtue is an abandoner of skillful qualities in the ultimate sense, nor are unskillful vitakkas (applied thoughts), etc., intended here. Although the abandonment of suffering occurs only in the vicinity of the first jhāna, and the abandonment of pleasure occurs in the vicinity of the fourth jhāna, it is said ‘‘catutthena jhānena sukhadukkhānaṃ pahāna’’nti, the abandonment of pleasure and pain by the fourth jhāna, referring to the excessive abandonment. What needs to be said regarding ‘‘Ākāsānañcāyatanasamāpattiyā’’tiādīsu (the attainment of the sphere of infinite space), etc., will come in the āruppakathāyaṃ(visuddhi. 1.275 ādayo) (discussion of the formless realms).

Aniccānupassanā: This refers to the vipassanā (insight) that occurs by grasping the impermanence of phenomena in the three realms of existence. Niccasaññāya: This refers to the false perception that arises thinking, "conditioned phenomena are permanent and eternal." With the grasping of perception (saññā), it should be understood that it also includes wrong views (diṭṭhi) and thoughts (citta). The same method applies hereafter as well. Nibbidānupassanāyā: This refers to the contemplation that occurs in the mode of disenchantment with conditioned things. Nandiyā: This refers to craving accompanied by delight. Virāgānupassanāyā: This refers to the contemplation that occurs in the mode of detachment. Rāgassā: This refers to the lust for conditioned things. Nirodhānupassanāyā: This refers to the contemplation of the cessation of conditioned things. Or, the contemplation that conditioned things cease and do not arise again in the future leading to renewed existence; such contemplation is nirodhānupassanā. Hence, it is said, "He discerns cessation with nirodhānupassanā, (the aggregates) do not come into play" (Paṭisambhidāmagga 1.83). This (contemplation) achieves strength because of the desire to be liberated. The contemplation that occurs in the mode of relinquishing conditioned things is paṭinissaggānupassanā. This indeed is critical reflection. Ādānassā: This refers to the grasping in terms of permanence, etc. The perception of unity in terms of a continuous mass, functional aggregate, or object, is called ghanasaññā, so ghanasaññāya refers to this perception of solidity. Āyūhanassā: This refers to the constructing (abhisaṅkharaṇa). Vipariṇāmo refers to the changes of conditioned things, such as alteration of states. Dhuvasaññāya: This refers to the perception of permanence. Nimittassā: This refers to the appearance (of conditioned things) as substantial due to their compactness as a mass, etc., and due to the delimitation of their functions. Paṇidhiyā: This refers to inclination (paṇidhi) in terms of lust, etc.; it means inclining toward conditioned things due to craving. Abhinivesassā: This refers to the clinging to the view of self. Adhipaññādhammavipassanā refers to the contemplation that penetrates all phenomena of the three realms in terms of impermanence, suffering, etc. Sārādānābhinivesassā: This refers to the delusion of grasping at what is essential in what is unessential. Yathābhūtañāṇadassanaṃ is just the contemplation of impermanence, etc., that has attained stability. Some say it refers to the knowledge of arising and passing away. Others say it refers to the seeing of name and form with their conditions. Sammohābhiniveso refers to the clinging to the belief that "the world is produced by a creator" (Issarakuttā). Some say it refers to the clinging to annihilationism and eternalism. Others say sammohābhiniveso refers to the doubt that arises in the manner of "Did I exist in the past?" (Majjhima Nikāya 1.18; Saṃyutta Nikāya 2.20; Mahāniddesa 174). Ālayābhiniveso refers to grasping conditioned things as a refuge and shelter. Because it is said, "Delighting in attachment, rejoicing in attachment" (Dīgha Nikāya 2.67; Majjhima Nikāya 1.281; 2.337; Saṃyutta Nikāya 1.172; Mahāvagga 7-8), attachment (ālaya) is craving. That same (craving) occurring as clinging to the eye, etc., and forms, etc., is ālayābhiniveso, according to others. Paṭisaṅkhānupassanā is the knowledge that arises thinking, "Thus, these conditioned things are relinquished." Appaṭisaṅkhā refers to unwholesome states dominated by delusion, which are the opposite of reflection. Vivaṭṭānupassanā is the occurrence of contemplation with an inclination toward the unconditioned, Nibbāna, because it is free from the round (of rebirths). It is also equanimity toward conditioned things and knowledge conforming to reality (anulomañāṇa). Saññogābhiniveso is clinging to conditioned things in terms of connection (saṃyojana).

Diṭṭhekaṭṭhānaṃ: This refers to the simultaneity of view and its eradication. Oḷārikānaṃ: This is said with reference to the coarse defilements except for the higher paths. Otherwise, even those to be abandoned by seeing are coarse in relation to those abandoned by the second path. Aṇusahagatānaṃ: This refers to those accompanied by subtle feelings, said with reference to those abandoned by the lower paths. Sabbakilesānaṃ: This refers to all the remaining defilements. Defilements abandoned by the first path, etc., are not abandoned again.

In "Cittassa avippaṭisārāya saṃvattantī," etc., restraint (saṃvara) is for the sake of freedom from remorse. Because it is said, "Wholesome moralities, Ānanda, are for the purpose of freedom from remorse" (Anguttara Nikāya 10.1), they are for the sake of freedom from remorse for the mind. Freedom from remorse is for the sake of joy. Because it is said, "Joy arises in one who attends wisely" (Dīgha Nikāya 3.359), they lead to joy (pāmojjāya saṃvattanti). Joy is for the sake of rapture (pīti). Because it is said, "Rapture is born to one who is joyful" (Dīgha Nikāya 1.466; 3.359; Anguttara Nikāya 3.96; 6.10; 11.12), they lead to rapture (pītiyā saṃvattanti). Rapture is for the sake of tranquility. Because it is said, "The body of one with rapture is tranquilized" (Dīgha Nikāya 1.466; 3.359; Anguttara Nikāya 3.96; 6.10; 11.12), they lead to tranquility (passaddhiyā saṃvattanti). Tranquility is for the sake of happiness. Because it is said, "One with a tranquilized body experiences happiness" (Dīgha Nikāya 1.466; 3.359; Anguttara Nikāya 3.96; 6.10; 11.12), they lead to gladness (somanassāya saṃvattanti). Here, gladness (somanassa) is referred to as "happiness (sukha)" because of "Experiencing happiness for the sake of happiness." When happiness free from sensual pleasure is established, "the mind of one who is happy becomes concentrated" (Dīgha Nikāya 1.466; 3.359; Anguttara Nikāya 3.96; 6.10; 11.12), so concentration is indeed established. Therefore, it means they lead to the cultivation of concentration, for the sake of its strengthening. Bhāvanāyā: For the growth of that same concentration. Bahulīkammāyā: For the repeated action (of concentration). Alaṅkārāyā: They lead to adornment (alaṅkārāya saṃvattanti), for the sake of the arising of the faculties of faith, etc., which are the adornment of that same concentration. Parikkhārāyā: They lead to the equipment of that same concentration for the sake of the accomplishment of the accumulation for concentration, beginning with freedom from remorse. Here, the word parikkhāra has the meaning of accumulation. Accumulation should be understood as a condition (paccayo), as in "And these requisites for livelihood are to be accumulated by one gone forth" (Majjhima Nikāya 1.191). Although this word parikkhāra has the meaning of adornment in "the chariot is equipped with virtue" (Saṃyutta Nikāya 5.4), and the meaning of retinue in "well-equipped with the seven requisites of a city" (Anguttara Nikāya 7.67), here it is said to mean "accumulation" because adornment and retinue are taken separately. Parivārāyā: They lead to the attainment of a retinue (parivārasampattiyā saṃvattanti) through the accomplishment of special qualities like mindfulness and effort, which are the retinue of concentration by way of being its root cause. Pāripūriyā: They lead to the fullness (pāripūriyā saṃvattanti) of concentration through the accomplishment of mastery, by providing a foundation for insight, and by accomplishing a state of perfection.

"Ekantanibbidāyā" etc., is said. By showing disenchantment (nibbidā), the vision of knowledge and truth (yathābhūtañāṇadassana) which forms its foundation, is also shown, since disenchantment cannot be achieved without it. Disenchantment (nibbidā) and the like are indeed distinct in meaning. Here, yathābhūtañāṇadassana refers to the seeing of name and form with their conditions. Thus, it should be understood that here the purpose of morality is shown to culminate in the great deathless Nibbāna.

"Ettha cā" etc., is begun. Here, abandoning is the non-arising and cessation; pahāna (abandoning). Because it refers to its state of being, it is said "there is no such thing as abandoning as a separate phenomenon." However, how its nature as a phenomenon is possible, that has been well described below. Only then its nature as morality (sīlabhāvo) is well-justified. Taṃ taṃ pahānaṃ: "Abandoning of killing, abandoning of stealing," thus that which is said as taṃ taṃ pahānaṃ. Tassa tassa kusaladhammassā: The abandoning of killing (is the foundation) for the wholesome state of loving-kindness, etc.; the abandoning of stealing (is the foundation) for the wholesome state of generosity, etc.; thus, for that particular wholesome state. Patiṭṭhānaṭṭhena: By way of being a foundation. Abandoning occurs when that (wholesome state) exists, but does not occur when it does not exist. Because it deserves to be called its "foundation," the eradication of killing, etc., in the mindstream where killing, etc., are causes for agitation, is said to be samādhānaṃ vikampābhāvakaraṇena ca, "equanimity by way of making unagitated." The same should be applied to the remaining abandonings. Samādhānaṃ: This means establishing or restraining. Itare cattāro: The intention is that the remaining four qualities—abstinence, etc.—are merely expressions, unlike abandoning. Tato tato: From that particular killing, etc. Tassa tassā: In terms of the restraint of that killing, etc., or in terms of that particular restraint. Tadubhayasampayuttacetanāvasenā: By way of the consciousness associated with abstinence and the qualities of restraint. Taṃ taṃ avītikkamantassā: With reference to the individual or the collection of qualities not transgressing that particular killing, etc., cetaso pavattisabbhāvaṃ sandhāya vuttā is said with reference to the nature of the mind's occurrence. Therefore, the intention is that they can be attained even in a single moment.

Description of the Taint and Purity of Morality

21. Saṃkilissati tenāti saṃkileso: That by which it is tainted is a taint (saṃkileso). What is that? He says, "The state of being flawed, etc., is the taint of morality." Vodāyati visujjhati etenāti vodānaṃ: That by which it is purified is purity (vodānaṃ), which is the state of being un-flawed, etc. Lābhayasādīti: With the word ādi, the inclusion of relatives, limbs, life, etc. Sattasu āpattikkhandhesu ādimhi vā ante vā vemajjhe ca: This is said in terms of the recitation, etc., of those (seven groups of offenses). There is indeed no other order for the groups of offenses. Khaṇḍaṃ: Flawed or broken. Chiddaṃ: The same method applies here as well. Pariyante chinnasāṭako viyā: Like a garment torn at the edge, or the hem.

Evaṃ: In the manner now being said. Methunasaṃyogavasenā: Due to the similarity of being overcome by lust, an association with that which is related to couples is methunaṃ, a cause. Association by way of methuna is methunasaṃyoga. Here, methunasaṃyogo viyāti methunasaṃyogo, by way of that association of couples. Idhā: In this world. Ekacco: A certain one. Samaṇo vā brāhmaṇo vā: Either a samaṇa by mere ordination or a brāhmaṇa by birth. Dvayaṃdvayasamāpatti: That which is to be engaged with by twos, that means sexual intercourse. Na heva kho samāpajjatī: The connection is that he does not engage. Ucchādanaṃ: Anointing. Sambāhanaṃ: Massaging. Sādiyatī: He approves. Tadassādetī: He relishes that anointing, etc. Nikāmetī: He desires. Vittiṃ: Satisfaction. Idampi kho: Here, idaṃ refers to the aforementioned approving, etc., considering it as one in terms of the state of being flawed, etc. The word pi is for inclusion, taking up what will be said next. The word kho is for emphasis. What is said is this: even if there is no engaging in sexual intercourse, this anointing, bathing, massaging, approving, etc., of a female by one vowed to celibacy—this is certainly a flaw, a break, a stain, and an impurity of that celibacy, by causing it to be flawed, etc. But by incurring that state of being flawed, etc., he leads an impure life of celibacy, not a pure one, associated with sexual intercourse, not disassociated. Therefore, showing that he is not liberated from birth, etc., "ayaṃ vuccatī" etc., is said.

Sañjagghatī: He laughs loudly due to defilements. Saṃkīḷatī: He plays by way of physical contact. Saṃkelāyatī: He behaves completely infatuated with women. Cakkhunā: With his own eye. Cakkhuṃ: The eye of a woman. Upanijjhāyatī: He gazes, closely scrutinizing. Tirokuṭṭā: Beyond the wall. Similarly, tiropākārā. They say that a wall made of clay is a kuṭṭaṃ, and a wall made of bricks is a pākāro. Or any wall approximately two and a half cubits thick is a kuṭṭaṃ, and more than a kuṭṭaṃ is a pākāro.

Assā: Of one vowed to celibacy. Pubbe: Before undertaking the vow. Kāmaguṇehī: With the sense pleasures. Samappitaṃ: Well-applied, associated. Samaṅgībhūtaṃ: Endowed. Paricārayamānaṃ: Entertaining, or serving. Paṇidhāyā: Desiring. Sīlenā etc., sīlaṃ refers to morality in terms of undertaking observances, etc. Vataṃ refers to a vow in terms of non-transgression. Both are sīlaṃ. Vataṃ refers to the practice carried out by way of difficult conduct. Sīlaṃ is characterized by abstaining from what is considered inappropriate. Vataṃ is a particular mode of conduct of one undertaking the vow, such as special practices like consuming special foods or performing certain activities. In every way, difficult conduct is tapo. Abstinence from sexual activity is brahmacariyaṃ (celibacy).

Sabbaso means without remainder, or of all. Abhedena means without transgression. And it is connected to non-arising of evil states, and gathering of good qualities. Here, kodho is anger, characterized by irritation. Upanāho is resentment, characterized by binding. Makkho is denigration, characterized by disparaging the virtues of others. Paḷāso is presumptuousness, characterized by seizing upon trifles. Issā is envy, characterized by being unable to bear the success of others. Macchariyaṃ is stinginess, characterized by concealing one's own success. Māyā is deceit, characterized by concealing one's faults that exist. Sāṭheyyaṃ is craftiness, characterized by imagining virtues that do not exist. Thambho is obstinacy, characterized by rigidity of mind. Sārambho is rivalry, characterized by being intent on contention. Māno is conceit, characterized by arrogance. Atimāno is excessive conceit, characterized by exalting oneself unduly. Mado is intoxication, characterized by mental elation. Pamādo is negligence, characterized by abandoning the mind. The word "Ādi" includes greed, delusion, inappropriate attention (vipariītamanasikārā), and so on.

He said, "yāni hī" and so on. There, anupahatānī means not harmed. Bhujissabhāvakaraṇaṃ means making one a free man, by freeing from the servitude of craving, because of being a basis for detachment. Because they are unmeasurable to the ignorant, it is said "viññūhi pasatthattā" (because they are praised by the wise). Or, the purpose of these is conducive to concentration, or they are employed in what is conducive to concentration, therefore, "samādhisaṃvattanikāni" (conducive to concentration). The attainment of virtue is like the abundance of crops through irrigation, and that is through seeing the fault when there is fault in virtue, therefore, he says, "sīlavipattiyā ca ādīnavadassanena" (and by seeing the danger in failure in virtue). For those who act with consideration, right practice is important because of its usefulness, therefore, it is said, "sīlasampattiyā ca ānisaṃsadassanena" (and by seeing the benefit in the accomplishment of virtue).

‘‘apicā’’ti (moreover) is begun. There, just as the accomplishment of virtue is the cause of loveliness for beings, so failure in virtue is the cause of unloveliness, therefore, he says, "dussīlo…pe… devamanussāna" (the immoral… to gods and humans). Ananusāsanīyo means not to be instructed, detestable. Dukkhito means experiencing suffering. Vippaṭisārī means repenting with "it is not done well by me" and so on. Dubbaṇṇo means devoid of the color of virtue and bodily complexion. Assā means of the immoral one. Dukkhasamphasso means whose contact is painful, a producer of suffering. Because of the absence of the power of virtue, it is of little value, therefore, appaggho (of little worth). Anekavassagaṇikagūthakūpo viyā means like a pit of excrement collected over many years. Dubbisodhano means not able to be purified. Chavālātaṃ means a torch taken from a burning corpse. Ubhato paribāhiro means excluded from both the monastic life and the pleasures of lay life. Sabbaverī means an enemy to all, or all are enemies to him, he is truly sabbaveriko, puriso (the man who is an enemy to all). Asaṃvāsāraho means not worthy of association. Saddhamme means in the Teaching of practice and the Teaching of realization.

‘‘dussīlānañhī’’tiādi (indeed, of the immoral) and so on is begun. Pañcakāma…pe… gadhitacittā (with minds greedy in the five strands of sense pleasure), means with minds greedy with delight in the pleasure of enjoying the five strands of sense pleasure, and in the pleasure of being worshiped, honored, and so on by others. Tappaccayaṃ means those delights of pleasure as stated are a cause for him. The connection is with suffering.

Passatha no means do you see, indeed, do you see? Mahantanti (great) means vast. Aggikkhandhanti (mass of fire) means a collection of fire. Ādittanti (burning) means ignited. Sampajjalitanti (blazing) means blazing on all sides, emitting sparks of light. Sajotibhūtanti (become luminous) means having a single mass of light arising from flames raised on all sides. Taṃ kiṃ maññathā means what do you think about this matter I am about to speak of, he asks to get their agreement. Āliṅgetvā means embracing. Upanisīdeyyā means having approached, he would sit down because of that very embrace. To explain the meaning for which the Teacher brought in here the embrace of a mass of fire and the embrace of a maiden, he says "ārocayāmī" and so on. There, ārocayāmī means I announce. Vo means to you. Paṭivedayāmī means I inform. Dussīlassā means of the immoral, of one devoid of virtue. Pāpadhammassā means because of immorality, being of a base intention, having a wretched nature. Asucisaṅkassarasamācārassā means having impure bodily conduct and so on, being impure, having conduct to be suspected. For the immoral one, seeing something inappropriate, others suspect, "this will have been done by so-and-so," or seeing monks consulting about some matter to be done, he himself suspects, "surely these are consulting knowing the deed done by me," therefore, having conduct to be suspected by oneself. Paṭicchannakammantassā means having deeds to be concealed because of being ashamed. Assamaṇassā means not a renunciate. Samaṇapaṭiññassa means claiming to be a renunciate with the false claim "I am also a renunciate" in taking voting tickets and so on. Abrahmacārissa means not living the holy life because of unrighteous conduct. Brahmacāripaṭiññassa means claiming to live the holy life with the false claim "I am also living the holy life" on Observance days and so on. Antopūtikassa means inwardly rotten because of entering into the interior with foul deeds and failure in virtue. Avassutassa means tainted by the flowing in of defilements such as lust through the six doors. Kasambujātassa means having arisen like rubbish because of the collection of defilements such as lust, and because of being discarded by the virtuous. Aggikkhandhūpamāya means having a base simile, that is the meaning. Therefore, the Blessed One said, "this is better for him." The Blessed One, having shown suffering, shows suffering, is the connection.

Vāḷarajjuyā means with a rope made of hair. For that is very rough. Ghaṃseyyā means would rub in the manner of destruction. Teladhotāyā means sharpened with oil. Paccorasmi means facing the chest, towards the chest, the meaning is in the middle of the chest. Ayosaṅkunā means with tongs. Pheṇuddehakanti means having removed the froth, having raised the froth many times, is the meaning.

aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ (the result is more painful and bitter than the suffering of embracing a mass of fire). Kāmasukhaṃ avijahato (not abandoning sensual pleasures), bhinnasīlassa (of the broken in virtue), dussīlassa (of the immoral), kuto (where is), tassa (for him), sukhaṃ (happiness), the meaning is there is no happiness. Sādane means in the giving. Yanti (which) is the giving of the añjali. Asīlino (of the immoral). Upahatanti (afflicted) means afflicted by the calamity of virtue. Khatanti (injured) means injured by the digging up of wholesome roots, or the meaning is injured good qualities. Sabbabhayehī means from all fears such as self-reproach. Sabbehi adhigamasukhehi (by all the happinesses of attainment) depending on access jhāna.

Vuttappakāraviparītato (from the opposite of what was said) means from the opposite of what was said about failure in virtue, with "he is dear to gods and humans" and so on. Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno. Karoti api devānanti (even the scent of the body of a virtuous monk gives joy, it also affects the gods), here, the verses beginning with "gandho isīnaṃ ciradikkhitānanti" (the scent of long consecrated sages) (jā. 2.17.55) should be expanded. Avighātī means unobstructed. Diṭṭhadhammikā āsavā (the taints in this very life) means troubles such as killing and imprisonment. Samparāyikadukkhānaṃ mūlaṃ (the root of suffering in the next life) is immorality. Accantasantā (utterly peaceful) means extremely peaceful, always peaceful due to the absence of torments consisting of the burning of defilements. Ubbijjitvā means having been frightened by the fear of knowledge. Vodāpetabbanti (should be purified) means should be cleansed.

The description of the section on virtue is finished.

Thus, the description of the first chapter.

2. Description of the Dhutaṅga Section

22. Appā icchā etassāti (fewness of wishes) appiccho (one with few wishes) means devoid of craving for requisites. The state of that is appicchatā (having few wishes), the meaning is having a disposition of non-greed. Samaṃ tuṭṭhi, santena, sakena vā tuṭṭhi (contentment) is santuṭṭhi, santuṭṭhi eva (contentment), santuṭṭhitā (contentedness), means being fully satisfied with whatever requisites are attained, without desiring others. Santuṭṭhitādīhī means the ta is a phonetic connector, or the reading is ‘‘Santuṭṭhiādīhī’’. Te guṇe (those qualities) means those qualities of having few wishes and so on which are the cause of the purity of virtue. Sampādetunti (to accomplish) means to make complete. For those, having been attained by purity of virtue, become more accomplished by the dhuta practices. Dhutaṅgasamādānanti (undertaking of the dhutaṅgas) means the proper undertaking of the limbs of shaking off defilements, the causes of destroying them. Evanti (thus) means thus being, when the undertaking of the dhutaṅgas has been done. Assa (of that) of the yogi. Sallekho (effacement) means the proper scraping away, cutting off, making thin of the defilements. Paviveko (seclusion) means the state of seclusion, which is the means to mental seclusion. Apacayo (decrease) means just as the defilements decrease and do not accumulate due to practicing, so is the practice. Vīriyārambho (arousing of energy) means having aroused energy in the manner of non-arising of unarisen evil states and so on. Subharatā (being easy to support) means being easy to support, easy to nourish for those established in the aforesaid states of having few wishes and so on. The word "Ādi" includes having few activities, having a light livelihood, and so on. Sīlañceva (and the virtue) means as undertaken, through the removal of opposing states, suparisuddhaṃ bhavissati (will be very pure). Vatāni ca (and the practices), dhutadhammā ca (and the dhuta practices) sampajjissanti (will be accomplished) means will be complete, or will be fulfilled. Because the contentment with whatever robes, alms food, lodging are firmly established, standing as the tradition of the ancient Buddhas and other noble ones, referring to being established there, he says "porāṇe ariyavaṃsattaye patiṭṭhāyā" (for the establishment in the ancient noble lineage). Bhāvanā āramitabbaṭṭhena ārāmo etassāti bhāvanārāmo (cultivation is a delight), the state of that is bhāvanārāmatā (delight in cultivation), means being engaged in serenity and insight meditation. Since he will be worthy of attainment, therefore, "tasmā" (therefore) is the connection.

lokāmisaṃ (worldly bait). Anulomapaṭipadā (conformity practice) is insight meditation in conformity with the attainment of Nibbāna. Atthato (in meaning) means according to the meaning of the word. Pabhedato (in division) means in distinction. Bhedato (in difference) means in destruction. Dhutādīna (of the dhuta and so on) means of dhuta, dhutavāda, dhutadhamma, dhutaṅga. Samāsabyāsato (in brief and in detail) means in brief and in detail.

23.Rathikā means street. Saṅkārakūṭādīna means it is like a determination of possession. In places like ‘‘Nadiyā kūla’’ntiādīsu, the word kūla- expresses completeness, therefore he says ‘‘paṃsukūlamiva paṃsukūla’’ (rags like rags). The word ku- means contemptible, the word ula- means the meaning of motion, therefore he says ‘‘kucchitabhāvaṃ gacchatīti vuttaṃ hotī’’ (it means going to a contemptible state), or paṃsukūlaṃ (rags) means like dust, it moves in a contemptible way. Paṃsukūlassa dhāraṇaṃ (the bearing of rags) is paṃsukūlaṃ (rags) by the elision of the latter term, that is his virtue, therefore paṃsukūliko, just as ‘‘āpūpiko’’. Aṅgati attano phalaṃ paṭicca hetubhāvaṃ gacchatīti (approaches its result, having regard to the state of cause) aṅgaṃ (factor), is the cause. By which a person is called ‘‘paṃsukūliko’’ (a rag-robe wearer), that intention of undertaking, counted as the Dhamma, is the factor of the rag-robe wearer, therefore paṃsukūlikaṅgaṃ (factor of rag-robe wearer). Therefore, he says ‘‘paṃsukūlikassā’’ and so on. Tassā (of that) means of the undertaking. Samādiyati etenāti (by which is undertaken) samādānaṃ (undertaking), is intention.

Eteneva nayenā (in this same way) means just as the bearing of rag-robes is paṃsukūlaṃ, he who has that virtue is paṃsukūliko, that intention of undertaking is his factor ‘‘paṃsukūlikaṅga’’ (factor of rag-robe wearer) is said, so in this same way according to the meaning of the word, the bearing of three robes is ticīvaraṃ, he who has that virtue is tecīvariko, that intention of undertaking is ‘‘tecīvarikaṅga’’ (factor of three-robes wearer) should be understood. The term three robes applies to these three robes, the outer robe, upper robe, and inner robe, and not to rainy season cloths such as kaṇḍupaṭicchādi, clarifying those in essence, he says "saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhāta".

Taṃ piṇḍapāta (that alms food) means the alms food consisting of the falling of lumps of food being given by others into the bowl, he gleans that, therefore, piṇḍapātiko (an alms-food seeker), just as bādariko sāmākiko. Avakhaṇḍanaṃ (non-breaking off) means non-interruption, constant practice. Anavakhaṇḍanaṃ (non-breaking off) from the rejection of that, means non-interruption, constant practice. Saha apadānenā means with non-interruption. To show the state of being a special quality of the word sapadāna (in regular succession) and that non-interruption, he says "avakhaṇḍanarahitaṃ anugharanti vuttaṃ hotī" (it means going from house to house without interruption). Ekāsane (single seat) means in a single sitting uninterrupted by another posture. Patte piṇḍo (food in bowl) here, a difference in the object is intended, not generality. Showing that the eva-kāro is unexpressed and unspecified, he says "kevalaṃ ekasmiṃyeva patte" (only in a single bowl). Showing that this specification is made by eliding the last term, he says "pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā" (having made the perception of food in a bowl when taking food in a bowl). This is the method for the rest also.

Pacchābhattaṃ means the food received after the pavāraṇā. Because the word Khalu implies prohibition, taking the negative particle na which has the same meaning, he says, ‘‘na pacchābhattiko’’. The scope of the training rule is prohibited by the training rule itself. What is not within its scope is the scope of undertaking, so he says, ‘‘samādānavasena paṭikkhittātirittabhojanassā’’ (of abstaining from extra food through undertaking). Dwelling in the open air is abbhokāso. Dwelling in a cemetery is susānaṃ, all of that should be stated by saying, "taṃ sīlaṃ assāti," and so on, so he says, ‘‘eseva nayo’’ (this is the method). Just as it is laid out is yathāsanthataṃ, as initially indicated. For he accepts it without rejecting it with statements such as "this has many bedbugs, a foul-smelling draft," etc. Therefore, he said, ‘‘idaṃ tuyha’’ (this is yours), etc. Sayana means lying down. Tena tena samādānenā means through that particular undertaking of paṃsukūlikaṅga, etc. dhutakilesattā means due to having shaken off defilements, meaning due to evil qualities such as craving and attachment being abandoned through the power of its factors. Those very factors by which that shaking off of defilements occurs, those are what are intended here as the factors of the bhikkhu who has shaken off (defilements), not any others, or by another who has shaken off (defilements); this is the meaning that is implied by the sense. With "Ñāṇaṃ aṅgaṃ etesa" (Knowledge is a factor of these), he distinguishes the knowledge-preceded undertaking of those. Paṭipattiyā means through right practice of sīla (virtue) etc. What is undertaken by this is samādānaṃ (undertaking), the intention that arises in the manner of undertaking, those are characterized by it, so samādānacetanālakkhaṇāni (characterized by the intention of undertaking). And this was said in the commentary –

‘‘By the act of undertaking,
Due to being the most effective cause;
The associated qualities by which,
Are shown through the instrumental case.’’

loluppaṃ is behavior driven by craving, due to the function of destroying it, loluppaviddhaṃsanarasāni (having the taste of destroying craving). From that very (destruction of craving), they arise in a way without craving, or they cause (virtues) to arise, so nilloluppabhāvapaccupaṭṭhānāni (having the arising of a state without craving). Ariyadhammapadaṭṭhānānī means locations of the pure Dhamma such as virtue.

Bhagavatova santike samādātabbānī (should be undertaken in the presence of the Blessed One) is stated here to prevent interruption in between, like not deviating entirely from the affairs of a secret that has been promised in the presence of the king, and which is dependent on him. The same method applies to undertaking in the presence of others. Ekasaṅgītikassā means of one who belongs to one nikāya (collection) among the five nikāyas, such as the Dīgha Nikāya, etc. Aṭṭhakathācariyassā means of one for whom the aṭṭhakathā tradition itself is especially proficient. Etthā means even by oneself, in the growth of undertaking. Jeṭṭhakabhātu dhutaṅgappicchatāya vatthū (story of the elder brother's desire for the dhutaṅga) is that the elder brother was a nesajjika (one who lives in a sitting posture), but no one knew that. Then one day, having seen him sitting on his bed at night by the light of lightning, the other one asked, "Bhante, are you a nesajjika?" Due to his desire for the dhutaṅga, the elder brother immediately lay down and then undertook it afterward; thus, the story came about.

1. Explanation of the Paṃsukūlikaṅga

24. Gahapatidānacīvara (robe given by a householder): here, it should be seen that even samaṇas (ascetics) in the role of donors enter entirely into the category of prominent householders. If it is something set aside thinking, "A renunciant will take it," that would be a householder's robe, but not a robe given by a householder; to avert such (misunderstanding), dāna (gift) is mentioned. Aññatarenā (by either): here, let it be undertaken by the statement of undertaking, but how about by the statement of rejection? Because it is implied. Just as when it is said, "Devadatta does not eat during the day," it is implied that he eats at night, because there is no existence of the body without food, so here too, when a robe given by a householder is rejected by a bhikkhu, the acceptance of a robe other than that is implied, because there is no existence in the dispensation without a robe.

Evaṃ samādinnadhutaṅgenā (thus, by one undertaking the dhutaṅga), etc., is the method of practicing the paṃsukūlikaṅga. Sosānikaṃ (cemetery-dweller's) is what is obtained in a cemetery. But because it has fallen there due to being discarded by someone, therefore it is said, ‘‘susāne patitaka’’ (fallen in a cemetery). Pāpaṇika (shop-dweller's) should be understood in the same way. Tālaveḷimaggo is the name of a street in a large village. They also call it Anurādhapura. Ḍaḍḍho padeso etassāti ḍaḍḍhappadesaṃ, (scorched area) vatthaṃ (cloth). They say that what has fallen on the road and has been there for many days should not be taken. "Dvattidivasātikkanta" (more than two or three days old), say others. Thokaṃ rakkhitvā (keeping it for a while) means waiting for a certain time. Even what is blown down by the wind is similar to what has fallen due to the owner's loss of memory, so ‘‘sāmike apassantena gahetuṃ vaṭṭatī’’ (it is permissible to take it when the owner is not looking) is said. Therefore, it should be taken after waiting a while.

‘‘na taṃ paṃsukūla’’ (that is not paṃsukūla) is said. For that is not included in any of the twenty-three places of origin. Now, to show the distinction between prominent and not-so-prominent with regard to the paṃsukūla that is worthy of being received by a bhikkhu by this very occasion, ‘‘bhikkhudattiyepī’’ (even in what is given by a bhikkhu), etc., is said. There, gāhetvā vā dīyatī (either having it taken or giving it) means the robe that is given to the bhikkhus by those who give to the Saṅgha or the group, having delivered it with the vassagga (raining-season allowance). Senāsanacīvara (dwelling-cloth) is a robe given after having a dwelling made, (saying) "Let those dwelling in this dwelling use it." Na taṃ paṃsukūla (that is not paṃsukūla): the state of being not paṃsukūla is due to the reason stated earlier, and due to having had it taken and given. Therefore, he said, ‘‘no gāhāpetvā dinnameva paṃsukūla’’ (only what is given without having it taken is paṃsukūla). Tatrapī (even there): even in what is given by a bhikkhu without having it taken, in that gain for the bhikkhu by whom the robe is given, and in that giving, due to the existence and non-existence of great respect in both giving and receiving separately, the bhikkhudattiya has purity on one side, purity on both sides, and non-prominence; to show this meaning, ‘‘yaṃ dāyakehī’’ (that which by the donors), etc., is said, the meaning is that it is given by a samaṇa after placing (it) at (his) feet. Yassa kassacī (to whomever): to whichever of prominent and so on. Ruciyā (by preference): by inclination. Khantiyā (by forbearance): by the forbearance of contemplation.

Nissayānurūpapaṭipattisabbhāvo (the existence of conduct in accordance with the support) means the existence of conduct in accordance with the second of the four supports that has been promised by oneself among the four supports that have been stated by the teacher immediately after the higher ordination. Ārakkhadukkhābhāvo (the absence of the pain of guarding) is the absence of the pain of guarding the robe due to the paṃsukūla robe not being desirable. Paribhogataṇhāya abhāvo (the absence of craving for use) is due to its nature of being especially coarse. Pāsādikatā (being pleasing) means bringing about joy in others. Appicchatādīnaṃ phalanipphatti (the accomplishment of the fruits of having few desires, etc.) because the practice of the dhutaṅga must be accomplished only by having few desires, etc. Dwelling by undertaking the dhuta practice is only for the sake of accomplishing further right practice, so it is said ‘‘sammāpaṭipattiyā anubrūhana’’ (for the development of right practice). Mārasenavighātāyā (for the destruction of Māra's army) means for the destroying and defeating of Māra and Māra's army. Because he is restrained by body, speech, and mind, therefore yati, (restrained one), bhikkhu (monk). Dhāritaṃ yaṃ lokagarunā paṃsukūlaṃ, taṃ ko na dhāraye, (That paṃsukūla which was worn by the world's teacher, who would not wear it?) Or, because lokagarunā paṃsukūlaṃ dhāritaṃ, (the paṃsukūla was worn by the world's teacher), therefore ko taṃ na dhāraye (who would not wear it): this is the connection, because the words yaṃ and taṃ are exclusively related. Paṭiññaṃ samanussara (remember the promise) means remembering the promise given in the ordination hall in the presence of the Saṅgha headed by the teacher, saying "āma bhante" (yes, Bhante).

Thus ends the explanation of the Paṃsukūlikaṅga.

2. Explanation of the Tecīvarikaṅga

25. Catutthakacīvara (fourth robe) means the fourth robe suitable for wearing and covering, because the aṃsakāsāva (shoulder cloth) should not be rejected. Aññataravacanenā (by either statement): here, what should be stated is in the manner stated below. Yāva (as long as): each yāva-word should be connected individually as yāva na sakkoti (as long as he is not able), yāva na labhati (as long as he does not obtain), yāva na sampajjatī (as long as it is not accomplished). Na sampajjatī (is not accomplished) means it does not succeed. Nikkhittapaccayā doso natthī (there is no fault due to setting aside for a reason) means there is no fault of accumulation, storage, or defilement of the dhutaṅga. Āsanne (near) means in a place near the robe. Rajanakāsāvaṃ (dyeing-cloth) is the kāsāva (robe) that is used during the time of dyeing. Tatraṭṭhakapaccattharaṇaṃ (spread-cover kept there) is what has been determined as a spread-cover in a dwelling that belongs to oneself or another. "The aṃsakāsāva is a parikkhāracoḷa (equipment cloth), thus, as a spread-cover, even these two, the aṃsakāsāva, even when they are situated as extra robes, do not break the dhutaṅga," in the commentary it is said, so they say. Pariharituṃ pana na vaṭṭatī (but it is not proper to use) means because it is allowed only at the time of dyeing, it is not proper for the tecīvarika to use it as a constant habit. Aṃsakāsāva (shoulder cloth) means the kāsāva (robe) that should be kept on the shoulder. Kāyaparihārikenā (by one who protects the body) means by merely protecting the body from dangers such as wind and sun. Samādāyevā (only after undertaking) means only after taking. Appasamārambhatā (having little activity) means having little business. Kappiye mattakāritāyā (due to limiting to what is allowable): because even though many robes are allowed in the case of sitting cloths, etc., and equipment cloths, he remains only with three robes. Saha pattacaraṇāyāti sapattacaraṇo (together with bowl-wandering). Pakkhī (bird) is sapakkhako (having wings).

Thus ends the explanation of the Tecīvarikaṅga.

3. Explanation of the Piṇḍapātikaṅga

26. Atirekalābha (extra gain) means extra gain beyond the alms-food gain that was stated, "depending on morsel-food," (mahāva. 73, 128) meaning saṅghabhatta, etc. Saṅghabhatta (Sangha-meal) is a meal that should be given to the entire Sangha. Uddesabhatta (designated meal) is a meal that should be given having designated a few bhikkhus. Pakkhikaṃ (fortnightly meal) is a meal that should be given one day in a fortnight. Uposathikaṃ (Uposatha meal) is a meal that should be given on the Uposatha day. Pāṭipadikaṃ (first-day meal) is a meal that should be given on the first day. Vihārabhattaṃ (vihara-meal) is a meal that should be given having designated the monastery. Dhurabhattaṃ (regular meal) is a meal that should be given having kept it right there in the Dhura house. Vārakabhattaṃ (turn meal) is a meal that should be given in turn by the village dwellers, etc. ‘‘Saṅghabhattaṃ gaṇhathātiādinā’’ (with "Accept the Sangha-meal," etc.): the ādi-word includes uddesabhatta, etc. Sādituṃ vaṭṭantī (it is allowable to enjoy) because it is stated in the category of alms. Nirāmisasalākā (non-flesh ticket) is connected with medicine, etc. And they say it is yāvakālikavajja (avoiding for as long as it lasts). Vihāre pakkabhattampī (even cooked meals in the monastery): laypeople, having cooked a meal right here, provide a meal right in the monastery, thinking "We will give (it) to all the noble ones," that is allowable even for the piṇḍapātikas. Āharitvā (having brought) means having taken the bowl, having brought (it) from the house. Taṃ divasaṃ nisīditvā (having sat down that day) means having sat down that day by accepting the words of those saying "Bhante, do not wander for alms, alms will be brought right to the monastery." Serivihārasukha (the pleasure of independent dwelling) means the pleasure of dwelling in a monastery without being dependent on others. Ariyavaṃso (noble lineage) is the Dhamma talk connected with the Ariyavaṃsa Sutta (dī. ni. 3.309; a. ni. 4.28). Dhammarasa (Dhamma-taste) means the taste of joy, etc., associated with the Dhamma.

kosajjanimmaddanatā (freedom from deceit and stinginess). parisuddhājīvatā (purity of livelihood) from searching for food in the manner stated with "Just as a bee from a flower," etc. (dha. pa. 49; netti. 123). sekhiyapaṭipattipūraṇaṃ (fulfillment of Sekhiya practices) because the Sekhiya practices such as well-covered walking, etc., are accomplished by one who always enters houses. aparapositā (not being supported by others) due to moderation in receiving and due to the absence of crowded dwellings. parānuggahakiriyā (the act of helping others) by taking a small amount of alms in each family. mānappahānaṃ (abandoning conceit) by remaining in the last of livelihoods. And this was said, "This, monks, is the lowest of livelihoods, namely morsel-eating," etc. (itivu. 91; saṃ. ni. 3.80). rasataṇhānivāraṇaṃ (preventing craving for taste) from subsisting on mixed food. anāpattitā (being free from offenses) from the training rules of group meals, etc., due to not accepting invitations.

cātuddiso (belonging to the four directions). Ājīvassa visujjhatī (his livelihood is purified): his livelihood is purified. Attabharassā (self-supporting) means of one who is self-supporting by supporting himself with easily obtainable requisites in a faultless manner. From that very thing, anaññaposino (not supporting others) by not supporting saddhivihārikas (co-residents), etc., or others due to being a solitary dweller. By (using) two words, it shows simple living, easy maintenance, supreme fewness of wishes, and contentment, by wandering with a robe that protects the body and alms-food that protects the belly. Devāpi pihayanti tādino (even the devas envy such a one): even the devas, such as Sakka, envy that piṇḍapātika bhikkhu who is greatly peaceful due to his karma of body, speech, and mind being greatly peaceful, who is endowed with supreme mindfulness and skillfulness, and who is always mindful. They generate respect, creating reverence for his qualities such as virtue, not to mention humans. If he is lābhasakkārasilokasannissito (dependent on gains, honor, and praise), it means he does not long for that.

Thus ends the explanation of the Piṇḍapātikaṅga.

4. Explanation of the Sapadānacārikaṅga

27. Iminā means by the going on almsround from house to house. Kālataraṃ means early in the morning. Aphāsukaṭṭhānaṃ means an unsuitable place, a difficult place to enter due to dangers and disturbances. Purato means in front, while going on the street, even before entering the house. Pattavissaṭṭhaṭṭhānaṃ means the place for throwing the bowl, at the door of Sakka, who stood creating the appearance of a weaver in the weaver's street. An extremely demanding alms-seeker sits there that day without expecting alms, therefore anulometi he conforms to that. Due to the absence of regular visits to any family, there is a lack of familiarity, hence kulesu niccanavakatā there is constant newness among the families. Due to his mind not clinging anywhere and due to his gentle nature, candūpamatā he is comparable to the moon. Kulesu, because of the absence of a possessive attitude towards families, there is maccherappahānaṃ abandonment of stinginess there. Due to the absence of discrimination in benefiting others, there is samānukampitā equal compassion. Kulūpakādīnavā are the drawbacks such as the tendency of families to become closely attached. Avhānānabhinandanā means not accepting invitations in the form of invitations. Abhihārena means with the offering of alms. Sericāraṃ means wandering as one pleases.

Thus ends the explanation of the chapter on the practice of going on almsround from house to house.

5. Explanation of the Chapter on the Ekāsanika Practice

28. Nānāsanabhojanaṃ means eating on different seats, partaking of food while sitting separately in different sittings, without eating in one sitting. Patirūpaṃ means appropriate, not liable to be criticized. Vattaṃ kātuṃ vaṭṭati means it is fitting to perform the duty. Vattaṃ (duty) means something that must be done in a place of respect. However, to show the method of undertaking it, he states the Theravāda saying, ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā’’ etc. Its meaning is - a bhikkhu observing the ekāsanika practice, while eating, should protect his seat, which means he should not get up until the end of the meal, due to the distinction of the dhutaṅga. Or he should protect the food, which means he should not get up without eating it, until he starts to eat. Since this twofold aspect is not present here, the intention is that the performance of the duty does not protect the dhutaṅga. Therefore, he says ‘‘ayañcā’’ etc. With ‘‘Bhesajjatthamevā’’, he shows that even ghee etc., are allowable only for the purpose of medicine. Appābādhatā means freedom from illness. Appātaṅkatā means living without difficulty, absence of bodily suffering. Lahuṭṭhānaṃ means the body's quick mobility. Balaṃ means bodily strength. Phāsuvihāro means living comfortably. All this is a phrase rejecting the changes that arise due to eating many times. Rujā means diseases. Na kammamattano means he does not neglect his own work, the yogic practice before and after the meal, because of not being preoccupied due to eating often, and because of being healthy, this is the intention.

Thus ends the explanation of the chapter on the ekāsanika practice.

6. Explanation of the Chapter on the Pattapiṇḍika Practice

29. Appaṭikūlaṃ katvā bhuñjituṃ vaṭṭati means it is allowable to eat making (the food) non-repulsive, the intention is that even not taking repulsive food is possible. Pamāṇayuttameva gaṇhitabbaṃ means one should not take too much, thinking "I will take only one bowl" and then throw it away. Nānārasataṇhāvinodanaṃ means the removal of craving for various tastes in food. Here, atriccho means one who desires various tastes present in various dishes, and atricchatā is the state of being very desirous; atricchatāya pahānaṃ is the abandonment of that excessive desire. Āhāre payojanamattadassitā means showing only the purpose allowed by the Teacher in food, without greed for the various tastes. If one takes various curries placed in separate dishes, there might be scattered eating because of enjoyment in each one, but this (monk) is not like that, being mindful of the single bowl; therefore, it is said ‘‘avikkhittabhojitā’’ meaning not scattered in eating. Okkhittalocano means with eyes cast down, mindful of the bowl. Paribhuñjeyya means he should be able to partake.

Thus ends the explanation of the chapter on the pattapiṇḍika practice.

7. Explanation of the Chapter on the Khalupacchābhattika Practice

30. Atirittabhojanaṃ means the additional food that is offered to one while eating, by rejecting it. Puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ, one should not eat again having made the food allowable, because this dhutaṅga has that as its subject. Therefore, he says ‘‘idamassa vidhāna’’. Yasmiṃ bhojane means in which food that is being eaten. Tadeva bhuñjati, he eats only that, not another. Anatirittabhojanāpatti is the offense of eating extra food, being far from that is non-offending. Odarikattaṃ is gluttony, filling the belly, the absence of that is due to sustaining life even with one morsel. Nirāmisasannidhitā is not eating what has been stored. Pariyesanāya khedaṃ na yāti he does not go to the trouble of searching again. Santosaguṇādivuḍḍhisañjananaṃ is the generation of growth in contentment etc., for those who strive for elimination. Idaṃ means this is the khalupacchābhattikaṅga.

Thus ends the explanation of the chapter on the khalupacchābhattika practice.

8. Explanation of the Chapter on the Āraññika Practice

31. Gāmantasenāsanaṃ pahāya araññe aruṇaṃ uṭṭhāpetabbaṃ means having abandoned the dwelling place near the village, one should make the dawn rise in the forest. Here, to show the village boundary and the forest in their true form, ‘‘tattha saddhiṃ upacārenā’’ etc., is begun. There, because the dwelling place near the village falls within the village boundary, ‘‘gāmoyeva gāmantasenāsana’’ it is said that the village itself is the dwelling place near the village. The connection is that any settlement whatsoever is called a village. Indakhīlā are the doorposts. Tassā means of that, of the clod of dirt. The definition of a forest according to the Vinaya is found in the adinnādānapārājike (pārā. 92). There, to show both of them without confusion in the complete grasp of the places of non-giving, saying "whether village or forest," ‘‘ṭhapetvā gāmañcā’’ etc., is said. Indeed, the village boundary in the world goes by the very name of village. However, without going into details, a place free from the village is indeed a forest, therefore in the abhidhamme (vibha. 529) it is said that having ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’ gone outside the doorposts from the village, all of that is a forest. Suttantikapariyāyena according to the Suttanta method, the phrase "five hundred bow-lengths to the west" appears in the forest-dweller's training rule (pārā. 654) referring to a forest-dwelling bhikkhu. Indeed, he is not mentioned in the sutta, "a forest dweller is one who dwells in the forest, a remote dwelling place," which follows the Vinaya method. And this is a Suttanta commentary, therefore here the Suttanta story is the standard in all respects. Therefore, showing that the definition that appears there should be taken, he states the method of measuring with ‘‘taṃ āropitena ācariyadhanunā’’ etc. Indeed, that same method is stated in the majjhimaṭṭhakathānayova (ma. ni. aṭṭha. 1.296) as idamettha pamāṇa.

Tato tato maggaṃ he closes off the small paths here and there. Dhutaṅgasuddhikena by one devoted to the purification of the dhutaṅga. Yathāparicchinne kāle means for the best, all three seasons, for the moderate, two, for the mild, one season. Even there dhutaṅgaṃ na bhijjati the dhutaṅga is not broken due to enthusiasm. Nipajjitvā gamissāmā it is said that the dhutaṅga is broken due to the laxity of the mind if we go lying down. Araññasaññaṃ manasi karonto thinking in his mind "I will live in seclusion, the bodily seclusion obtained as it has been should be made fruitful", because of the existence of mindfulness, ‘‘bhabbo…pe… rakkhitu’’ it is said that he is capable of protecting (the dhutaṅga). Assa the cittaṃ na vikkhipanti mind of the forest dweller is not distracted because of not approaching the objects of sense. Vigatasantāso hoti he is free from fear due to familiarity with seclusion. Jīvitanikantiṃ jahati he abandons attachment to life because of removing the fear of death by living in the forest with many dangers. Pavivekasukharasaṃ assādeti he enjoys the taste of the happiness of seclusion due to the absence of association with people. Ārādhayanto means delighting in. Because of the basis of determination of seclusion through practice as instructed, the āraññikaṅga practitioner is said to be like a vehicle, therefore it is said ‘‘avasesadhutāyudho’’, the meaning is, armed with the remaining dhutaṅga practices.

Thus ends the explanation of the chapter on the āraññika practice.

9. Explanation of the Chapter on the Rukkhamūlika Practice

32. Channaṃ means covered, covered with brick coverings etc., a dwelling, is the meaning. Sīmantarikarukkho is a tree standing on the border of the territory of two kings. There, the armed forces of those kings might approach and fight from time to time, and thieves and highwaymen might gather, not allowing the bhikkhu to sit comfortably. Cetiyarukkho is a sacred tree esteemed by people as "inhabited by a deity," and is not secluded due to people approaching to worship it. Niyyāsarukkho is a resinous tree, such as the sal tree. Vaggulirukkho is a tree frequented by bats. Sīmantarikarukkha etc., are dangerous and difficult to find seclusion in, therefore he says ‘‘ime rukkhe vivajjetvā’’ having avoided these trees. Paṇṇasaṭaṃ means fallen leaves from the tree. Paṭicchanne ṭhāne nisīditabbaṃ one should sit in a covered place, for the purpose of concealing the state of being a tree-root dweller. Channaṃ shelter is also for the purpose of listening to the Dhamma etc. Therefore, it is said ‘‘jānitvā aruṇaṃ uṭṭhāpitamatte’’ having known, as soon as the dawn has risen.

Abhiṇhaṃ tarupaṇṇavikāradassanenā by frequently seeing the change, the moment-to-moment dissolution, in the trees or in the leaves of the trees. Senāsanamaccherakammārāmatānaṃ of dwelling place stinginess, delighting in new construction. Devatāhī by the tree deities. Indeed, they also live in tree-dwelling mansions, living in the trees. This is also a tree, therefore sahavāsitā it is co-dwelling. Vaṇṇito it is praised with ‘‘appāni cevā’’ etc. Nissayoti ca bhāsito and it is spoken of as a support, in this way: "Going forth depending on the tree-root dwelling" (mahāva. 73, 128). Abhirattāni are green in their young age, nīlāni are dark in their middle age, paṇḍūni are yellow in their old age. Patitāni are fallen due to wilting. Thus passanto tarupaṇṇāni seeing the tree leaves, he panūdati dispels the perception of permanence in reality, only the perception of impermanence is established for him. Because the Buddha's birth, enlightenment, turning of the wheel of the Dhamma, and passing away all occurred at the foot of a tree, therefore it is said ‘‘buddhadāyajjaṃ rukkhamūla’’ the foot of a tree is the Buddha's heritage.

Thus ends the explanation of the chapter on the rukkhamūlika practice.

10. Explanation of the Chapter on the Abbhokāsika Practice

33. If it is said merely "I reject the foot of a tree," the shelter is not rejected at all, therefore ‘‘channañca rukkhamūlañca paṭikkhipāmī’’ it is said "I reject the shelter and the foot of a tree." Indeed, the undertaking of the dhutaṅga succeeds by rejecting all opposing factors, not otherwise. By "for the sake of hearing the Dhamma," even one speaking the Dhamma on Uposatha days etc., is allowed to enter the shelter at the request of those listening, in order to protect their minds, but having spoken the Dhamma, he should go to an open space. The same method applies to the tree-root dweller. Uposathatthāyā for the purpose of the Uposatha ceremony. Uddisantenā by one giving instruction to others. Uddisāpentenā by one taking instruction himself. Maggamajjhe ṭhitaṃ sālaṃ a hall standing in the middle of the road, like in Sri Lanka, a hall that must be entered directly without deviating from the road. Vegena gantuṃ na vaṭṭati it is not allowable to go quickly, due to inappropriateness. Yāva vassūparamā ṭhatvā gantabbaṃ, one should stay until the end of the rains and then go, the intention is that the dhutaṅga is not broken until then.

Rukkhassa anto means the foot of the tree. However, for a mountain, the pabbata area is like the slope of the mountain. Acchannamariyādaṃ means a boundary not made above by way of a covering, so that rainwater does not enter. But if rainwater enters inside the slope, it is considered an open space, and it is allowable to enter there. Sākhāmaṇḍapo is a pavilion sparsely covered with tree branches. Pīṭhapaṭo is a stiffened cloth.

Paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati the dhutaṅga is broken at the moment of entering, having excluded the slope etc., as mentioned, this is the intention. Jānitvā having entered the shelter or the foot of a tree for the purpose of hearing the Dhamma etc., and sitting, knowing that "now the dawn is rising." Even at the foot of a tree, there might be attachment-based dwelling-place attachment because of the comfort of dwelling in some place, but not so in the open space, therefore āvāsapalibodhupacchedo the benefit of cutting off dwelling-place attachment is mentioned here. Pasaṃsāyānurūpatāti aniketā because it is suitable to the praise, the characteristic of being homeless. Nissaṅgatā due to the absence of dwelling-place attachment, there is non-attachment there. Because there is no such thought as "there is no place to live in such and such a direction, therefore it is not possible to go there," cātuddiso he is open to all directions. Migabhūtenā having become like a deer due to the absence of possessions. Sito dependent. Vindatī he obtains.

Thus ends the explanation of the chapter on the abbhokāsika practice.

11. Explanation of the Chapter on the Sosānika Practice

34. Na susānanti, not a charnel ground. Here, the prefix "na" has a different meaning, implying a dwelling place devoid of the characteristics of a charnel ground. Na tatthāti, one should not dwell in a place merely designated as "charnel ground". The characteristic of a charnel ground is not established merely by its name. Therefore, he said, "na hī"-tiādi. Jhāpitakālato pana paṭṭhāya…pe… susānameva, from the time of cremation onwards...pe... it is indeed a charnel ground, due to acquiring the characteristic of a charnel ground merely by a corpse lying there. For, a place where a corpse lies is called "susāna".

‘‘tasmiṃ pana vasantenā’’tiādi vuttaṃ.Garukanti, difficult to avoid. To show that very difficulty in avoiding, ‘‘tasmā’’tiādi vuttaṃ. Tattha, uppannaparissayavighātatthāyāti, because a charnel ground is a secret haunt for humans, robbers might come whether they have committed crimes or not. If, seeing the owner of goods near a bhikkhu, they discard the goods near the bhikkhu and flee, people might seize the bhikkhu, thinking "he is the thief," and beat him. Therefore, in the monastery, having informed saṅghattheraṃ vā, the elder of the Sangha, or rājayuttakaṃ vā, the royal official appointed in the village for alms-round, about one's practice of living in a charnel ground, yathā tādiso, añño vā parissayo na hoti, tathā, one should dwell with diligence so that such or any other danger does not arise. To show that even when walking, when the cremation ground is not directly in front, one should direct one's gaze there for the sake of generating saṃvega, ‘‘addhakkhikena āḷahanaṃ olokentenā’’ti vuttaṃ.

Uppathamaggena gantabbaṃ, one should go by an unfamiliar path, for the sake of keeping one's practice of living in a charnel ground concealed. Ārammaṇanti, in that charnel ground, divāyeva ārammaṇaṃ vavatthapetabbaṃ, one should determine the object of attention during the day itself, saying, "This is a termite mound, this is a tree, this is a stump," etc. Bhayānakanti, a termite mound etc., that causes fear. Kenaci, someone wandering nearby, throwing a clod of dirt, a stone, etc., leḍḍupāsāṇādinā āsanne vicarantīti na paharitabbā, should not be struck. Tilapiṭṭhaṃ, vuccati palalaṃ, is called sesame flour. Māsamissaṃ bhattaṃ, māsabhattaṃ, rice mixed with meat is meat-rice. Guḷādīti, with the word ādi-saddena, it includes solid cakes like sesame sweets, etc. Kulagehaṃ na pavisitabba, one should not enter a family's house, because the inside of a family's house is permeated with the smoke of the departed and haunted by spirits. Devasikaṃ chavaḍāho, dhuvaḍāho, a daily cremation. Matañātakānaṃ tattha gantvā devasikaṃ rodanaṃ, dhuvarodanaṃ, the daily weeping of the dead person’s relatives after going there. Vuttanayenāti, in the way stated, "jhāpitakālato pana paṭṭhāyā"-ti in the way stated. ‘‘susānaṃ agatadivase’’ti, because it is desired to leave in the last watch of the night, aṅguttarabhāṇakā.

maraṇassatipaṭilābho. Because of that itself, appamādavihāritā. Because of seeing the discarded corpse there, asubhanimittādhigamo. Because of that itself, kāmarāgavinodanaṃ. Because of frequently noticing the body's foul, bad-smelling, and disgusting nature, abhiṇhaṃ kāyasabhāvadassanaṃ. And because of the recollection of death, saṃvegabahulatā. By seeing the sick and the decrepit dead there, ārogyayobbanajīvitamadappahānaṃ. Because of overcoming small and great fears, bhayabheravasahanatā. Because for one who is stirred up, proper exertion is possible, amanussānaṃ garubhāvanīyatā. Niddāgatampīti, even while asleep, the meaning is even in a dream.

Iti sosānikaṅgakathāvaṇṇanā.

12. Yathāsanthatikaṅgakathāvaṇṇanā

35.Senāsanagāhaṇe, in taking a dwelling place, raising objections to others' choices, asking and looking around, weighing "this is beautiful, this is not beautiful," is senāsanaloluppaṃ. Tuṭṭhabbanti, one should be content. Because of the remoteness of the monastery, dūreti vā, or the excessive proximity of places where many gather, etc., accāsanneti vā pucchituṃ na labhati, one should not ask, because the dhutaṅga is defiled by asking. Oloketunti, to look with greed. Sacassa taṃ na ruccatī, if that dwelling place taken according to chance is not pleasing to that yathāsanthatika because of discomfort, for one who is mild, in the absence of disease, abandoning what was taken according to chance and taking another dwelling place is greed; for one who is moderate, going and looking around; for one who is strict, asking. There is certainly nothing to be said for all who raise objections before taking.

sabrahmacārīnaṃ hitesitā. By that, it accords with loving-kindness. Because of not making distinctions between beautiful and unbeautiful, hīnapaṇītavikappapariccāgo. By that, it accords with such characteristics. Because of that itself, anurodhavirodhappahānaṃ. Dvārapidahanaṃ, due to receiving permission. Yathāsanthatarāmatanti, delighting in the dwelling place taken according to chance, as it was assigned.

Iti yathāsanthatikaṅgakathāvaṇṇanā.

13. Nesajjikaṅgakathāvaṇṇanā

36.Seyyanti, lying down is a characteristic of posture. By the rejection of that, the beds and cushions etc., seyyā paṭikkhittā eva honti, are rejected. And because here, the meaning intended by "nesajjiko" is that one has a habit of living only by sitting, having rejected lying down, lying down is the direct opposite here, not the others, because they are not undesired and are impossible. For here, the posture associated with laziness is desired as the opposite, not the others. And it is not possible to live only by sitting without walking and moving around, because it is so practiced. Therefore, lying down is the direct opposite here. Therefore, he said, ‘‘tena panā’’tiādi. Caṅkamitabbaṃ, one should walk, one should not sit all night thinking, "I am a nesajjika." For a body sustained by other postures is capable of attention.

pañcaṅgo. Some say that it is five-limbed because of the four limbs and leaning on the back. Ubhosu passesu, to prevent the notion that there is no difference between a nesajjika and a non-nesajjika for a nesajjika who lives leaning comfortably on both sides and on the back, abhayatthero nidassito ‘‘thero anāgāmī hutvā parinibbāyī’’ti.

upacchedananti, the most effective means of cutting off hindrances should be seen. Sabbakammaṭṭhānānuyogasappāyatā, because sitting is on the side of non-sloth and non-restlessness. Because of that itself, pāsādikairiyāpathatā. Vīriyārambhānukūlatā, it is suitable for applying energetic balance. Because of that itself, sammāpaṭipattiyā anubrūhanatā. Paṇidhāyāti, having established. Tanunti, the upper body. Vikampetīti, it shakes, it obstructs desire, this is the meaning. Vatanti, dhutaṅga.

Iti nesajjikaṅgakathāvaṇṇanā.

Dhutaṅgapakiṇṇakakathāvaṇṇanā

37.According to the standpoint of sekkhaputhujjanā, siyā kusalāni, they might be wholesome; according to the standpoint of khīṇāsavānaṃ, siyā abyākatāni, they might be indeterminate. Here, sekkhaputhujjanā practice the dhutaṅgas for the sake of perfecting practice, khīṇāsavā for the sake of pleasant abiding. Akusalampi dhutaṅganti, the meaning is that there is also the practice of dhutaṅgas with an unwholesome mind. That is not fitting, for the abandonment associated with an unwholesome mind is not called a dhutaṅga. Why? Because of the absence of the characteristic. For this being an aspect of the person, knowledge, or volition that shakes off defilements, that does not occur in unwholesome states. Therefore, to show this meaning that even if one is an āraññika etc., by merely living in the forest etc., they are indeed āraññikas etc., but they are not āraññikaṅgas etc., ‘‘na maya’’ntiādi vuttaṃ. Tattha, imānīti, these are the dhutaṅgas. Vuttaṃ, it is said in the explanation of the meaning of the word below. Na ca akusalena koci dhuto nāma hoti, the meaning is that no one is purified by unwholesomeness, by way of shaking off defilements. Yassa, of which bhikkhu, etānisamādānāniaṅgāni, by this first alternative meaning, he shows that "there is no unwholesome dhutaṅga." Na ca akusalaṃ kiñci dhunātī, and unwholesomeness does not shake off any evil whatsoever, because of non-opposition. Yesaṃsamādānānaṃ, of which vows, taṃakusalaṃ, that unwholesome state, like knowledge, aṅganti katvā tāni dhutaṅgānīti vucceyyuṃ, should be made an aspect, those should be called dhutaṅgas. By this second alternative meaning, he shows that "there is no unwholesome dhutaṅga." Nāpi akusalantiādi, the connection is by way of a third alternative meaning. Tasmātiādi, the conclusion of the meaning that was stated.

Yesanti, he says referring to the abhayagirivāsikas. For they say that dhutaṅga is merely a concept. If that were so, since it does not exist in ultimate reality, there would be no shaking off of defilements, nor would there be a need for undertaking it, to show that their statement contradicts the Pali, ‘‘kusalattikavinimutta’’ntiādi vuttaṃ. Tasmāti, because these faults are unavoidable in the conceptual view, therefore, taṃtesaṃ vacanaṃ na gahetabbaṃ, their statement should not be accepted, the meaning is that the intentional view stated above should be accepted. Since these dhuta qualities are included in the first and third terms of the wholesome triad, therefore, they might be associated with pleasant feeling, they might be associated with neutral feeling, they might be states of result and states subject to result, they might be states that are neither result nor subject to result, they might be sustained and subject to sustenance, they might be defiled and subject to defilement. Thus, their inclusion should be distinguished appropriately with the remaining dual and triple sets.

‘‘dhutakileso puggalo’’ti adhippeto. Similarly, all the Noble Path is without exception kilesadhunano dhammo, a Dhamma that shakes off defilements, especially the Supreme Path. But by way of implication, it is insight knowledge, etc. By the lower determination, knowledge associated with the volition of dhutaṅga should be seen. Having shown dhuta thus, since the dhutavāda to be shown is twofold, like the difference in dhuta, due to the difference in dhutavāda, therefore, a tetrad is possible here with respect to their rejection and the rejection of both, to show that, ‘‘atthi dhuto’’tiādi vuttaṃ.

Tayidanti, this is a particle, its meaning is "so ayaṃ". Dhutadhammā nāmāti, because they assist the volition of dhutaṅga, which has obtained the name "dhuta" because of its tendency to shake off evil states that are opposed to the practice of dhutaṅga, therefore they are called dhutadhammā. Appicchatā santuṭṭhitāca, scarcity of wishes and contentment, due to the tendency to act without greed towards conditions that have and have not been attained, is in essence non-greed. Because of the thorough cutting off, severing, from the stains of greed etc., which are caused by craving for requisites etc., from association in groups and gatherings etc., from the separation of the mind from contact, sallekhatā pavivekatāca, austerity and seclusion, dvīsu dhammesu anupatanti, fall under these two states, they are included within them, they are embraced by them, because both of them are different aspects of the same tendency. These two are non-greed and non-delusion. With these wholesome states, there is this thing, by which knowledge the renunciant, established in paṃsukūlikaṅga etc., should cultivate and practice the qualities of dhuta as instructed, that knowledge is this thing. Therefore, he said, ‘‘idamatthitā ñāṇamevā’’ti. Paṭikkhepavatthūsū, in the things to be rejected by those various dhutaṅgas, such as robes belonging to householders etc. Lobhanti, craving. Tesveva vāti, or just in the things to be rejected. Ādīnavapaṭicchādakanti, covering the dangers of protection, suffering, dependent livelihood, thieves, fear, etc. Anuññātānanti, of those things permitted by the Teacher with a desire for harmless enjoyment, such as rugs, blankets, etc. Paṭisevanamukhenāti, by way of enjoyment, by that pretext, this is the meaning. Atisallekhamukhenāti, by way of extremely austere practice, by way of rejecting even things suitable for the strictest practitioners, this is the meaning.

‘‘dukkhāpaṭipadañca nissāya rāgo vūpasammatī’’ti. Austerity arises for one who is fully aware; where there is mindfulness and full awareness, delusion has no basis, for unremitting effort arises. Therefore it was said, ‘‘sallekhaṃ nissāya appamattassa moho pahīyatī’’ti. Etthāti, in these dhutaṅgas. Tatthāti, in forests, at the foot of trees.

Sīsaṅgānīti, the chief aspects, the meaning is that they are supreme aspects because they are included by some because of their non-interruption and ease of practice. Asambhinnaṅgānīti, aspects that are not mixed by anyone, it is said that they are aspects that are separate. Kammaṭṭhānaṃ vaḍḍhati, the meditation subject increases, even for one of lustful, deluded or hateful character, this is the meaning of dhutaṅgaṃ sevantassā. Hāyati, the meditation subject declines, for one who is delicate and cannot tolerate austere practices. Vaḍḍhateva, it certainly increases for one of great character, this is the meaning. Na vaḍḍhati, the meditation subject does not increase for one devoid of requisite conditions. Ekameva hi dhutaṅgaṃ, indeed, one dhutaṅga, as it shakes off defilements, is of the nature of volition. Therefore, he said, ‘‘samādānacetanā’’ti.

"Forty-two occur": having said this, to show the possibility of all thirteen of the bhikkhus' parihāras together, the passage beginning "sace hi" was stated. There, it was stated "he can partake of all the dhutaṅgas with a single effort." How is the rukkhamūlikaṅga possible for one dwelling in the open air? Because of the statement "I reject the channaṅga, I undertake the rukkhamūlikaṅga" (Visuddhi. 1.32), when the dawn arises in a covered place, the dhutaṅga is broken, not in the open air. Therefore, due to the absence of a cause for breaking, that too is unblemished. Similarly, it should be understood that the yathāsanthatikaṅga is present due to the absence of greed for lodgings. Āraññikaṅga is rejected by the ohīyanasikkhāpada (pāci. 691-692) from the group, khalupacchābhattikaṅga by the anatirittabhojanasikkhāpada (pāci. 238-240). For a bhikkhunī who has been invited, it is not allowed to eat having made an excess. And the undertaking of a dhutaṅga is for the abandonment of greed in a permissible object, not in an impermissible one, since it is rejected by the sikkhāpada itself. Only eight occur, because for bhikkhunīs, even the five, along with saṃkaccikacīvara etc., go into the single category of ticīvara. Among those stated: among the thirteen stated for bhikkhus, excluding the tecīvarikaṅga due to the absence of the vinayakamma of ticīvara-adhiṭṭhāna, twelve are for sāmaṇeras. Seven: among the eight stated for bhikkhunīs, excluding one due to the absence of the vinayakamma of ticīvara-adhiṭṭhāna, seven remain. Having made this "excluding the tecīvarikaṅga" continuously applicable, "seven for sikkhamānasāmaṇerīs" is stated. Patirūpāni: unbecoming to the state of an upāsaka.

The explanation of Dhutaṅganiddesa is finished.

Thus, the explanation of the second chapter.

3. Kammaṭṭhānaggahaṇaniddesa Explanation

38.Appicchatādīhī: by appicchatā, santuṭṭhi, sallekha, paviveka, apacaya, vīriyārambha, etc. Pariyodāte: thoroughly purified, without defilements. Imasmiṃ sīle: in the fourfold pārisuddhi sīla, as stated. Referring to this very teaching, "develop the mind," he says, "because it was taught very concisely." Ko samādhī: a question about its nature. Kenaṭṭhena samādhī: in what sense is it called samādhi, what object does the word "samādhi" refer to? Katividho: a question about its divisions.

"Samādhi is of many kinds," etc., was stated. There, bahuvidho: of many kinds in terms of kusala etc. Nānappakārako: of various kinds due to the diversity of ālambana, manasikāra, chanda, paṇidhi, adhimokkha, abhinīhāra, saññā, etc. Na sādheyyā: the development of lokiya samādhi is what is intended here, and that should not be pursued. For if, in extracting samādhi from among jhāna, vimokkha, etc., and making a distribution with the divisions obtainable from it, all the categories of samādhi that have come in the Jhānavibhaṅga, etc. (vibha. 508 ff) would have to be explained. And in that case, there would be no opportunity for explaining this method of developing lokiya samādhi that is intended. Furthermore, the kind of becoming that arises from it, which is threefold, fourfold, or jhāna-based, distinguished by inferior etc. divisions, and ninefold as brahmapārisajja etc., or tenfold or elevenfold as vehapphala etc. based on the fifth jhāna. If that range of becoming were to be determined and stated, it would lead to distraction, just like something outside one’s scope. Therefore, he said, "and it would further lead to distraction." Kusalacittekaggatā: kusalā, having the characteristics of being blameless and resulting in happiness, cittekaggatā.

samādhānaṃ. Samādhi has the characteristic of being undistracted and the function of consolidating. Ādhānaṃ, placing, in a correct, undistracted way is samādhānaṃ. Or, indeed, samādhi has the characteristic of being undistracted and the function of destroying distraction. Therefore, since it is the cause of the mind's steadiness on a single object, he says "it means establishing." For that is what is indicated by "steadiness, stability, and non-wavering of the mind" (dha. sa. 15). And the mention of a single object here is to show the continuous and stable nature of samādhi. For that, the steadiness of a lamp is shown in the Aṭṭhakathā. Ānubhāvena: by power, meaning by way of condition. Avikkhipamānā: not distracting, not subsiding. For samādhi has the characteristic of subsiding. By this, he shows its opposition to distraction. Avippakiṇṇā: not scattered. By this, its characteristic of being undistracted.

avikkhepalakkhaṇo. Vikkhepaviddhaṃsanaraso, because it destroys distraction, or thus it accomplishes. Avikampanapaccupaṭṭhāno, it stands firm against distraction, or makes the associated states stand firm in that way. Sukha: happiness free from worldly attachment should be understood.

39. Because there is no division of samādhi that can be obtained by the characteristic of being undistracted, which is unique to samādhi, he says "by the characteristic of being undistracted, it is of one kind." Vitakka, appanā, occurs seeming to apply associated mental states on the object. Thus, that is what is indicated by "appanā byappanā" (dha. sa. 7). However, in all great and unsurpassed jhāna states, "appanā" is an Aṭṭhakathā expression due to its prominence. Similarly, in the paritta jhāna, which is the place of its arising, it is a conventional expression. Just as the term gāmūpacāra, etc., is used for the area near a village, he says "it is twofold in terms of upacāra and appanā." Here, however, it should be understood in terms of samādhi. What is called loka is the cycle of existence due to the meaning of decay and destruction; being bound by that, it is fixed in the world, or known there, it is lokiyo. By not being bound by that, it is superior to the world, having transcended it, it is lokuttaro. Although lokiya samādhi is grasped here as something to be cultivated, "it is twofold in terms of lokiya and lokuttara" is stated having grasped both together in order to determine the other from that. Sappītikanippītikavasenā: sappītiko, accompanied by pīti, exists with pīti, associated with pīti. Nippītiko, without pīti, does not have pīti, dissociated with pīti. In terms of those. Sukhasahagato, having gone to a state of simultaneous arising etc. with sukha, means associated with sukha. The same method applies to upekkhāsahagate also. Upekkhā here, however, refers to adukkhamasukhavedanā. For it is indifferent to the occurrence of happiness and suffering because it is established in a state of neutrality. Here, the term sukhasahagata includes sappītika, and a part of nippītika; the term upekkhāsahagata, however, includes only a part of nippītika; this is the distinction between these terms.

hīno, brought to a state of prominence by its own conditions, paṇīto, existing between the two, majjhimo. Savitakko, with vitakka, when occurring in association, savicāro, with vicāra, savitakko ca so savicāro cāti savitakkasavicāro. By the term ādi, avitakkavicāramatto and avitakkāvicāro are included. There, because of the absence of association with vitakka beyond vicāra, avitakko ca so vicāramatto cāti avitakkavicāramatto. Or the word matta has the meaning of eliminating a distinction. For savitakkasavicāro samādhi is savicāro with vicāra qualified by vitakka, but this is vicāramatto, without the qualification called vitakka, therefore avitakkavicāramatto. Or, because vitakka has been abandoned by means of cultivation, this is vicāramatto due to the absence of vitakka, and to show that there is no other associated state of its own apart from vicāra, the term vicāramatta is qualified by the word avitakka. Avitakkāvicāro is devoid of both. Pītisahagatādivasenā: in terms of pītisahagata, sukhasahagata, upekkhāsahagata. What should be stated here is the same method as stated in the sukhasahagata-duka. Because it is completely broken by opposing factors, paritto. Or paritta means very small, and this too is like paritto because of its small power, it is paritto. Having gone to a state of greatness due to the suppression of defilements, due to abundant fruit, and due to long continuity, or gone to by great ones with generous desire etc., one who has undertaken, mahaggato. Even in terms of making an object, it does not have measuring factors, or the opposition to those, appamāṇo.

dukkhāpaṭipado. Because the bhāvanāpaññā, which brings about appanā, is more distinguished than natural wisdom, it is called abhiññā; dandhā, slow, mandā, dull, is the abhiññā of this one, dandhābhiñño. Dukkhāpaṭipado ca so dandhābhiñño cāti dukkhāpaṭipadādandhābhiñño, samādhi. From that etc. Catujhānaṅgavasenā: in terms of being a factor of the four jhānas, this is stated according to the fourfold method. Hānabhāgiyādivasenā: in terms of being on the side of decline, etc.

Samādhi Ekaka Duka Explanation

Channaṃ anussatiṭṭhānāna: of the six anussati kammaṭṭhānas such as buddhānussati etc. Imesaṃ vasenā: in terms of these ten kammaṭṭhānas. By "ekaggatā in the preliminary part," the inclusion of the various preliminaries and access that are helpful for appanā should also be understood, not just the single preliminary. Appanāsamādhīna: a genitive word in the relation of helping and being helped, like in "purisassa attho" etc. Parikamma: gotrabhu. To show that the samādhi is not paritto, "of the first jhāna" etc. is stated.

Tīsu bhūmīsū: in the kāma, rūpa, and arūpa bhūmis. Because it is intended as kusalacittekaggatā, "associated with the ariya path" is stated. Siyā sappītiko, siyā nippītiko: this non-definitive statement means that with the generality of access samādhi, the access samādhi of all the jhānas might be sappītiko, or it might be nippītiko, in the vīthi of various preliminaries. However, in the vīthi of a single preliminary, the access samādhi of the initial two or three jhānas is only sappītika, of the others only nippītika, because of the absence of a discordant feeling being a condition for cultivation, and because there is no change of feeling in a single vīthi. Siyā sukhasahagato, siyā upekkhāsahagato: here too, the meaning should be understood in the same way as stated. There, however, "of the initial two or three jhānas" was stated, here "of the three or four jhānas" should be stated.

Samādhi Tika Explanation

Paṭiladdhamatto: merely attained, uncultivated, undeveloped. For that is hīno due to being very weak and feeble. Nātisubhāvito: not brought to a state of very high quality. Subhāvito: well cultivated, brought to a state of proper excellence. Therefore, he said "having attained mastery." The hīnatā etc. of these should also be understood in terms of the inferiority etc. of desire etc. Thus, that which is motivated by a desire for generous meritorious results is hīno, that which is motivated for the accomplishment of lokiya abhiññā is majjhimo, that which is motivated by a desire for seclusion and stands in the ariya state is paṇīto. Or that which is motivated for one's own benefit, for the sake of worldly prosperity, is hīno, that which is motivated only by a non-greedy intention is majjhimo, that which is motivated for the benefit of others is paṇīto. Or that which is motivated by a worldly intention is hīno, that which is motivated by an intention of seclusion is majjhimo, that which is motivated by an intention of release for the purpose of lokuttara foundations is paṇīto.

Saddhiṃ upacārasamādhinā: together with the upacāra samādhi of all the jhānas. Vitakkamatteyeva ādīnavaṃ disvā: seeing the danger only in vitakka as it arises coarsely, "this is a dhamma that disturbs the mind," and making vicāra calm in the mind. Therefore, he said "without seeing it in vicāra." Taṃ sandhāyā: referring to that samādhi which has been thus attained. Etaṃ, this second term "avitakkavicāramatto samādhī" is vuttaṃ. Tīsū: in the initial three.

Tesvevā: in those very fourfold and fivefold methods. Tatiye catutthe: should be connected as "in the third in the fourfold method, in the fourth in the fivefold method." Avasāne: in the concluding jhāna in both methods. In the fourth or fifth, according to the order. Pītisukhasahagato vā: here too, the meaning should be understood in the same way as stated below. And here, although there is sappītika samādhi, to show the three terms without confusion, to show the distinction of sappītika sukha from nippītika sukha, it should be understood that the Teacher's teaching on the pīti-tika is because sukhasahagato samādhi is grasped only in terms of the sukha of nippītika.

Upacārabhūmiya: in the cittuppāda associated with access jhāna. For the cittuppāda is called "bhūmī" as the place of arising of co-nascent dhammas, like in "sukhabhūmiyaṃ kāmāvacare" etc. (dha. sa. 988). Paritto samādhi due to being in the kāma realm.

Samādhi Catukka Explanation

Paṭhamasamannāhāro: the first application in the kammaṭṭhāna with "pathavī pathavī" etc. for one beginning cultivation. Tassa tassa jhānassa upacāra: the jhāna of the kāma realm, which is stable with the calming of the hindrances, vitakka, vicāra, and nikanti etc. They say that by "yāva appanā", it appears that only the wisdom of the preliminary part is said to be abhiññā. Appanāpaññā, however, is abhiññāva. To the extent that the wisdom of the preliminary part is slow or fast, to that extent is the appanāpaññā. Samudācāragahaṇatāyā: by the nature of grasping samudācāra, meaning by the abundance of occurrence. Asukhāsevanā: difficult cultivation.

Palibodhupacchedādīnīti: The word ādi includes things like not neglecting the method of cultivation (bhāvanāvidhāna) etc. Asappāyasevīti: Before attaining absorption (upacārādhigama), by associating with the unsuitable, there is dukkhā paṭipadā (painful progress). Afterwards, by associating with the unsuitable, there is dandhā abhiññā (slow direct knowledge). Sappāyasevino: The same method applies here as well. Pubbabhāge: In the earlier part, before attaining upacārājhāna. Aparabhāge: After that, upwards. Tassa vomissakatā: For one who associates with the unsuitable in the earlier part and associates with the suitable in the later part, there is painful progress, but swift direct knowledge. For the other, there is pleasant progress, but slow direct knowledge. Thus, the meaning is that the second and third are mixed in relation to the first and fourth. For one who has not interrupted the impediments (akatapalibodhupacchedassa), the progress is painful due to being obstructed (saparipanthatāya); for the other, it is pleasant. For one who has not accomplished skill in attaining (asampāditaappanākosallassa), the direct knowledge is slow because the knowledge is not clear (ñāṇassa avisadatāya dandhā abhiññā hoti); because it is clear, there is khippā abhiññā (swift direct knowledge).

Taṇhāavijjāvasenā: In terms of overcoming or not overcoming craving and ignorance. Samathavipassanādhikāravasenā: In terms of the authority (adhikārassa) of one who is without or with skill in serenity and insight. Because craving is the direct opposite of concentration, it is an obstacle to the path of serenity. Thus, he said, "taṇhābhibhūtassa hi dukkhā paṭipadā hotī" (for one overcome by craving, the progress is painful). Overcoming it should be understood as the authority of craving anabhibhūtassa (not overcome) due to its excess in relation to the other defilements. Similarly, because ignorance is the direct opposite of wisdom, slowness of direct knowledge is stated for one overcome by that. Akatādhikāro: One who has not cultivated familiarity in a previous existence. Just as, having made it skillful, one whose bonds are loosened has fluent speech with little effort, just so, for one who has cultivated familiarity previously, cultivation succeeds with little difficulty. Thus, he said, "katādhikārassa sukhā" (for one who has cultivated authority, it is pleasant). Now, this uncultivated and cultivated authority is stated in relation to the path dependent on serenity, because the path is focused on concentration. [It is stated] in relation to direct knowledge dependent on insight, because of the predominance of knowledge in relation to attainment. Kilesindriyavasenā: In terms of the sharp or dull faculties of defilements (kilesindriyānaṃ). Therefore, he said, "tibbakilesassā" (for one with sharp defilements), etc. There, kilesā (defilements) are things like sensual desire, indriyāni (faculties) are things like faith.

"Yo puggalo" (the person who) etc. has been said. Appaguṇo: Not well developed, not brought to the state of mastery. Therefore, he said, "uparijhānassa paccayo bhavituṃ na sakkotī" (is not able to be a condition for the higher jhānas). Ayaṃ paritto: This concentration is limited because of its small power. Avaḍḍhite: Not even increased by an inch or two, in the same way as the object appears. For they say that even if it is increased by an inch, it is immeasurable. Having said, "Paguṇo subhāvito" (Skilled, well-developed), "uparijhānassa paccayo bhavituṃ sakkotī" (is able to be a condition for the higher jhānas), by this, just as even a skilled concentration that is not able to be a condition for the higher jhānas is limited, and not immeasurable, so too, for one who produces the higher jhānas in a single sitting, surpassing knowledge, even if well-developed in the sense of accomplishing the task of being a condition for the higher jhānas, it is still called "appamāṇo" (immeasurable). Others, however, say that if it is well-developed, skilled, having attained mastery, even if it is not a condition for the higher jhānas, it is still immeasurable, because the opposing factors like lust are very far away for those who make measurements. Vuttalakkhaṇavomissatāyā: One who is unskilled, not able to be a condition for the higher jhānas, occurring in an unexpanded object, is limited, with a limited object. But one who is skilled, able to be a condition for the higher jhānas, occurring in an unexpanded object, is immeasurable, with a limited object. Thus, in terms of the mixing of the stated characteristics of the first and fourth concentrations, the mixed method should be understood as including the second and third concentrations.

Tato: From that, from the first jhāna onwards. Virattapītikanti: having transcended joy, or disgusted with joy. A part is called a limb of the whole, just as in "senaṅgaṃ rathaṅga" etc., thus he said, "catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī" (the four concentrations are limbs of the four jhānas).

hānabhāgiyo: hānabhāgo (liable to decline), or having a portion of decline, thus hānabhāgiyo, meaning having a portion of decline. By not abandoning the abiding (ṭhitiṃ) in dependence on the clinging (ālaya), [it is] ṭhitibhāgiyo (liable to remain). Resorting to the special, [it is] visesabhāgiyo (liable to distinction). Paccanīkasamudācāravasenā: In terms of the occurrence of the opposing factors of that jhāna, the proliferation of the hindrances (nīvaraṇa), thought (vitakka), examination (vicāra), etc. Tadanudhammatāyā: Because of the corresponding mindfulness. Saṇṭhānavasenā: In terms of arrangement, in terms of establishment. "But that, which is known as savoring that, or which is known as the aggregates associated with savoring that, is wrong mindfulness," it is said in the Sammohavinodanī(vibha. aṭṭha. 799). There, because of the inability to produce something special above that which is dependent, it is fitting to say "mindfulness that carefully avoids that, that is not rid of longing." Having done so, the alternative statement, "by mindfulness or by longing," is also fitting. Visesādhigamavasenā: In terms of the condition for the attainment of distinction, or in terms of that by which one attains distinction, the condition of distinction. Nibbidāsahagatasaññāmanasikārasamudācāravasenā: In terms of the occurrence of perception and attention conjoined with the knowledge of disenchantment, preceded by seeing the danger. Nibbedhabhāgiyatā: The meaning is that it leads to insight (vipassanāya saṃvattatī) as a preliminary to the piercing through of the truths (saccānaṃ nibbijjhanapakkhikatā).

Kāmasahagatā: Associated with sensual objects, or filled with sensual perceptions. Avitakkasahagatā: "How could I have a jhāna without thought?" Thus, having an object without thought, having an object without thought. And indeed, this reading "paṭhamassa jhānassā" (of the first jhāna) etc., has come in terms of wisdom, but even here there is inclusion of concentration, to show the meaningfulness of the example, "tāya pana paññāya sampayuttā samādhīpi cattāro hontī" (but the four concentrations associated with that wisdom also exist). The meaning is that it is said in this way in terms of those.

"kāmāvacaro samādhī" (concentration belonging to the sense sphere) has been said. Adhipatiṃ karitvā: "If one with desire has concentration, may I also have it thus." Having made desire the overlord, desire the burden, the chief, the forerunner. Labhati samādhiṃ: Thus, whatever concentration one obtains, ayaṃ vuccati chandasamādhi (this is called desire-concentration), the meaning is desire-lordship concentration (chandādhipatisamādhi). Thus, energy-concentration etc. should also be understood.

Catukkabhede: In the analysis of concentration in terms of tetrads. Elsewhere, thought, which occurs together with examination in terms of association, even though it has been separated in the second jhāna in the fivefold method, has not been well separated. To show the transcendence of examination together with that, it is said, "vitakkavicārātikkamena tatiya" (the third [jhāna] through the transcendence of thought and examination). Having divided it in two, the second jhāna is said in the analysis of tetrads. This is the construction. Pañcajhānaṅgavasenā: The fivefold nature of concentration should be understood in terms of being limbs of the five jhānas.

40.Vibhaṅge: In the Ñāṇavibhaṅga (analysis of knowledge). There, "saṃkilesa" (defilement) etc. is said in "jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodāna" (the defilement and cleansing of jhāna, liberation, concentration, and attainment). There, hānabhāgiyo dhammo (the quality liable to decline) is the non-occurrence of perceptions and attentions associated with sensuality (kāmādianupakkhandanaṃ) for one who has emerged from the unskilled first jhāna etc. Visesabhāgiyo dhammo (the quality liable to distinction) is the non-occurrence of perceptions and attentions associated with the second jhāna etc. for one who has emerged from the skilled first jhāna etc. Therefore, he said, "paṭhamassa jhānassa lābhi" (a gainer of the first jhāna) etc. Its meaning (vibha. aṭṭha. 828) is: for those who gain the unskilled first jhāna, having emerged from that, saññāmanasikārā samudācaranti (perceptions and attentions arise), associated with sensuality in terms of the object, they urge and goad. Because that sensual occurrence is in terms of perceptions and attentions, that first jhāna wisdom declines. Therefore, hānabhāginī paññā (wisdom liable to decline). Avitakkasahagatā: For one who attends in mind to the second jhāna, without thought, continuously and excellently, avitakkasahagatā samudācaranti (those associated with the absence of thought arise), they urge and goad one who has emerged from the skilled first jhāna for the sake of attaining the second jhāna. Because that occurrence of the second jhāna is in terms of perceptions and attentions, the first jhāna wisdom, because of being the basis for the arising of the distinctive second jhāna, is visesabhāginī paññā (wisdom liable to distinction). The concentration associated with that is intended here. Iminā nayenā: In this way, by the method stated in the first jhāna, the quality liable to decline and the quality liable to distinction should also be understood in the second jhāna etc.

Description of the Ten Impediments

41.Ariyamaggasampayutto: The concentration associated with the Noble Path is called samādhi vutto (concentration), because it is uncommon to mundane [concentrations] by the inclusion of the supramundane, immeasurable, and boundless, and it is common by the inclusion of those with joy etc. Bhāvito hoti: Because it is associated with perception. Ta: That Noble Path concentration. Visu: Having separated it distinctly by the cultivation of wisdom, na vadāma (we do not speak).

palibodho: By changing the ra-sound to the la-sound, it means an obstacle (paripanthoti). Upacchinditvā: By completing, or by hindering it by including it, by making it without impediment.

āvāso: A monastery. Because it appears to be separate by way of division, [it is called] pariveṇaṃ (enclosure). In the monastery, the particular dwelling place of the monks. Svāyaṃ: That is the monastery. Navakammādīsū: By the word ādi, it includes the cause of the monastery's improvement other than that. Kāraṇenā: By a cause such as "having shade and water, and easily obtainable alms." Apekkhavā: Longing.

Tatrā: In that absence of impediment. Pācīnakhaṇḍarāji: A row of forests in the direction of the east, among the mountain ranges. By "Nāmā" (named), he shows that this is the designation for that place. Paṭisāmitamevā: He shows that he always returns and exits from the monastery. Dhātunidhānaṭṭhāna: The place for depositing bodily relics consisting of girdles, meditation belts, bathing cloths, and body relics such as teeth. This elder is like this, with an unattached mind. By this, the instruction is given that "a monk should be like this in the monastery." The same method applies to the following topics as well.

Kula: By taking the family, it is like taking the people of the family, just as by taking the village, [it includes] the inhabitants of the village. Upaṭṭhākakulampī: By the word pi, he shows that it is especially a family of relatives. Uddesatthaṃ: For the purpose of recitation, having caused the text to be recited, it is studied. Idheva: In this very place, wherever it may be in the monastery. Taṃ vihāraṃ: That Koraṇḍaka monastery.

Upagato: Having approached the rains residence. Sadā: Always, from the past time onwards, especially from the day of invitation onwards, every day. Paridevamānā: Lamenting in various ways with various lamentations. Sabbaṃ pavattiṃ: All the events of the young one, from the time he saw it there until the end of their meeting.

Kāyasakkhi: Having made [someone] a witness saying, "See this." Rathavinītapaṭipada: The practice of gradual training as expounded by the simile of the relay of chariots, preceded by the recital of the ten topics of discussion, and which comes in the Rathavinītasutta(ma. ni. 1.252), the practice of the seven purifications. Nālakapaṭipada: The practice taught by the Teacher to Nālakatthera, beginning with "moneyyaṃ te upaññissa" (I will instruct you in sagehood) (su. ni. 706). Tuvaṭakapaṭipada: The practice taught by the Blessed One, beginning with "mūlaṃ papañcasaṅkhāyā" (the root is the enumeration of perceptions) (su. ni. 922). There, respectively –

"Na munī gāmamāgamma, kulesu sahasā care;
Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe". (su. ni. 716);

"Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā"ti. (su. ni. 935) –

Catupaccayasantosabhāvanārāmatādīpaka: Illuminating contentment with the four requisites, and delight in cultivation of the meditation.

lābho: Gain. Therefore, he said, "cattāro paccayā" (the four requisites). Mahāparivāre: In a large retinue. They give alms-food while making offerings to the Buddha, robes for the Sangha, etc. his retinue, and similarly in the giving of robes etc. Bāhullikapiṇḍapātikā: One who lives on alms-food and is excessive in requisites. Vadantī: They say what they have heard the previous day while wandering for alms. Niccabyāvaṭo: Constantly engaged in gathering alms etc. for the laity.

Tassā: Of the group. So: That impediment of a group. Evaṃ: Now, he says that even the seeking of one who speaks of a group in the manner being said is easily wished for, thus he said, "yojanato paraṃ agantvā" (without going beyond planning). Attano kammaṃ: He speaks of the practice of a renunciant.

Katākateti (In what is done and undone): Diligence should be applied by way of knowing in deeds done and undone; or katākateti refers to small and great deeds done, just as in "fruits and non-fruits." If much remains, there is a connection. Bhārahārā (Burden bearers) are those who manage the affairs of the Saṅgha.

Pabbajjāpekkhoti (One expecting ordination): In Sri Lanka, it seems, the ordination of young men from good families is like a wedding. Therefore, it is not possible to let that appointed day pass. The obstruction of preoccupation is mentioned by the conclusion, "Sace taṃ alabhanto na sakkoti adhivāsetu" (If he, not obtaining that, is not able to endure). However, by way of contrast, the sense that "if, not obtaining that, he is able to endure, then only the ascetic's life should be undertaken after entering the forest" should be understood as showing the obstruction of preoccupation by way of collection. This method applies to the rest as well.

Tathāti (Likewise): Just as the preceptor who is ill should be attended to for life, so too, the pupil who has been given the Going-forth, having recited his kammavācā, has been given the Going-forth.

Yo koci rogoti (Any disease whatsoever): Whether it is fundamental or consequent, it arises in oneself. Anamataggeti (Without discoverable beginning): Anu anu amatagge, in what has no discoverable beginning.

‘‘pariyattiharaṇa’’nti (The carrying of learning). Sajjhāyādīhīti (By recitation etc.): By recitation, retention, practice, questioning, and so on. Itarassāti (Of the other): Of one who is not engaged. For one whose study continues even when he has relinquished the burden of study and remains so, his study is not an obstruction. Just like the elders who have arrived in that particular matter; nor is it for one who is entirely given to non-study. Majjhimapaṇṇāsako āgacchati (The Middle Fifty comes), because of confusion due to the similarity of the text passages and turns of phrase. Puna na olokessāmīti (I will not look again): Taking up a meditation subject, I will relinquish the burden of study, is the meaning.

Gāmavāsikattherehīti (By the elders residing in the village): By those residing in Anuradhapura. Anuggahetvāti (Without taking up): Without taking it up, without making practice there. Pañcanikāyamaṇḍaleti (In the circle of the five Nikāyas): In the group learned in the five Nikāyas beginning with the Dīghāgama. Parivattessāmīti (I will explain). Suvaṇṇabherinti (Golden drum): The excellent drum. Katamācariyānaṃ uggahoti (Which teachers' uptake): Whose teachers' uptake is it? By whom is it explained? is the meaning. Ācariyamaggoti (Teacher's way): The teachers' way of speaking. Attano ācariyānanti (One's own teachers): Of the teachers who are suitable for one to speak of. Because all the learning of the Tipiṭaka is well-decided in this, it is sabbapariyattiko (all-pervading), meaning tepiṭaka (belonging to the three baskets). Sitting on the seat, having descended from there, he sat on a mat on the ground. Gatakassāti (Of one who has gone): Of one who has gone by way of the practice, whose truth has been seen. Cīvaraṃ pārupitvāti (Having put on the robe): Having put on the robe properly, to show respect to the teacher. Because of the absence of deceit, uju (straight). Because of knowing what is cause and what is not cause, ājānīyo (noble).

Pothujjanikāti (Pertaining to worldlings): Existing in worldlings. Dupparihārā (Difficult to avoid): Because of much trouble. Likewise, the uttānaseyyakadārako (child lying on its back) and taruṇasassa (young crop) are shown as examples. Vipassanāya palibodho (Obstruction to vipassanā): For one who travels by way of samatha, not for one who travels by way of vipassanā. For generally, one who gains jhāna is one who travels by way of samatha, enjoying the bliss of vipassanā. Itarenāti (By the other): By one who desires samatha. Avasesā (The remaining) nine are obstructions.

Kammaṭṭhānadāyakavaṇṇanā

42. One who is engaged in a meditation subject is a kammaṭṭhānika (meditation practitioner), one who applies himself to development. By that kammaṭṭhānikena (meditation practitioner). Paricchinditvāti (Having determined): Having determined, "all the monks in this monastery," in this way. Sahavāsīnaṃ (Of the co-residents): Of the monks. Muducittatanti (Soft-heartedness): He generates soft-heartedness in himself, and this meaning of generating gentleness of mind in the co-residents should be illuminated by the mettānisaṃsasuttena (Discourse on the Advantages of Loving-kindness) (A. Ni. 11.15; Paṭi. Ma. 2.22; Mi. Pa. 4.4.6) which proceeds by the method of "he is dear to people," etc. Anolīnavuttiko hoti (He has an unattached practice) in the right practice. Dibbānipi ārammaṇāni (Even divine objects): What to say of other things. Sabbattha (Everywhere): In all ascetic duties, or in all application to meditation subjects. Pubbāsevanavasena (By way of previous cultivation): Should be atthayitabbaṃ (desired). The application of yoga, the application to development is yogānuyogo, that very thing is kamma (action) in the sense of what should be done, the yogānuyogakammassa ṭhānaṃ (place of application of yoga) is the cause of accomplishment.

Niccaṃ pariharitabbattāti (Because it should always be maintained): Because it should be practiced at all times, like a meditation subject for all situations, without practicing only once. Evamādiguṇasamannāgatanti (Endowed with qualities such as these): Endowed with qualities such as being dear, etc. For a good friend is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with energy, endowed with mindfulness, endowed with concentration, and endowed with wisdom. Therein, by being endowed with faith, he has faith in the Tathāgata's enlightenment and in the fruit of karma, and therefore he does not abandon the welfare of beings that is the cause of perfect enlightenment. By being endowed with virtue, he is dear, respected, and venerable to beings; he is an admonisher, a reprover of evil, a speaker, and patient in speech. By being endowed with learning, he is a speaker of profound topics connected with truth and dependent origination. By being endowed with generosity, he is of few desires, content, secluded, and unassociated. By being endowed with energy, he is energetic in the practice of his own welfare and the welfare of others. By being endowed with mindfulness, he is established in mindfulness. By being endowed with concentration, his mind is undistracted and concentrated. By being endowed with wisdom, he knows without perversion. He, examining the courses of skillful and unskillful qualities with mindfulness, knowing the welfare and non-welfare of beings as it actually is with wisdom, having his mind unified there with concentration, turning away beings from non-welfare and applying them to welfare with energy. Therefore, it was said, "Dear ... applies," endowed with qualities such as these.

‘‘mamaṃ hī’’tiādi (Indeed, mine), etc., was said. Kārakabhāvaṃ (The state of being a doer): Of the action of yoga. Pakāseti (He makes known): He encourages, gladdens, and shows himself by way of practice as having unfailing power, the meaning is surely he speaks to preserve the tradition. Evarūpoti (Such a one): Being amiable and very learned. Tantidharoti (Bearer of the thread): A bearer of the thread, unconfused there by anyone. Vaṃsānurakkhakoti (Protector of the lineage): A protector of the lineage of those enlightened after the Buddha. Paveṇipālakoti (Guardian of the tradition): A guardian of the tradition, the teacher's uptake. Ācariyamatikoti (Having the teacher's opinion): Assigned to the teacher's opinion, because of not transgressing it. He does not make known or speak his own opinion, therefore na attanomatiko (he is not of his own opinion), the meaning is that he is not a speaker who exalts his own opinion.

pubbe vuttakhīṇāsavādayoti (The previously mentioned destruction of the āsavas, etc.): The destruction of the āsavas, etc., mentioned by "what meditation subject he desires to take up," etc. Uggahaparipucchānaṃ visodhitattāti (Because of having purified the uptake and questioning): Because of the Pali which is helpful to the meditation subject, which is to be taken up, which has obtained the name "uptake"; and because of the explanation of the meaning which has obtained the name "questioning" by questioning about its meaning, because it has been taken up by making it especially purified, without thickets, without tangles. Ito cito ca suttañca kāraṇañca sallakkhetvāti (Having considered the suttas and reasons from here and there): Having well noted a sutta passage conforming to that particular meditation subject and the reason conforming to the sutta from here and there in the five Nikāyas. Sappāyāsappāyaṃ yojetvāti (Having connected what is suitable and unsuitable): For whomever he teaches the meditation subject, having connected the suitability and unsuitability by examining the reason, or the meaning is, having taken it up, having placed it well in the heart. Mahāmaggaṃ dassentoti (Showing the great path): Showing the way to the great path, having made the method of meditation subjects into a great path.

Sabbatthāti (Everywhere): In that particular monastery. Vattapaṭipattiṃ kurumānenāti (By one doing the practice of duties): By one fulfilling that particular duty as appropriate, the duty of a newcomer at the time of entering, the duty of one departing at the time of leaving. Sabbapārihāriyatelanti (Oil for all attendance): Oil to be maintained for the sake of all the limbs or all the monks. Ṭhapemīti (I establish): Announcing approval. The connection is, that right duty has been prescribed. The construction is, even when dismissed in the evening one day. Ārocetabbaṃ āgamanakāraṇaṃ (The reason for coming should be announced). Sappāyavelā (Suitable time): The proper time for the body and mind.

Cariyāvaṇṇanā

43. Because of the excessive state of passion in the mind-continuum, the movement, the tendency is rāgacariyā (passion-conduct); that should be seen like the eternalist persuasion, etc. Likewise, dosacariyā (hatred-conduct), etc. Association should be understood by way of suitability for conjunction, just as "passion-delusion-conduct, hatred-delusion-conduct," etc. Sannipāto (Combination) is by way of inclusion in one mind-continuum, just as "passion-hatred-conduct, passion-hatred-delusion-conduct," etc. Referring to just these, ‘‘aparāpi catasso’’ti (another four) was said. Tathāti (Likewise): Just as of passion, etc., so too, of faith, etc., saṃsaggasannipātavasena (by way of association and combination): faith-wisdom-conduct, faith-speculation-conduct, wisdom-speculation-conduct, faith-wisdom-speculation-conduct. These are another four. Evanti (Thus): By way of association and combination. Saṃsagganti (Association): Association, mixing, by "passion-faith-conduct, hatred-faith-conduct," etc. Anekāti (Various): Sixty-three, or even more than that; but those should be known in detail in the saṃyuttasuttaṭīkāyaṃ (commentary to the connected discourses) by the method stated there. ‘‘Pakatī’’ti (Naturally): By this, it shows that the conduct is the inherent nature of the mind-continuum in that particular situation when there is no opposing development. Ussannatā (Excessiveness): The preponderance of passion, etc., over other qualities, because when the conditions for passion-conduct, etc., are present, passion, etc., become strong and occur frequently. Tāsaṃ vasenāti (By way of those): By way of the six fundamental conducts chaḷeva puggalā honti (there are only six types of individuals). Otherwise, there would be various individuals, and if that were the case, the desired accomplishment would not be achieved, is the meaning.

Saddhā balavatī hoti (Faith is strong): Faith is strong in a mind-continuum where passion is excessive because of the possibility of an abundance of a quality conforming to that quality by necessity. Therefore, he said ‘‘rāgassa āsannaguṇattā’’ti (because of passion's quality of nearness), the meaning is that it is a quality in common by way of seeking affection and relinquishment. For what is in common is near even when far, the characteristic of being in common is the taking of nearness here. Therein, faith's softening is uncorrupted and unrough by way of serenity, but passion's is by way of coloring. Faith's seeking is its inclination by way of conviction, passion's is by way of craving. Faith's non-relinquishment is non-abandonment by way of confidence, passion's is by way of attachment. Thus, though their natures are different, their being in common is by way of the similarities of unroughness, etc.; likewise, for the individuals possessing those qualities, he said ‘‘rāgacaritassa saddhācarito sabhāgo’’ti (the faith-conduct is in common with the passion-conduct).

Paññā balavatī hoti (Wisdom is strong): Wisdom is strong in a mind-continuum where hatred is excessive because of the possibility of an abundance of a quality conforming to that quality by necessity. Therefore, he said ‘‘dosassa āsannaguṇattā’’ti (because of hatred's quality of nearness), the meaning is that it is a quality in common by way of non-attachment, seeking, and avoidance. Therein, wisdom's non-attachment to an object is its unassociation by way of knowing its nature as it actually is, but hatred's is by way of aversion. Wisdom's seeking is the investigation of real faults, hatred's is the desire to overcome unreal faults. Wisdom's avoidance is fear due to knowledge by way of disenchantment, etc., hatred's is abandonment by way of depositing harm. Thus, though their natures are different, their being in common is by way of the similarities of non-attachment, etc.; likewise, for the individuals possessing those qualities, he said ‘‘dosacaritassa buddhicarito sabhāgo’’ti (the wisdom-conduct is in common with the hatred-conduct).

Antarāyakarā vitakkāti (Thoughts that cause obstruction): Wrong thoughts, wrong intentions arise in a mind-continuum where delusion is excessive because of the state of the occurrence of a quality conforming to that quality for the most part. Therefore, he said ‘‘mohassa āsannalakkhaṇattā’’ti (because of delusion's characteristic of nearness), the meaning is that it is a quality in common by way of instability and fickleness. Therein, thought's instability is its being widespread by way of fabrication, delusion's is its bewilderment by way of confusion. Likewise, thought's fickleness is its agitated state with its accompanying movement by way of rapid thinking, delusion's is its lack of depth. Thus, though their natures are different, their being in common is by way of the similarities of instability, etc.; likewise, for the individuals possessing those qualities, he said ‘‘mohacaritassa vitakkacarito sabhāgo’’ti (the speculation-conduct is in common with the delusion-conduct).

Taṇhā rāgoyeva (Craving is just passion) by nature; therefore, there is no craving-conduct separate from passion-conduct, is the meaning. Taṃsampayuttoti (Conjoined with that): Conjoined with that passion, it is not disjoined from it like hatred, etc., is the meaning. Tadubhayanti (Those two): The two, craving and conceit. Nātivattatīti (Does not exceed): By nature, and by way of conjunction, it does not turn by exceeding. Although here, just as in the case of delusion which, though coexisting with passion and hatred by way of conjunction, has a separate conduct due to the excessive state, not only in the case of delusion alone, so too with faith, wisdom, and speculation. Thus, even with conjunction with passion, it would be fitting for conceit to have a separate conduct; even so, like the underlying tendencies of passion, aversion, conceit, views, doubt, and ignorance, the state of being a conduct peculiar to these passions, etc., is the same, therefore there is no conceit-conduct. Since conduct is said to be "natural." And nature is the inherent nature. By this alone, the presence or absence of a separate conduct for views should be regarded as explained. In the Aṭṭhakathāyaṃ (commentary), however, to show that the views-conduct is included within the delusion-conduct, ‘‘mohanidānattā cā’’tiādi (and because delusion is the cause), etc., was said. Therein, the particle ca (and) gathers together the conjunction, because delusion is the cause, and because it is conjoined with delusion.

44. Kiṃ sappāyaṃ means what kind of suitable (sappāya) dwelling etc.? Pubbāciṇṇaṃ means practiced in previous lives. Ekacceti refers to Upatissa Thera. Therefore, it is said thus in the Vimuttimagga. Pubbe kirāti the word kira indicates distaste. Iṭṭhappayogo means agreeable action. Subhakammabahulo means mostly performing meritorious deeds. Not all are of the Rāga-carita (lustful temperament); even the non-greedy can be so due to having previously engaged in agreeable actions and performed many meritorious deeds, and because of the possibility of being reborn here after passing away from heavens. By this, it shows that without the rule of a prior cause, they are not greedy merely by the aforementioned cause, and Rāga-cariya is due to the cause of greed.

Itareti those who are mostly engaged in actions like cutting, etc., and those reborn here from hell, etc., are not all of Dosa-moha-carita (hateful-deluded temperament); this is the connection. Here too, since the aforementioned cause is inconclusive for those of a wrathful nature and a deluded nature, it should be understood that Dosa-moha-carita is also uncertain. Showing that if the regulation of the elements (dhātu) is by quantity, it is not so; or if by capability, that too is not consistently found, he says, ‘‘yathāvutteneva nayena ussadaniyamo nāma natthī’’ti. There, yathāvuttenevāti is in the manner stated beginning with ‘‘dvinnaṃ pana dhātūna’’.Dosaniyameti because of the excess of phlegm etc., one is of Rāga-ādi-carita (lustful etc. temperament), in the regulation of temperament due to Dosa (anger), after saying ‘‘one with excess phlegm is of Rāga-carita’’, and again saying ‘‘one with excess phlegm is of Moha-carita’’, and after saying ‘‘one with excess wind is of Moha-carita’’, and again ‘‘one with excess wind is of Rāga-carita’’, tampi that statement of regulation due to Dosa is pubbāparaviruddhameva (contradictory). Aparicchinnavacananti means a statement not determined by the discerning wisdom, it means an unexamined statement.

Ussadakittaneti in the declaration of excess taken in the discourse on results. Pubbahetuniyāmenāti by the regulation of the cause, namely greed etc., that occurred in the previous existence. Niyāmoti should be seen as the fixed nature of those very instances of greed, etc., such as the act of being greedy. Lobho ussado etesanti lobhussadā, means those with excess greed, those with an abundance of greed. Amohussadā cāti here, the word ca has the meaning of aggregation. Therefore, these fourteen divisions that are desired, whether individually or mixed, in the case of those with excess greed, etc., are completely aggregated because they are included in the six mentioned above. Here, Lobhussadatā (excess greed) etc., which are the results, should be seen.

‘‘yassa hī’’tiādi is begun. Kammāyūhanakkhaṇeti at the time of performing the action. Lobho balavāti greed is stronger due to its ability, and the concurrence of supporting conditions. Alobho mandoti its opposite, non-greed, is weak. But how do these greed and non-greed, being directly opposed to each other, occur in one moment? But this should not be seen as ‘‘occurring in one moment.’’ But considering the moment of resolve to be only on the side of the accumulation, it is said thus. This same method applies to the rest. Pariyādātunti to overcome, na sakkoti. For the non-greed associated with the thought arising due to unreleased generosity etc., thinking "it is not possible to give such a beautiful, such a vast, and such a valuable thing," is truly unable to overcome greed. Due to the non-occurrence of hate and delusion, and due to obtaining such conditions, adosāmohā balavanto. Tasmāti because of the strength of greed, hate, and delusion, and because of the weakness of non-greed, non-hate, and non-delusion, the aforementioned reason is reconsidered. Soti that person endowed. Tena kammenāti by that meritorious deed with greed, etc., as the support. Sukhasīloti is gentle. He states the same meaning in another way with ‘‘akkodhano’’ti (non-angry).

Purimanayenevāti according to the method stated earlier, weak non-greed and non-hate are unable to overcome greed and hate, but non-delusion is strong and able to overcome delusion; thus, the meaning of extending this to each case as appropriate should be understood. Duṭṭhoti is wrathful. Dandhoti is slow in wisdom. Sīlakoti is of gentle character.

aṭṭhakathāyaṃ in the commentary, "greed is strong, non-greed is weak; non-hate and non-delusion are strong, hate and delusion are weak." And their state of being weak and strong should be understood as due to the prior support and the cultivation of such inclinations.

Yo luddhoti vuttoti the one who is said to be "greedy" in the declaration of excess, ayaṃ here in the consideration of temperament, should be understood as ‘‘rāgacarito’’. Duṭṭhadandhāti "wrathful, slow," as said, are respectively dosamohacaritā (of hateful-deluded temperament). Paññavāti is greatly wise. Since even when faith and reasoning are present, he is called buddhicarito (of intellectual temperament). He says ‘‘aluddhaaduṭṭhā pasannapakatitāya saddhācaritā’’ti because the strength of non-greed and non-hate does not occur without the support of faith.

‘‘yathā vā’’tiādi is stated. There, amohaparivārenāti means surrounded by non-delusion, associated with wisdom due to support and conjunction. The same method applies to the remaining three terms. Lobhādinā vomissaparivārenāti here means surrounded by a mixed group of greed, delusion, etc., that are not mutually contradictory. And the non-contradiction should be understood as due to non-occurrence at the same time. Thus, the gotras (lineages) of those who follow by faith and those who follow by Dhamma are themselves different in nature. And mixed temperaments should also be accepted entirely, because temperament is established by the rule of prior causes. And thus, the declaration of excess occurred because of the condition of the result of greed, non-greed, etc., as appropriate. Therefore he said in Paṭisambhidāmagga(paṭi. ma. 1.232) –

"With the attainment of destiny connected with knowledge, by which of the eight roots does rebirth occur? At the moment of the impulse of meritorious action, three roots are meritorious; at that moment, they are co-nascent conditions to the consciousness that arises, therefore it is said that the formations are also conditioned by meritorious roots. At the moment of resolve, two roots are unwholesome; at that moment, they are co-nascent conditions to the consciousness that arises, therefore it is said that the formations are also conditioned by unwholesome roots. At the moment of rebirth, three roots are indeterminate; at that moment, they are co-nascent conditions to the consciousness that arises, therefore it is said that name-and-form is conditioned by consciousness, and consciousness is conditioned by name-and-form" –

‘‘evaṃ lobhādīsū’’tiādi is stated.

45. Tatrāti in that answering statement. Nayoti means the method of knowing. Although the meaning is stated with reference to the person, it is understood only through the Dhamma, therefore he states with reference to the Dhamma ‘‘cariyāyo vibhāvaye’’ti. Pakatigamanenāti by natural gait, not artificial. Cāturiyenāti with grace, with charm. Ukkuṭikanti the middle part is not distinct. Khaṇanto viyāti as if digging the ground. Anukaḍḍhitanti at the time of placing the foot, he places his foot as if dragging it. Therefore his foot is dragged, pulled back. Paribyākulāyāti is thoroughly agitated. Chambhito viyāti as if trembling. Some say, as if afraid. Sahasānupīḷitanti suddenly pressed together with the tip of the foot and the heel. Vivaṭṭacchadassāti of one whose covering is removed, one who has abandoned defilements. Idamīdisaṃ padanti seeing the Buddha's footprint, he speaks.

Pāsādikanti is causing serenity. Madhurākāranti has an agreeable form. Thaddhākāranti has a stiff form. Ataramānoti not hurrying, means slowly. Samodhāyāti restraining well, without scattering. Nipajjitvāti having lain down in the lying posture, which is characterized by stretching the body, sayati sleeps, drowses. Pakkhittakāyoti one whose body is thrown down, one whose body has fallen suddenly as if helpless. Dussaṇṭhānanti has a deformed arrangement. Vikkhittakāyoti one whose limbs and parts of the body are scattered here and there.

Samparivattakanti turning around. Āloḷayamāno means stirring up gravel and rubbish.

Nipuṇamadhurasamasakkaccakārīti one who is skilled, beautiful, even, and careful in doing things. Gāḷhathaddhavisamakārīti one who is firm, unyielding, and uneven in doing things. Aparicchinnaṃ means unfinished.

Mukhapūrakanti means filling the mouth, a large amount. Arasapaṭisaṃvedīti not experiencing flavor. Bhājane chaḍḍentoti throwing remnants into the food bowl. Mukhaṃ makkhentoti smearing the outside of the mouth.

Kilantarūpo viyāti as if he is exhausted due to not being able to endure it. Aññāṇupekkhāyāti by the equanimity that is ignorance. Some say, by the equanimity known as ignorance.

Māyādīsu among Māyā (deceit) etc., māyā is characterized by concealing faults that exist. Sāṭheyyaṃ is characterized by revealing qualities that do not exist. Māno is characterized by conceit. Pāpicchatā is characterized by a lack of moderation in accepting offerings by presuming qualities that do not exist. Mahicchatā is characterized by a lack of moderation in accepting offerings by presuming qualities that exist. Asantuṭṭhitā is characterized by not being content with one's own gains. Siṅgaṃ, in the sense of projecting, is the defilement-projection known as charm, urbanity. Cāpalyaṃ is the fickleness that occurs in the adorning of one's body, robes, etc. Evamādayoti here, the word ādi includes lack of shame, lack of fear, negligence, and carelessness. Upanāho.

upanāho. Makkho is characterized by disparaging the virtues of others. Paḷāso is characterized by striking down the virtues of others, as if knocking them down. Issā is characterized by envy of the success of others. Macchariyaṃ is characterized by concealing one's own success. Here, the word ādi should be understood to include stubbornness and bad friendship, etc.

thinaṃ. Middhaṃ is the obstruction of attentiveness. Uddhaccaṃ is the non-appeasement of the mind. Kukkuccaṃ is regret. Vicikicchā is doubt. Ādhānaggāhitā is the firm grasping of things non-arising from wise consideration. Duppaṭinissaggiyatā is the inability to relinquish a wrongly grasped idea in the way it was grasped. Here, the word ādi should be understood to include forgetfulness and lack of clear comprehension, etc.

Muttacāgatāti is relinquished generosity, the unattached giving up. Just as Māyā (deceit) etc., are unwholesome aggregates that occur, so should ariyānaṃ dassanakāmatā (desire to see noble ones) etc., be understood as wholesome aggregates that occur.

Pasādanīyaṭṭhānaṃ nāma are the three kinds of objects. Saṃvejanīyaṭṭhānāni are birth etc. Kusalānuyogeti in the cultivation of wholesome qualities. Rattiṃ dhūmāyanā is contemplating duties in the night, thinking "I will do this and that." Divā pajjalanā is not performing those contemplated duties during the day. Hurāhuraṃ dhāvanāti is the mind's wandering here and there to various objects. Therefore he said, "This mind wandered formerly as it liked, where it wished, as it pleased" (dha. pa. 326), and "His mind runs about" (saṃ. ni. 1.55).

‘‘sabbākārenā’’ti is said. The idea is that even something that has come a little has a meaning. After saying "one should not examine for essence," showing the reason there, he said ‘‘rāgacaritassa hī’’tiādi. Appamādavihārinoti means those who are diligent by practicing a state in which there is no negligence. Bhinnalakkhaṇā iriyāpathādayoti postures, etc., with different characteristics, such as walking quickly or slowly with grace or without grace. Na upapajjantīti are not suitable. Pucchitvā jānitabbanti should be known by asking about the arising of the Dhamma, etc.

46. Sappāyaṃ means suitable, destructive to defilements. Adhotavedikanti means with impure enclosures. Bhūmaṭṭhakanti means raised only on the ground level, without an upper level. The lower part of a mountain foot, sloping on one side, without wall or ground preparation, is akatapabbhāro. Jatukābharitanti means filled with small bats hanging with their heads down. Oluggavilugganti means broken and ruined. Ujjaṅgalaṃ means rough, dusty, without shade or water. Sāsaṅkaṃ due to the fear of lions, tigers, etc. Durūpanti means deformed. Dubbaṇṇanti means of an unsightly color, or of bad shape. Jālapūvaṃ is a cake made in a net-like pattern. Sāṇi viya kharasamphassanti means having a painful touch like a grinding stone. Kicchapariharaṇaṃ means difficult to avoid due to its heaviness and frequent patching. Āṇigaṇṭhikāhatoti means its beauty is marred by pegs and joints. This is suitable for one with Rāga-carita, the idea is that thus there is no arousal of his defilements. The same method applies to the rest.

Disāmukhanti means facing a direction, the idea is facing the open air. Mahākasiṇanti means a large Kasiṇa circle. Sesaṃ the rest, what should be said about dwelling etc. for one with Moha-carita, is similar to what was said for one with Dosa-carita.

Vitakkavidhāvanasseva paccayo hoti there is only the condition for the mind to wander in thoughts, as it was for that venerable Meghiya Thera. Darīmukheti in a mountain cave. Parittanti means just enough for a winnowing basket.

pariccheda should be construed with the word. Vibhāvanā means the defining-knowledge beginning with "this one is of lustful character". Because only the position of a certain kasiṇa or anusati was discussed in passing, it is said, "But as yet the suitable kammaṭṭhāna for the temperament is not fully revealed."

Description of the Forty Kammaṭṭhānas

47. Saṅkhātaniddesato: From the specification of the enumerated, from the designation of those taken based on the number "forty." Upacārappanāvahato: In terms of what leads to access jhāna and what leads to attainment jhāna, with the understanding that “so many here lead to access jhāna, so many lead to attainment jhāna." Jhānappabhedato: In terms of the types of jhāna, with the understanding that “so many are of the single jhāna kind, so many are of the dual jhāna kind, so many are of the complete jhāna kind.” Samatikkamato: In terms of transgression, with the understanding that "in these, there is transgression of factors; in these, there is transgression of objects.” Vaḍḍhanāvaḍḍhanato: In terms of what should be developed and what should not be developed, with the understanding that “so many among these should be developed, so many should not be developed.” Ārammaṇato: From the division of objects in terms of the nature of phenomena, sign and the cycle of existence, and in terms of moving and unmoving. Bhūmito: From the division of planes, such as the sense-sphere plane. Gahaṇato: From the division of grasping in terms of seeing, etc. Paccayato: From the conditionality of the immaterial states, etc., as appropriate. Cariyānukūlato: From the suitability for temperaments such as the lustful temperament.

Kammaṭṭhānāni: These are the places of occurrence of yogic work in the sense of an object. Catukkajjhānikā: Possessing the fourfold rūpāvacara jhāna, meaning that they are objects for those jhānas. This is stated in terms of the fourfold method. Tikacatukkajjhānikesū: Among the threefold jhānas, in the preceding brahmavihāras; among the fourfold jhānas, in ānāpāna and kasiṇas. Sesesū: In the remaining twenty-one kammaṭṭhānas mentioned.

‘‘parasattānañca cetasā cittamaññātuṃ samattho hotī’’. Okāsena paricchinnattā: Because they are limited by the space where they are located. Similarly, because proficiency in grasping has been achieved, they appear only in a limited manner; therefore, there is no development there, is the idea. But if someone were to develop them, no merit comes from it, showing this, he said ‘‘ānisaṃsābhāvā cā’’. ‘‘Tesu panā’’ etc., clarifies the same absence of benefit. Since, when developed, only a corpse worm increases, and even undeveloped, it serves to suppress sensual lust, therefore, there is an absence of benefit. Vibhūtā: Because of their vast object, very manifest, because of the developed sign, famous by way of the object being immeasurable, is the meaning.

Kevala means entire, without remainder. The statement ‘‘Pathaviṃ ima’’ is stated in the manner of presentation, not by developing the sign, is the idea. Lābhittā: Because of superior attainment, the state of mastery that has reached the highest point, is the meaning. Indeed, the Elder, with the highest attainment of mastery, like making an ass bray in an arena, attains that jhāna wherever he sits or stands. Therefore, the sign appeared to him as if developed from all sides. Therefore, it was said ‘‘sabbadisāsū’’ etc.

Vuttā: Stated in the Dhammasaṅgaha. Mahante: Large. Indeed, for one who abides in one place due to low-lying areas and the like, and who grasps the sign in the entire body by way of grasping from all sides, that becomes large. Mahante vā sarīre. Appake: Small, the construction is nimittaṃ gaṇhāti in one part of the body. Appake vā khuddake dārakasarīre. Eta means this foulness sign. Ādīnava means ādīnavaṃ stated that ‘‘the mass of foulness alone increases, and there is no benefit.’’

To explain the meaning stated in brief, that Sesānipi na vaḍḍhetabbānī, from the perspective of reasoning, ‘‘Kasmā’’ etc., was said. Even the sign that appears in terms of a lump of rice flour and the like, considering it dependent on the stirring of the wind, it was said, ‘‘vātarāsiyeva vaḍḍhatī’’. Okāsena paricchinna means limited in space, like the tip of the nose, the sign of the face, etc. Just as there is no merit in developing the air kasiṇa, but only the increase of air, he said, ‘‘sādīnavattā’’. Tesa: Of the brahmavihāras. Nimitta: Object. Na ca tena attho atthī: And there is no purpose in the increase of the multitude of beings like in the increase of the earth kasiṇa and the like. Pariggahavasenā: By way of encompassing what is ungrasped, the object of meditation, not by way of developing the sign. Therefore, he said ‘‘ekāvāsadviāvāsādinā’’ etc. Etthā: In the cultivation of brahmavihāras. Yadaya: Whatever is the counterpart sign, this yogi. Here, the arising of access jhāna is only through the merging of boundaries, not through the arising of the sign. If so, how is the jhāna of limited and immeasurable object? He said ‘‘parittaappamāṇārammaṇatāpettha pariggahavasenā’’, meaning that the mettā etc., that occur encompassing a few beings are of limited object, many are of immeasurable object. Ākāsaṃ kasiṇugghāṭimattā should not be developed is the construction. Or it will state what should be connected with that. Only the conceptually constructed object can be developed, not the others, he said ‘‘na hi sakkā sabhāvadhammaṃ vaḍḍhetu’’. The limited and immeasurable object of the immaterial states should be understood in terms of the space of a limited kasiṇa removal and the space of a vast kasiṇa removal, respectively. Sesāni: The ten kammaṭṭhānas beginning with buddhānussati. Animittattā: Because of the absence of the counterpart sign.

Paṭibhāganimittārammaṇānī: Objects that are of the nature of counterpart signs. Sesāni: Eighteen. Sesāni chā: These six are remaining: the four brahmavihāras, ākāsānañcāyatana, ākiñcaññāyatana. vipubbakaṃ: Because of the prior flowing out. lohitakaṃ: Because of the flowing blood. puḷuvakaṃ, Due to the movement of the worms, the moving object was stated. Because the manner of movement of sunlight etc., entering inside through the openings of wind and water, etc., is known, obhāsamaṇḍalārammaṇa is also stated as a moving object. Pubbabhāge: In the prior part to the occurrence of the counterpart sign. Sannisinnamevā: Only calm, only unmoving.

Devesū: Among the devas of the sense sphere, because there is no food that is repulsive and adverse there for foulness objects. Because of the absence of inhalations and exhalations in the brahma world, ‘‘ānāpānassati cā’’ was said.

Diṭṭhenā: By a seen object, as a cause. Gahetabbānī: Should be grasped, meaning that the grasping signs should be produced. Therefore, he said ‘‘pubbabhāge’’ etc. Tassā: Of kāyagatāsati. Since it should be grasped through the mode of grasping the moving color of the leaves of sugarcane etc., therefore it was said, ‘‘vāyokasiṇaṃ diṭṭhaphuṭṭhenā’’. Na ādikammikena gahetabbānī: Should not be grasped by a beginner, should not be established as a beginning of cultivation, because the lower three brahmavihāras and the fourth jhāna of the rūpāvacara jhānas among the kasiṇas cannot be accomplished without attaining them.

Imesu pana kammaṭṭhānesū: Here, with the taking of kammaṭṭhāna, the objects and jhānas should be understood to be taken as appropriate. Sukhavihārassā: For the pleasant abiding in this very life.

‘‘Ekādasa kammaṭṭhānāni anukūlānī’’: This is stated according to the straight opposite. Thus in the rest as well. For it will state "sabbañceta" etc. Anukūlāni: Because it is a means to suppress lust. Eight are favorable, is the construction. Thus in the rest as well. Eka: This is one among the anussatis in relation to anussati, one, not in relation to those of lustful and discursive character, because another favorable one is not available for them. ‘‘Saddhācaritassa purimā cha anussatiyo’’: This is stated in terms of great suitability. Because there is no distinction to be taken that this is the straight opposite of this, this is greatly suitable for this, sabbacaritānaṃ anukūlāni. Paritta: Limited, the size of a saucer. appamāṇa: Immeasurable, a size greater than that. Parittaṃ vā suppasarāvamattaṃ, appamāṇaṃ adhikapamāṇaṃ grasped in the manner of a threshing floor and the like kasiṇa.

Cattāro dhammā: Four things to be kept in mind. Uttarī: Above, because of being established in these five things: accomplishment in virtue, good friendship, listening to suitable teachings, energy, and wisdom. Asubhā: Foulness meditation, application to meditation among the eleven foulness kammaṭṭhānas. Mettā: Loving-kindness meditation that occurs either undirected or directed. Ānāpānassatī: Sixteen-factored mindfulness of breathing concentration meditation. Vitakkupacchedāyā: For the purpose of cutting off wrong thoughts. Aniccasaññā: The contemplation of impermanence that occurs in this way: ‘‘all conditioned things are impermanent.’’ Asmimānasamugghātāyā: For the purpose of eradicating the conceiving of "I am," the ninefold conceit that arises. Here, only four things were said to be developed for one person, not the four temperaments for one person. Therefore, it is known that "all kammaṭṭhānas suppress all unwholesome things and increase all wholesome things."

Ekasseva satta kammaṭṭhānāni vuttāni, not that venerable Rāhula was of all characters is the idea. Vacanamatte: Only in the statement that "such and such a kammaṭṭhāna is suitable for such and such a character." Adhippāyo: The intention of such a statement. But that has indeed been elucidated with "sabbañceta" etc.

48.Kalyāṇamittaṃ: A good friend of the type stated with "piyo garū" etc. Upasaṅkamitvā: Approaching, in the manner stated with "attano pattacīvaraṃ stessi gahetvā" etc. Somanassameva uppajjati ‘‘evaṃ bahuparissayoyaṃ attabhāvo ṭhāneyeva mayā niyyātito’’ti. Therefore, he said ‘‘yathā hī’’ etc.

Atajjanīyo: Should not be threatened, should not be rebuked. This being unthreatenable may be due to obstinacy or due to lack of affection established in the teacher, to show both of these, ‘‘dubbaco vā’’ etc., was said. Indeed, one who, when being threatened by the teacher, manifests anger, hatred, and disrespect, or who leaves thinking, "what is the use of living near this person?" both of these two are unthreatenable. Dhammenā: With the teaching of instruction and advice. Gūḷhaṃ gantha: The hidden text, the kammaṭṭhāna text, profound and connected to emptiness, together with truth, dependent origination, etc.

Tumhākamatthāyāti vutte: When it was said by someone, "is there any benefit for you in falling into an abyss headfirst?" Ghaṃsento: When it was said, "is there any benefit for you from a human being eating you?" niravasesaṃ attabhāvaṃ khepetuṃ ussaheyyaṃ. When it was said by someone, "is there any benefit for you from the cessation of my inhalations and exhalations, such as the calming of a disease?" With these three bhikkhus, the undertaking of energy was indeed expressed in the manner of offering food to the teacher.

49. Where the mind goes and settles after occurring elsewhere, that is its reliance, like "migāsayo," the reliance for deer, the reliance itself is ajjhāsayo. That is twofold: perverted and unperverted. Among these, the perverted relies on adherence to wrong views such as eternalism. The unperverted is twofold: relying on the round of existence and relying on escape from the round of existence. Among these, the reliance on escape from the round of existence is what is intended here by ‘‘sampannajjhāsayenā’’. Now, to show it by way of distinction, ‘‘alobhādīnaṃ vasenā’’ etc., was said. Among these, chahākārehī: By six modes beginning with non-greed. Sampannajjhāsayenā: Possessing unperverted reliance, because of the attainment of prior virtues and because of being a condition for the supramundane, is the meaning. Indeed, non-greed etc., are of great benefit to beings and especially to yogis because they destroy many faults and bring about many good qualities. Thus, non-greed etc., occur as opponents to miserliness etc. For it was said (dha. sa. aṭṭha. 1 mūlarāsīvaṇṇanā) –

‘‘Non-greed is the opponent of the stain of miserliness, non-hatred is the opponent of the stain of immorality, non-delusion is the opponent of lack of cultivation in wholesome qualities. Here, non-greed is the cause of giving, non-hatred is the cause of morality, non-delusion is the cause of cultivation. And among these, with non-greed, one does not take excessively, because a greedy person takes excessively; with non-hatred, one does not take deficiently, because an angry person takes deficiently; with non-delusion, one does not take perversely, because a deluded person takes perversely.’’

‘‘And with absence of greed (alobha) , while maintaining an existing fault as a fault, one tends towards fault (dosa), for the greedy conceals a fault. With absence of hatred (adosa), while maintaining an existing virtue as a virtue, one tends towards virtue, for the hateful disparages a virtue. With absence of delusion (amoha), while maintaining the actual state as the actual state, one tends towards the actual state, for the deluded takes what is unreal as real, and what is real as unreal. And with absence of greed, there is no sorrow of separation from the loved, because for the greedy, there is the notion of permanence of the loved, and because of intolerance of separation from the loved; with absence of hatred, there is no sorrow of association with the disliked, because for the hateful, there is the notion of permanence of the disliked, and because of intolerance of association with the disliked; with absence of delusion, there is no sorrow of failure to obtain what is desired, because for the non-deluded, there is the notion of reflection such as ‘how can that be obtained here?’

‘‘And with absence of greed, there is no suffering of birth (jāti-dukkha) because of absence of greed being the opponent of craving (taṇhā), and because the suffering of birth has craving as its root; with absence of hatred, there is no suffering of old age because for the extremely hateful, old age arises quickly; with absence of delusion, there is no suffering of death, for death with delusion is suffering, and that does not exist for the non-deluded. And with absence of greed, there is happiness for householders; with absence of delusion, for renunciants; with absence of hatred, there is happy association for all.

‘‘Specifically here, with absence of greed, there is no arising in the realm of ghosts (petta-visaya), for mostly beings arise in the realm of ghosts because of craving, and absence of greed is the opponent of craving. With absence of hatred, there is no arising in hell (niraya), for due to the fiery nature of hatred, they arise in a hell similar to hatred, and absence of hatred is the opponent of hatred. With absence of delusion, there is no arising in the animal realm, for due to constant delusion, they arise in the animal realm, and absence of delusion is the opponent of delusion. And among these, absence of greed prevents going to a lower realm through the force of lust (rāga), absence of hatred prevents going away through the force of hatred (dosa), and absence of delusion prevents being in between through the force of delusion (moha).

‘‘And by these three, in due order, there are these three perceptions: perception of renunciation (nekkhamma-saññā), perception of non-ill-will (abyāpāda-saññā), perception of non-harming (avihiṃsā-saññā); and these three perceptions: perception of unattractiveness (asubha-saññā), perception of boundlessness (appamāṇa-saññā), perception of elements (dhātu-saññā). Moreover, with absence of greed, there is avoidance of the extreme of indulgence in sensual pleasures (kāmasukhallikānuyoga-anta); with absence of hatred, avoidance of the extreme of self-mortification (attakilamathānuyoga-anta); with absence of delusion, practice of the middle way (majjhimā paṭipadā). Similarly, with absence of greed, there is breaking of the knot of the body of covetousness (abhijjhā-kāyaganthassa); with absence of hatred, of the knot of the body of ill-will (byāpāda-kāyaganthassa); with absence of delusion, of the remaining two knots. And the first two foundations of mindfulness (satipaṭṭhāna) are successful through the power of the first two, the last two are successful through the power of the last one alone.

‘‘And here, absence of greed is a condition for health (ārogya), for the non-greedy does not indulge even in pleasant but unwholesome things, therefore he is healthy. Absence of hatred is a condition for youth, for the non-hateful, not being burnt by the fire of hatred that brings wrinkles and gray hair, remains young for a long time. Absence of delusion is for long life, for the non-deluded, knowing what is beneficial and what is not, avoiding what is not beneficial, and practicing what is beneficial, lives long.

‘‘And here, absence of greed is a condition for wealth because of obtaining wealth through generosity (cāga), absence of hatred is a condition for friendship because of obtaining friends through loving-kindness (mettā), and because of non-decline; absence of delusion is a condition for self-accomplishment, for the non-deluded, doing only what is good for himself, accomplishes himself. And absence of greed is a condition for divine abiding (dibba-vihāra), absence of hatred for Brahma-abiding (brahma-vihāra), absence of delusion for Noble abiding (ariya-vihāra).

‘‘And here, with absence of greed, one is content in one’s own group of conditioned phenomena (sattasaṅkhāresu) because of the absence of suffering due to attachment to their destruction; with absence of hatred, in others' groups, for in the non-hateful, there is absence of the perception of enmity even towards enemies; with absence of delusion, in neutral groups because for the non-deluded, there is absence of all attachment.

‘‘And with absence of greed, there is seeing impermanence (anicca-dassana), for the greedy, desiring enjoyment, does not see impermanence in even impermanent conditioned things. With absence of hatred, seeing suffering (dukkha-dassana), for one with a nature free from hatred, having relinquished the objects of aggression and attachment, sees conditioned things as suffering. With absence of delusion, seeing not-self (anatta-dassana), for the non-deluded, skilled in grasping reality, understands the five aggregates (khandhapañcaka) that do not lead to liberation as not leading to liberation. And just as these arise from seeing impermanence, so too, these arise from seeing impermanence etc. For with seeing impermanence, there is absence of greed; with seeing suffering, absence of hatred; with seeing not-self, absence of delusion. For who, knowing well ‘this is impermanent,’ would generate longing for it, or knowing conditioned things as suffering, would generate extreme and sharp suffering of anger, or understanding emptiness of self, would again fall into delusion?’’

‘‘Thus, one attains one of the three kinds of enlightenment.’’

‘‘As he said’’ etc. was stated. There, ‘‘cha’’ means enumeration. ‘‘Ajjhāsayā’’ means indication of specific qualities. But combining both, the meaning is six kinds of dispositions. ‘‘Bodhisattā’’ means beings who will awaken, or beings certainly attached to enlightenment, inclined towards it, and dedicated to it. ‘‘Bodhiparipākāya saṃvattantī’’ means they lead to the maturation of the enlightenment to be attained by oneself according to one's aspiration. ‘‘Alobhajjhāsayā’’ means dispositions that proceed in a non-greedy manner, from the beginning, “How can we always and everywhere be without greed?” to the middle, proceeding solely on the basis of non-greed, and later, proceeding on the basis of delight in that. ‘‘Lobhe dosadassāvino’’ means seeing the faults in all ways in greed, which is characterized by clinging. This is showing the way to cultivate that disposition in part. For one who sees the fault in greed and the benefit in non-greed increases his non-greedy disposition, and this method of seeing fault and benefit there has been explained. The meaning should be understood in the remaining terms in this way. But this is the distinction - ‘‘nekkhamma’’ here means renunciation. ‘‘Paviveko’’ means detachment, temporary detachment, detachment of body, and detachment of mind. ‘‘Nissaraṇaṃ’’ means Nibbāna. ‘‘Sabbabhavagatīsū’’ means in all existences and in all destinies. ‘‘Tadadhimuttatāyā’’ means with devotion to that for which the practice is applied, and for which there is renunciation. Therefore, he said ‘‘samādhādhimuttenā’’ etc.

50.‘‘What do you usually practice?’’ If asked and he says, ‘‘I do not know’’, he should be asked, ‘‘What qualities do you frequently engage in?’’ ‘‘Kiṃ vā’’ means what unattractiveness or recollection or anything else. ‘‘Kiṃ te manasi karoto phāsu hotī’’ means with what does happiness arise from one-pointedness of mind. ‘‘Cittaṃ namatī’’ means the mind naturally inclines with delight. ‘‘Evamādīhī’’ means with ‘‘ādi’’ (etc.), the inclusion of posture (iriyāpatha) etc. should be seen. For even those are not always contrary to one's nature. Thus, it was said that frequent practice should be asked about. And it should be said, “Engage in such and such a method of reflection for a few days”.

‘‘Pakatiyā uggahitakammaṭṭhānassā’’ti this is said with reference to the meditation subject that one wishes to take up, with which one has become familiar through recitation or reflection. ‘‘Ekaṃ dve nisajjānī’’ti one or two sittings. ‘‘Sajjhāyaṃ kāretvā’’ having him recite in one's presence, ‘‘dātabbaṃ,’’ should be given, the implication being that if he wants to go elsewhere. Therefore he said ‘‘santike vasantassā’’. ‘‘Āgatāgatakkhaṇe kathetabbaṃ,’’ the implication being upon hearing of its progress.

Pathavīkasiṇa means the earth kasina meditation subject. Katassa means of the kasina that has been made. ‘‘Taṃ taṃ ākāra’’ means that that aspect that is present to one’s knowledge, such as the meaning of the words, the intention, the simile, etc., while the teacher is teaching the meditation subject, whatever is called a sign (nimitta). ‘‘Upanibandhitvā’’ means bringing it near, making it as if bound, placing it in the heart, making it so it is not forgotten. ‘‘Evaṃ’’ because of being well-established, ‘‘nimittaṃ gahetvā’’ having taken the sign, ‘‘sakkaccaṃ suṇantena’’ because of being diligently mindful there. ‘‘Taṃ’’ relying on that well-grasped sign, as described. ‘‘Itarassā’’ for one who does not grasp it thus. ‘‘Sabbākārenā’’ was said because no aspect whatsoever is left out there.

The description of the teaching of how to take a meditation subject is finished.

Thus, the explanation of the third chapter.

4. Description of the Explanation of the Earth Kasina

51.Phāsu hotī’’ means ease of mind arises due to gaining a suitable dwelling etc., suitability for meditation. ‘‘Parisodhentenā’’ means purifying by means of cutting off those knotty places. ‘‘Akilamantoyevā’’ means without tiring the body. For if there is fatigue of the body, there might be an obstacle to attending to the meditation subject, is the implication. ‘‘Gaṇṭhiṭṭhāna’’ means a place that is like a knot, difficult to penetrate in meaning and intention. ‘‘Chinditvā’’ means having cut off by clarifying the meaning and intention as they actually are, having made it clear and easily understood, is the implication. ‘‘Suvisuddha’’ means very pure, without tangles, without knots, is the meaning.

Description of an Unsuitable Monastery

52.‘‘Aññatarenā’’ means by even one, what to say of many, is the implication. Greatness is ‘‘mahattaṃ’’. Similarly in the rest. Soṇḍavāsoṇḍī. Similarly in ‘‘paṇṇa’’ etc. Here ‘‘vatta’’ is intended, that which should be done in the Bodhi tree enclosure etc., he said ‘‘pānīyaghaṭaṃ vā ritta’’. ‘‘Niṭṭhitāyā’’ means when the giving to those who come and go is exhausted. Even in an old monastery, if the monks say, "Venerable, do the ascetic practice as you please, we will take care of you," ‘‘evarūpe vihātabbaṃ’’ this method is also available, but it was not said because of the way it was said before.

Mahāpathavihāre in a monastery near a main road. ‘‘Bhājanadārudoṇikādīnī’’ means dye pots, wood for dyeing, wooden troughs, a dyeing place, a washing plank and so on. ‘‘Sākahārikā’’ means women who bring greens. ‘‘Visabhāgasaddo’’ some say it means a song accompanied by sensual qualities, but even the mere sound of a woman is an unsuitable sound. ‘‘Tatrā’’ in a flower-filled monastery. ‘‘Tādisoyevā’’ means just as the disturbance was described in the leafy monastery in “having taken a meditation subject there” etc. But it should be said "flower gatherers plucking flowers." This is the distinction here.

Patthanīye in one that is desirable to be approached due to the respect of those dwelling there. Therefore, he said ‘‘leṇasammate’’. ‘‘Dakkhiṇāgirī’’ they say is in the Magadha region.

Visabhāgārammaṇāni are desirable and undesirable. For the sake of seeing undesirable things, ‘‘ghaṭehi nighaṃsantiyo’’ etc. was said. Trees suitable for tools and equipment are ‘‘dabbūpakaraṇarukkhā’’.

Yo pana the monastery. ‘‘Khala’’ means a place for threshing grain. ‘‘Gāvo rundhanti’’ "they eat the crops." ‘‘Udakavāra’’ means the turn for giving water to the crops in the fields. ‘‘Ayampī’’ even this monastery that is common property of the Sangha. ‘‘Vāriyamānā’’ being prevented by a monk who is a meditator.

udakapaṭṭanaṃ. A gateway of income for large cities, emerging from the forest etc. is thalapaṭṭanaṃ. Appasannā honti. Therefore, he does not have a comfortable dwelling there, is the implication. ‘‘Maññamānā’’ royal officials.

Samosaraṇenā by moving here and there. ‘‘Papāte’’ on the cliff top ‘‘ṭhatvā gāyi’’ "having sung with the sound of a song, I will throw him down the cliff and eat him.” ‘‘Vegena gahetvā’’ having come quickly, "Where are you going?" having grabbed his shoulders.

Yatthā in which monastery, or near the monastery, it is not possible ‘‘kalyāṇamittaṃ laddhuṃ,’’ there in that monastery, that lack is a great fault, is the connection.