2.
Commentary on the Chapter on Legal Cases
11. "Powers" in the first of the second - in what sense are they powers? They are called powers in the sense of being unshakeable, likewise in the sense of being difficult to overcome and in the sense of not being crushed. "Power of reflection" means the power of reviewing. "Power of meditative development" means the power of development, the power of increase. "Himself pure" - this should be understood by the method already stated above. "Therein" means among those two powers. "Yamidaṃ" means "which this." "This is the power of learners" means this is the power of knowledge of the seven learners. "For, monks, based on that power of learners" means beginning with, with reference to, dependent on the power of knowledge of the seven learners. "Abandons" means abandons by the path. "Having abandoned" - by this, however, the fruition is spoken of. "Whatever is evil" means whatever is evil, inferior. But because by having developed both these two one attains arahantship, therefore it should be understood that here the foremost has not been reached.
12. In the second, in "develops the enlightenment factor of mindfulness" and so on, this is the explanation of meaning below by way of the future terms - "Based upon seclusion" means dependent on seclusion. "Seclusion" means the state of being secluded. This is fivefold: seclusion by substitution, seclusion by suppression, seclusion by eradication, seclusion by subsiding, and seclusion by escape. Regarding this fivefold seclusion. "Based upon seclusion" means one should understand this meaning: one develops the enlightenment factor of mindfulness based upon seclusion by substitution, based upon seclusion by eradication, and based upon seclusion by escape. For thus the meditator engaged in the development of the enlightenment factor of mindfulness develops the enlightenment factor of mindfulness based upon seclusion by substitution by function at the moment of insight, based upon seclusion by escape by disposition, but at the time of the path, based upon seclusion by eradication by function, and based upon seclusion by escape by way of object. Some say "based upon fivefold seclusion." For they extract the factors of enlightenment not only at the moments of strong insight, path, and fruition, but also in the kasiṇa meditative absorptions, breathing meditative absorptions, foulness meditative absorptions, and divine abiding meditative absorptions that serve as the basis for insight; and this was not rejected by the commentary teachers. Therefore, according to their view, at the moment of occurrence of those meditative absorptions, it is based upon seclusion by suppression by function alone. And just as it was said "at the moment of insight, based upon seclusion by escape by disposition," so too it is proper to say "one also develops based upon seclusion by subsiding." This same method applies also to "based upon dispassion" and so on. For dispassion and so on are indeed of the same meaning as seclusion.
Only here, release is twofold: release by relinquishment and release by springing forward. Therein, "release by relinquishment" means the abandoning of mental defilements by way of substitution at the moment of insight, and by way of eradication at the moment of the path. "Release by springing forward" means the springing forward towards Nibbāna by the state of inclining towards it at the moment of insight, but by making it the object at the moment of the path. Both of those are applicable in this method of explanation of meaning that is a mixture of mundane and supramundane. For thus this enlightenment factor of mindfulness relinquishes mental defilements in the aforesaid manner, and springs forward towards Nibbāna. "Maturing in release" - but by this complete expression, it means: maturing towards the purpose of release, and matured; ripening, and fully ripened. For this monk engaged in the development of enlightenment factors develops it in such a way that the enlightenment factor of mindfulness ripens towards the purpose of release by relinquishment of mental defilements and the purpose of release by springing forward towards Nibbāna, and in such a way that it becomes fully ripened. This same method applies to the remaining enlightenment factors.
But here, Nibbāna itself is called seclusion because of being secluded from all that is conditioned, dispassion because of being the state of dispassion for all, and cessation because of being the state of cessation. And the path alone is maturing in release; therefore one develops the enlightenment factor of mindfulness, having made seclusion the object, based upon seclusion by its occurrence, likewise based upon dispassion, based upon cessation. And this very meaning should be seen: that it is matured and fully ripened through the eradication of mental defilements by the arising of the moment of the noble path, by way of relinquishment and by way of springing forward towards Nibbāna. This same method applies to the remaining enlightenment factors. Thus these seven factors of enlightenment are spoken of as a mixture of mundane and supramundane. Regarding these two powers also, the state of being the foremost should be understood by the method already stated.
13. In the third, the meaning of the Pāḷi and the method of meditative development of the four meditative absorptions beginning with "quite secluded from sensual pleasures," all in every way, have been expanded in the Visuddhimagga. But these four meditative absorptions one monk develops for the purpose of unified focus of mind, one for the purpose of the foundation for insight, one for the purpose of the foundation for direct knowledge, one for the purpose of the foundation for cessation, and one for the purpose of distinction of existence. But here, those too are intended as the foundation for insight. For this monk, having attained these meditative absorptions, having emerged from the attainment, having contemplated activities, having made the discernment of cause and condition, having defined mentality-materiality with its conditions, having brought together the faculties, powers, and factors of enlightenment, attains arahantship. Thus these meditative absorptions are spoken of as a mixture of mundane and supramundane. Regarding this pair of powers also, the state of being the foremost should be understood by the method already stated.
14. In the fourth, "in brief and in detail" shows that there are just two teachings of the Teaching: the concise proclamation of the Teaching and the detailed proclamation of the Teaching. Therein, a teaching spoken having recited the matrix is called the concise teaching. That very same matrix, having been classified in detail and spoken, is called the teaching in detail. Or, having set down or not set down the matrix, having classified in detail and spoken, is called the teaching in detail. Among those, the concise teaching is spoken by way of a person of great wisdom, the teaching in detail by way of one of dull wisdom. For to one of great wisdom, the teaching in detail is like excessive prolixity. For one of dull wisdom, the teaching in brief is like the jumping of a hare; he is able to reach neither the end nor the limit. And the teaching in brief is spoken by way of one who understands quickly, the teaching in detail by way of the other three. For even the entire three Canons is reckoned here just as the teaching in brief and the teaching in detail.
15. In the fifth, "in whatever legal case, monks" means in whatever legal case among these four legal cases: legal case arising from contention, legal case arising from censure, legal case arising from offences, and legal case arising from obligations. "The monk who has committed an offence" means and the monk who has committed an offence. "Tasmetaṃ" means "in that, this." "To length" means for the purpose of persisting for a long duration. "To roughness" means for the purpose of the occurrence of rough speech such as "slave, crooked one, outcast, basket-maker." "To fierceness" means for the purpose of harshness by way of striking with hands, clods of earth, sticks and so on. "And the monks will not dwell in comfort" means when the community of monks has engaged in contention with one another, even those who wish to take up recitation or interrogation or who wish to engage in striving, they will not dwell in comfort. For when the community of monks is occupied with the Observance and invitation ceremonies, those desirous of recitation and so on are unable to take up recitation and so on; the arising of consciousness of those with insight does not become fully focused; from that they are unable to produce a distinction. Thus the monks will not dwell in comfort. In "not to length" and so on, the meaning should be understood by the method opposite to what was stated.
"Here" means in this Dispensation. "Considers thus" means he reviews in this way. "Has committed an unwholesome act" - here "unwholesome" means an offence is intended; the meaning is "has committed an offence." "A certain point" means not every offence, but a certain point of the offence, a certain offence - this is the meaning. "By body" means by the body born of action. "Displeased" means with an unsatisfied mind. "Words of displeasure" means unsatisfied speech. "Me alone" means me only. "In this matter" means in that legal case. "The transgression overcame" means the offence went beyond, having surpassed and trampled; I alone am the offender herein. "Like goods evading the toll collector" means just as when goods are carried past avoiding the customs house, the offence overcomes the toll collector, and he is the offender there, not the kings nor the king's men - this is the meaning.
This is what is meant - For whoever carries goods past the customs house established by the king, they bring him together with the cart of goods and show him to the king. There the fault is indeed not of the customs house, nor of the king, nor of the king's men, but the fault is only of the one who avoided and went past. Just so, regarding the offence that monk has committed, there the fault is indeed not of the offence, nor of the accuser. But by three reasons the fault is of that very monk. For his fault is by the state of having committed the offence, his fault is also by the displeasure towards the accuser, and his fault is also by reporting to others while being displeased. But for the accuser, in that he saw him committing that offence, there is no fault. But the fault is in the accusation made with displeasure. Not attending even to that, this monk, reviewing the fault in himself alone, considers thus: "Thus the transgression overcame me alone in this matter, like goods evading the toll collector" - this is the meaning. In the second section, the accuser's displeasure and the state of having been accused with displeasure - these are two faults; by way of those, the explanation should be made here at "the transgression overcame." The remainder here is clear in itself.
16. In the sixth, "a certain one" means one brahmin whose name was unknown. "He approached the Blessed One" (yena bhagavā tenupasaṅkami): "yena" is an instrumental expression used in the locative sense. Therefore the meaning here should be understood thus: where the Blessed One was, there he approached. Or by whatever reason the Blessed One should be approached by gods and humans, by that reason he approached - thus the meaning here should be understood. And for what reason should the Blessed One be approached? With the intention of attaining various kinds of distinguished qualities, like a great tree that is always bearing fruit approached by flocks of birds with the intention of enjoying its sweet fruit. "Approached" (upasaṅkami) means he went - this is what is said. "Having approached" (upasaṅkamitvā) is an indication of the completion of the approaching. Or alternatively, having thus gone, having gone from there to a nearer place reckoned as the proximity of the Blessed One - this too is what is said.
"Exchanged friendly greetings with the Blessed One" (bhagavatā saddhiṃ sammodi): just as the Blessed One, asking him about his health and so on, had equally arisen joy with him, so too he had equally arisen joy with the Blessed One - like cool water mixed with hot water, they came to oneness. And by whatever talk beginning with "Is it bearable, Master Gotama? Is it endurable? Are Master Gotama and his disciples free from illness, free from affliction, light in rising, strong, dwelling in comfort?" he exchanged friendly greetings - that is pleasant because it produces friendliness reckoned as joy and gladness, and because it is fitting to exchange friendly greetings; and it is memorable because of the sweetness of meaning and phrasing, because it is worthy of being continued without interruption for a long time, and because it is fit to be remembered. Or it is pleasant because of the happiness when being heard, and memorable because of the happiness when being recollected; likewise, it is pleasant because of the purity of phrasing, and memorable because of the purity of meaning - thus, having concluded, completed, and finished the pleasant and memorable talk in many ways, wishing to ask about the purpose for which he had come, he sat down to one side.
"To one side" (ekamantaṃ) is a neuter expression denoting a state, as in such passages as "the moon and sun revolve unevenly." Therefore, the meaning here should be understood thus: just as one who is seated is seated to one side, so he sat down. Or this is an accusative expression used in the locative sense. "Sat down" (nisīdi) means he took a seat. For wise persons, having approached one who holds the place of a teacher, sit down to one side through skilfulness in seating. And this one was one of them, therefore he sat down to one side.
But how is one who is seated, seated to one side? By avoiding the six faults of sitting. That is: too far, too near, upwind, on a raised place, too directly in front, and too far behind. For one seated too far away, if he wishes to speak, he has to speak in a loud voice. One seated too near causes physical contact. One seated upwind afflicts with bodily odour. One seated on a raised place displays disrespect. One seated too directly in front, if he wishes to look, has to look eye to eye. One seated too far behind, if he wishes to look, has to look by stretching out his neck. Therefore this one too, having avoided these six faults of sitting, sat down. Therefore it was said "he sat down to one side."
"He said this" means for questions are twofold: householder questions and homeless-one questions. Therein, by the method "What, venerable sir, is wholesome, what is unwholesome?" the householder question has come. By the method "These, venerable sir, are the five aggregates of clinging," the homeless-one question. But this one, asking a householder question suitable for himself, spoke this statement beginning with "What now, Master Gotama, is the cause, what is the condition?" Therein, "cause" and "condition" - both of these are merely synonyms for reason. "Because of unrighteous conduct and uneven conduct" means because of uneven conduct reckoned as unrighteous conduct; for that reason, on that account - this is the meaning. Herein this is the meaning of the terms - The conduct of what is unrighteous is unrighteous conduct; the meaning is the doing of what is unrighteous. Uneven conduct, or the conduct of uneven action, is uneven conduct. It is unrighteous conduct and that is uneven conduct, thus it is unrighteous conduct and uneven conduct. By this method the meaning on the bright side too should be understood. But here, in terms of meaning, unrighteous conduct and uneven conduct means the ten unwholesome courses of action, and righteous conduct and even conduct means the ten wholesome courses of action - this should be understood.
"Excellent, Master Gotama": here this word "abhikkanta" is seen in the senses of passing away, beautiful, handsome, and appreciation. For in such passages as "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time," it is seen in the sense of passing away. In such passages as "This one of these four persons is more brilliant and more sublime," in the sense of beautiful.
With surpassing beauty, illuminating all directions?"
In such passages and so on, in the sense of handsome. In such passages as "Excellent, venerable sir," in the sense of appreciation. Here too it is just in the sense of appreciation. And because it is in the sense of appreciation, therefore it should be understood that "Good, good, Master Gotama" is what is meant.
In laughter, in sorrow, and in confidence, a wise person makes repetition."
And by this characteristic, it should be understood that here it is said twice on account of confidence and on account of praise. Or alternatively, "excellent" means extremely desirable, extremely agreeable, extremely beautiful - this is what is meant.
Therein, with one word "excellent" he extols the teaching, and with the other his own confidence. For this is the intention here: "Excellent, Master Gotama, that is to say, Master Gotama's proclamation of the Teaching; excellent, that is to say, my confidence having come to Master Gotama's proclamation of the Teaching." Or alternatively, he extols the word of the Blessed One itself with reference to two meanings each time: The word of Master Gotama is excellent because of the removal of faults, excellent because of the achievement of virtues; likewise, because of generating faith, because of generating wisdom, because of being meaningful, because of being well-phrased, because of having clear terms, because of having profound meaning, because of being pleasant to the ear, because of reaching the heart, because of not exalting oneself, because of not disparaging others, because of being cool with compassion, because of being bright with wisdom, because of being delightful at first encounter, because of being able to withstand scrutiny, because of being pleasant when heard, because of being beneficial when investigated - it should be connected with such qualities as these and so on.
Furthermore, he extols the teaching itself with four similes. Therein, "overturned" means placed face down, or naturally turned face down. "Would set upright" means would make the face upward. "Concealed" means covered with grass, leaves, and so on. "Would reveal" means would uncover. "Of one who was lost" means of one who has lost his bearings. "Would point out the path" means having taken him by the hand, would say "this is the path." "In the darkness" means in the fourfold darkness of the fourteenth day of the dark fortnight, midnight, dense forest thicket, and cloud cover. This is the meaning of the non-obvious terms for now.
But this is the connection of the intention: Just as someone might set upright what had been overturned, so by raising me up from what is not the Good Teaching - me who was turned away from the Good Teaching and had fallen into what is not the Good Teaching; just as one might reveal what had been concealed, so by revealing the Dispensation that had been concealed by the thicket of wrong views ever since the disappearance of the Dispensation of the Blessed One Kassapa; just as one might point out the path to one who was lost, so by making manifest to me the path to heaven and liberation - to me who had entered upon wrong paths and false paths; just as one might hold up an oil lamp in the darkness, so by the holding up of the lamp of the teaching that destroys the darkness of delusion concealing the forms of the jewels beginning with the Buddha - for me who was submerged in the darkness of delusion and not seeing them; because it was made clear to me by Master Gotama through these methods, the Teaching has been made clear in many ways.
Having thus praised the Teaching, with a mind of confidence in the Triple Gem through this Teaching, showing the sign of his confidence, he said beginning with "I." Therein, "I" means "this I." "I go for refuge to Master Gotama" means Master Gotama is my refuge, my ultimate goal, the protector from misery, and the provider of welfare - with this intention, I go to Master Gotama, I associate with, I attend upon, I wait upon; or thus, I know, I fully understand. For those elements whose meaning is "going," "understanding" is also their meaning. Therefore, for this word "I go," the meaning "I know, I fully understand" is stated. As for "and the Teaching and the Community of monks," here, that which sustains those who have attained the path, who have realised cessation, who are practising in accordance with the advice, and who are not falling into the four realms of misery - that is the Teaching. That, in meaning, is the noble path and Nibbāna. For this was said: "As far as there are conditioned phenomena, monks, the noble eightfold path is declared the foremost among them" - in detail. And not only the noble path and Nibbāna, but also the Teaching of the scriptures together with the noble fruits. For this was said in the Chattamāṇavaka Mansion -
Sweet is this, well-practised, well-divided, go to this Teaching for the purpose of refuge."
Here, "dispassion from lust" refers to the path. "Without longing, without sorrow" refers to the fruition. "The Teaching unconditioned" refers to Nibbāna. "Not repulsive, sweet is this, well-practised, well-divided" refers to all the aggregates of the Teaching classified by the three Canons. United by the combination of view and morality, thus it is the Community. That, in meaning, is the assembly of the eight noble persons. For this was said in that very Mansion -
And the eight individuals who see the Teaching, go to this Community for the purpose of refuge."
The community of monks is the community of monks. By this much, the brahmin announced the three goings for refuge.
Now, for the purpose of proficiency in those goings for refuge, refuge, going for refuge, who goes for refuge, the classification of going for refuge, the fruit of going for refuge, defilement, and breaking - this method should be understood.
That is: First, as regards the meaning of the term, "it destroys" thus it is refuge; the meaning is that it strikes down and destroys fear, terror, suffering, and the affliction of unfortunate realms for those who have gone for refuge, by that very going for refuge; this is a designation for the Triple Gem itself. Or alternatively, by promoting what is beneficial and by turning back from what is harmful, the Buddha destroys the fear of beings; the Teaching, by crossing over from the wilderness of existence and by giving reassurance to the world; the Community, by causing the attainment of abundant fruit even from small offerings. Therefore, by this method too, the Triple Gem is the refuge. The arising of consciousness whose defilements have been removed by confidence in that and by reverence for that, and which occurs in the mode of having that as its ultimate goal, is the going for refuge. A being endowed with that goes for refuge; the meaning is that by the arising of consciousness of the aforesaid kind, one approaches thus: "These three jewels of mine are my refuge, these are my ultimate goal." Thus, for now, refuge, going for refuge, and who goes for refuge - this triad should be understood.
Regarding the classification of going for refuge, the going for refuge is twofold: supramundane and mundane. Therein, the supramundane, for those who have seen the truths, at the moment of the path, by the eradication of the impurities of going for refuge, having become with Nibbāna as object by way of object, succeeds by way of function in the entire Triple Gem. The mundane, for worldlings, by the suppression of the impurities of going for refuge, having become with the qualities of the Buddha and so on as object by way of object, succeeds. That, in meaning, is the acquisition of faith in the cases of the Buddha and so on, and right view rooted in faith; among the ten ways of making merit, it is called the action of straightening one's view.
This operates in four ways: by handing over of oneself, by having that as one's ultimate goal, by undertaking the state of pupilship, and by prostration. Therein, handing over of oneself means "From today onwards I hand myself over to the Buddha, to the Teaching, to the Community" - thus the giving up of oneself to the Buddha and so on. Having that as one's ultimate goal means "From today onwards I have the Buddha as my ultimate goal, the Teaching as my ultimate goal, the Community as my ultimate goal - remember me thus" - thus the state of having that as one's ultimate goal. Undertaking the state of pupilship means "From today onwards I am a pupil of the Buddha, of the Teaching, of the Community - remember me thus" - thus the undertaking of the state of pupilship. Prostration means "From today onwards I perform paying respect, rising up in respect, salutation with joined palms, and doing the proper duties only to the three cases of the Buddha and so on - remember me thus" - thus the supreme act of deference towards the Buddha and so on. For by one who performs even one of these four modes, the going for refuge is indeed taken.
Furthermore, "I give up myself to the Blessed One, to the Teaching, to the Community I give up myself, I give up my life, my self is indeed given up, my life is indeed given up, I go for refuge to the Buddha for as long as life lasts, the Buddha is my refuge, my shelter, my protection" - in this way too, the handing over of oneself should be understood. "If I were to see a Teacher, I would see the Blessed One himself; if I were to see a Fortunate One, I would see the Blessed One himself; if I were to see a One Enlightened by himself, I would see the Blessed One himself" - in this way too, the undertaking of the state of pupilship should be seen, like the going for refuge of Mahākassapa.
Paying homage to the Enlightened by himself and to the good nature of the Teaching."
In this way too, having that as one's ultimate goal should be understood, like the going for refuge of Āḷavaka and others. Then the brahmin Brahmāyu, having risen from his seat, having arranged his upper robe on one shoulder, having fallen at the Blessed One's feet with his head, kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - "I am Brahmāyu, Master Gotama, a brahmin; I am Brahmāyu, Master Gotama, a brahmin" - in this way too, prostration should be understood.
And this is fourfold by way of kinship, fear, teachership, and worthiness of offerings. Therein, by prostration due to worthiness of offerings, there is going for refuge, not by the others. For one takes refuge on the basis of supremacy, and it is broken on the basis of supremacy. Therefore, whoever is a Sakyan or a Koliyan who pays homage thinking "The Buddha is our relative," the refuge is indeed not taken. Or whoever pays homage out of fear thinking "The ascetic Gotama is honoured by kings, of great might; if not paid homage to, he might even cause harm," the refuge is indeed not taken. Or whoever, remembering something learnt in the presence of the Blessed One during the time of the Bodhisatta, or during the time of the Buddha -
And the fourth he should store away, it will be there in times of misfortune."
Having learnt such an instruction, he pays homage thinking "he is my teacher," the refuge is indeed not taken. But whoever pays homage thinking "this one is the foremost in the world worthy of offerings," by that very act the refuge is taken.
And for a lay follower or a female lay follower who has thus taken refuge, even for one who pays homage to a relative who has gone forth among those of other sects, thinking "this one is my relative," the going for refuge is not broken, how much more so for one not gone forth. Likewise for one who pays homage to a king through the influence of fear. For he, being venerated by the country, if not paid homage to, might even cause harm. Likewise, even for one who pays homage to a sectarian who teaches whatever craft, thinking "this one is my teacher," it is not broken. Thus the classification of going for refuge should be understood.
And here, for the supramundane going for refuge, the four fruits of asceticism are the resultant fruit, and the elimination of all suffering is the benefit fruit. For this was said:
Sees the four noble truths with right wisdom.
And the noble eightfold path, leading to the peace of suffering.
Having come to this refuge, one is freed from all suffering."
Furthermore, the benefit fruit for one who has departed should be understood by way of not approaching as permanent and so on. For this was said:
"This is impossible, monks, there is no chance, that a person accomplished in right view should approach any activity as permanent, should approach as happiness, should approach any phenomenon as self, should deprive his mother of life, his father, should deprive a Worthy One of life, with a corrupted mind should shed the Truth-finder's blood, should break the Community, should point to another teacher - this possibility does not exist."
But for the mundane going for refuge, both accomplishment in existence and accomplishment in wealth are indeed its fruit. For this was said:
They will not go to the plane of misery;
Having abandoned the human body,
They will fill up the group of gods."
Furthermore it was said -
"Then Sakka, the lord of the gods, together with eighty thousand deities, approached the Venerable Mahāmoggallāna, etc. To Sakka, the lord of the gods, standing to one side, the Venerable Mahāmoggallāna said this - "Good indeed, lord of the gods, is going for refuge to the Buddha. Because of going for refuge to the Buddha, lord of the gods, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. They surpass the other gods in ten respects - in divine life span, in divine beauty, in happiness, in fame, in authority, in divine forms, in sounds, in odours, in flavours, in tangible objects."
The same method applies to the Teaching and the Community. Furthermore, the special fruit of going for refuge should be understood by means of the Velāma Sutta and so on. Thus the fruit of going for refuge should be understood.
Therein, mundane going for refuge becomes defiled in the three objects by not knowing, doubt, wrong knowledge, and so on; it is not of great brightness, not of great pervasion. For the supramundane there is no defilement. And the breaking of mundane going for refuge is twofold - blameable and faultless. Therein, the blameable occurs through self-surrender and so on to other teachers and so on, and that has an undesirable result. The faultless occurs through death; that, being without resultant, is fruitless. But for the supramundane there is indeed no breaking. For even in another existence a noble disciple does not point to another teacher. Thus the defilement and breaking of going for refuge should be understood.
"May Master Gotama remember me as a lay follower" means: may Master Gotama remember, may he know me thus: "this one is a lay follower." This is the meaning. Now, for the purpose of proficiency in the method regarding lay followers, this miscellaneous matter should be understood: who is a lay follower, why is one called a lay follower, what is his morality, what is his livelihood, what is his failure, what is his success.
Therein, "who is a lay follower?" - any householder who has gone for refuge. For this was said:
"Since, Mahānāma, a lay follower has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community. To this extent, Mahānāma, is one a lay follower."
Why is one called a lay follower? Because of attending upon the Triple Gem. For he attends upon the Buddha, thus he is a lay follower. He attends upon the Teaching and the Community, thus he is a lay follower.
What is his morality? The five abstentions. As he said -
"Since, Mahānāma, a lay follower abstains from killing living beings, from taking what is not given, from sexual misconduct, from lying, abstains from spirits, liquor and intoxicants that cause negligence. To this extent, Mahānāma, is a lay follower moral."
"What is his livelihood?" Having abandoned the five wrong trades, the making of a living righteously and impartially. For this was said:
"There are these five trades, monks, that should not be done by a lay follower. Which five? Trade in weapons, trade in beings, trade in meat, trade in intoxicants, trade in poison. These, monks, are the five trades that should not be done by a lay follower."
"What is his failure?" Whatever failure there is of that very morality and livelihood, this is his failure. Furthermore, that by which he becomes an outcast and a stain and one who is scorned, that too should be understood as his failure. And those, in meaning, are the five qualities beginning with faithlessness. As he said -
"Monks, a lay follower possessed of five qualities is a lay follower outcast and a lay follower stain and a lay follower scorned. Which five? He is faithless, he is immoral, he is superstitious about omens, he looks to blessings not to action, and he seeks one worthy of offerings outside of here, and there he gives priority."
"What is his success?" Whatever is his accomplishment in morality and accomplishment in livelihood, that is his success. And whatever five qualities beginning with faith that produce the state of being a jewel and so on. As he said -
"Monks, a lay follower possessed of five qualities is a lay follower jewel and a lay follower lotus and a lay follower white lotus. Which five? He has faith, he is moral, he is not superstitious about omens, he looks to action not to blessings, he does not seek one worthy of offerings outside of here, and here he gives priority."
"From this day forth" (ajjatagge): here this word "agga" is seen in the senses of beginning, point, portion, and foremost. For in such passages as "From this day forth, my dear doorkeeper, I close the door to the Jains and female Jains" and so on, it is seen in the sense of beginning. "One might touch that fingertip by that very fingertip. The top of sugarcane, the tip of bamboo" and so on, in the sense of point. In such passages as "The sour portion or the sweet portion or the bitter portion, I allow, monks, let him distribute by the dwelling allocation or by the residential cell allocation" and so on, in the sense of portion. "As far as there are beings, monks, whether footless or etc. The Truth-finder is declared the foremost among them" and so on, in the sense of foremost. But here it should be seen in the sense of beginning. Therefore "from this day forth" (ajjatagge) means "having made today the beginning" - thus the meaning here should be understood. "Ajjata" means the state of today. Or the reading is "ajjadagge"; the letter "da" serves as a word-connector; the meaning is "having made today the foremost."
"For life" (pāṇupeta) means endowed with life; as long as my life continues, so long endowed - having no other teacher, gone for refuge by the three goings for refuge, may Master Gotama remember and know me as a lay follower, a caretaker of legally allowable things. For even if someone were to cut off my head with a sharp sword, I would never say of the Buddha "he is not the Buddha," or of the Teaching "it is not the Teaching," or of the Community "it is not the Community." Having thus gone for refuge by the handing over of himself, and having invited with the four requisites, rising from his seat, having paid respect to the Blessed One, having circumambulated him three times keeping him on his right, he departed.
17. In the seventh, "Jāṇussoṇi" means Jāṇussoṇi is indeed the name of a certain rank; the family by which it was obtained is called the Jāṇussoṇi family. This one is called Jāṇussoṇi because of being born in that family and because of having received the Jāṇussoṇi honour in the presence of the king. "He approached" means having heard "The ascetic Gotama, it is said, is wise, experienced, and very learned," thinking "If he knows the distinctions of gender, inflection, syntax, and so on, he will know only what is known by us; what unknown thing will he know? He will speak only what is known; what unknown thing will he speak?" Having thought thus, having raised up the banner of conceit, having lifted up his horn, surrounded by a great retinue, he approached the Blessed One. "Because of what has been done and what has not been done, brahmin" - the Teacher, having heard his words, thought "This brahmin, coming here, has not come wishing to know, but has come as a seeker of meaning; however, he has come having raised up conceit and having lifted up his horn. Will there be progress for him if it is spoken in the way he understands the meaning of the question, or in the way he does not understand?" Having thought thus, having known "There will be progress for him if it is spoken in the way he does not understand," he said "Because of what has been done and what has not been done, brahmin."
The brahmin, having heard that, thought "The ascetic Gotama speaks of rebirth in hell both because of what has been done and because of what has not been done; this, because of being spoken of as rebirth in one place by both reasons, is difficult to know, a great darkness; there is no support for me here. But if I were to remain silent with just this much, even at the time of discussion in the midst of brahmins, they would say thus to me - 'You went to the presence of the ascetic Gotama having raised up conceit and having lifted up your horn, and having become silent at just one statement, you were not able to say anything; why do you speak in this place?' Therefore, even though defeated, becoming like one undefeated, I shall ask again a question about going to heaven" - having thought thus, he began this second question: "What now, Master Gotama?"
He also had this thought - "By the upper question I shall understand the lower question, and by the lower question the upper question." For this reason too he asked this question. The Teacher, having thought in the same manner as before, speaking in the way he does not understand, said again also "Because of what has been done and what has not been done, brahmin." The brahmin, being unable to find a footing even in that, having made the conclusion "Enough, sir; it is not proper, having come to the presence of such a person, to go away without understanding; having abandoned my own doctrine, having complied with the ascetic Gotama, I shall seek my welfare, I shall purify the path to the world beyond," requesting the Teacher, said beginning with "I do not indeed." Then, having known his state of humbled conceit, the Teacher, extending the teaching further, said beginning with "If so, brahmin." Therein, "if so" (tena hi) is a description of the reason. Because you, not understanding the meaning of what was spoken in brief, request a detailed teaching, therefore - this is the meaning. The remainder here is clear in meaning.
18. In the eighth, "venerable": this is a term of endearment. "Ānanda" is that elder's name. "Absolutely" means categorically. "Having investigated" means having entered into. "The wise" means wise persons. "Censure" means blame, dispraise. The remainder here and in the ninth is all of clear meaning.
20. In the tenth, "wrongly placed phrasing" - for the Pāḷi term taken out of order is called "phrasing" because it is the phrasing of the meaning. Both of these are indeed names for the Pāḷi itself. "And wrongly applied meaning" - this is the commentary taken by reversing out of order. "For wrongly placed phrasing, monks, the meaning too is wrongly inferred" - the commentary on the Pāḷi taken by reversing out of order is indeed wrongly inferred, wrongly derived, and badly spoken. In the eleventh, the meaning should be understood by the method opposite to what was stated.
The Chapter on Legal Cases is the second.