The Perfection of Patience - The Ovada-patimokkha II

The Commentary to this Sutta, the “Sumangalavilasiní” explains as to the First Stanza, the first verse: “khantí paramang tapo titikkha, patience, restraint, is the highest ascetism”, that khanti is adhivasana-khanti.
Khanti is a condition for the development of all kusala, whereas impatience conditions the arising of all kinds of evil through citta and then through the body and through speech. Adhivasana-khanti is endurance with regard to all situations in daily life, to our environment, and this is the highest asceticism.
The Commentary explains:

“The words ‘nibbanang paramang vadanti Buddha,

nibbana is supreme, the Buddhas say’,

mean that all Buddhas say that nibbana is the supreme dhamma in all respects.”
There is no other dhamma which is superior to nibbana, because the other dhammas arise because of conditions, they are present for just a very short moment and then they fall away completely. Nama dhamma and rupa dhamma arise because of the appropriate conditions just for a moment and then fall away. How then can conditioned dhammas be a refuge? The Buddha said that nibbana is the supreme dhamma, it is the dhamma through which defilements are eradicated completely, so that they never arise again. We read:

“As to the words, ‘na hi pabbajito parupaghati,

he, verily, is not a recluse who harms another’,

this means that a person who harms, afflicts and injures someone else

because he lacks adhivasana khanti, endurance, cannot be called a recluse.
As to the word ‘parupaghati, he harms’, this means that he violates síla, because síla is called paramang, meaning, supreme. It is explained that an ascetic who is vexing another being, who is someone who harms another, ruins his own síla. This means that he cannot be called a recluse.”
When a monk who has to observe síla transgresses síla, when he ruins his own síla, he cannot be considered a monk.