The Perfection of Patience - The Ovada-patimokkha III

As regards a lay person, if he applies the teachings, his defilements can be eradicated. He should consider precisely, in all details, his action and speech, he should know whether they affect or harm someone else. Even if he does not utter harsh speech he should know whether he hurts someone else’s feelings. He should have a refined knowledge of his cittas.
We read further on in the Commentary:

“A person harms someone else because he has no endurance, adhivasana khanti.

If he kills other beings, even gadflies and mosquitos,

he cannot be considered a recluse.

What is the reason?

Because he cannot get rid of impurity.

Someone is considered a recluse (pabbajita)

because he has got rid of impurities in himself.

This is the characteristic of a recluse.”
We read in the Commentary:

“The Second Stanza:

the words ‘sabba-papassa’ (of all evil) mean: of all kinds of akusala.”

  If we know that something is akusala, no matter how slight, we should abstain from it if we are able to do so.
We read:

“The word ‘akaranang’ means, not causing to arise.

The word ‘kusalassa’ (of kusala) means, of the kusala of the four planes .

The word ‘upasampada’ means attainment (patilabho), specific acquisition.

The words ‘sacitta-pariyodapanang’ mean, purification of one’s citta,

and this is through arahatship.

 

Thus, when recluses have eliminated all evil by the restraint of síla

and brought kusala to fulfilment by samatha and vipassana,

the citta is purified by the fruition of arahatship (arahatta phala).

This is the teaching, the exhortation, the admonition of the Buddhas.”
All this begins with patience, khanti, which is the highest ascetism.
We read futher on:

“The Third Stanza:

The word ‘anupavado’(not insulting) means, not insulting anyone by speech.

The word ‘anupaghato’ (not harming) means, not harming through the body.

The word ‘patimokkhe’(according to the patimokkha) means,

it liberates completely, that is, the highest síla;

it guards in a supreme way, namely, it guards happy states;

it liberates from danger, the danger of an unhappy destination.

Or it guards happy states and liberates from unhappy states.

  If someone observes the síla of patimokkha, he will be liberated from unhappy planes and he can go to happy planes. 
We read:

“The word ‘mattannuta’, knowing moderation,

means, knowing moderation in receiving and eating.

The words ‘pantaaca sayan’ asanang’, a secluded bed and seat,

mean, a bed and seat free from the crowds.

It is explained by means of these two requisites 

that he is contented with the four requisites.”
The four requisites are dwelling, clothing, food and medicine. We read:

“The words ‘etang Buddhanasasanang’, this is the teaching of the Buddhas,

mean, not harming another, restraint according to the Patiokkha,

knowing moderation in receiving and eating,

living in a secluded place,

because he is a person who is skilfull in the eight attainments.

This is the teaching, the exhortation, the admonition of the Buddhas.”