Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭaka

Vimativinodanī-ṭīkā (First Part)

Introductory Words

The Sugata, giver of benefit; the Dhamma, immaculate; and the Saṅgha, possessor of virtuous qualities.

The commentaries on the Vinaya Aṭṭhakathā, which are skillful in description, have been made in various ways by earlier teachers, filled with diverse methods.

Among them, some are very extensive and difficult to grasp due to their length; some are inconsistent in meaning, and some are inconsistent in wording.

Some are incomplete in places, and some are confusing; therefore, taking the essence from them, in a concise form.

While revealing the hidden meanings, correcting inconsistencies, and also clarifying the methods that are presented.

To resolve doubts in the Vinaya for monks of simple practice, I will write a concise explanation of its hidden meanings.

Commentary on the Introductory Words

He begins with "yo kappakoṭīhipītiādi." Indeed, due to the possession of distinguished qualities, there is worthiness of veneration, and veneration done to one who is worthy accomplishes the desired purpose. Here, the teachers elaborate in many ways on the purpose of making obeisance to the Triple Gem at the beginning of the commentary, but we will show only the intended purpose here. Therefore, making obeisance to the Triple Gem at the beginning of the commentary should be understood as being for the uninterrupted completion of the commentary as promised. Thus, it was said, "By its power, obstacles are overcome." By making obeisance to the Triple Gem, the uninterrupted completion of the commentary as promised is indeed achieved, due to the removal of defilements such as rāga, the sharpness of qualities such as paññā, the increase of āyu, and the abundance of puñña.

The word "yo" which is indefinite, is related to nātho by this. "Kappakoṭīhipi appameyyaṃ kālanti," even with the calculation of kappakoṭis, a period that cannot be measured by saying "so many kappakoṭis." The word "Api" shows that it is even beyond counting years. "Appameyyaṃ kālaṃ" is a word used in extreme conjunction, therefore, it shows that even though it cannot be determined by the calculation of kappakoṭis, it is possible to determine it by the number of asaṅkhyeyyas, enduring physical fatigue by atidukkarāni karonto khedaṃ, doing extremely difficult deeds such as offering the five great sacrifices continuously for a full four asaṅkhyeyya kappa periods.

Lokahitāyāti for the benefit of the world of beings. Nāthatītinātho, meaning, he wishes for the benefit and happiness of those who are to be trained. Alternatively, nāthati means he subdues or oppresses the kilesas inherent in those to be trained; or nāthati means he requests or entreats those to be trained, even after requesting, he enjoins them in doing what is beneficial for themselves, thus, nātho, means he is a refuge for the world, the lord of the world, the leader of the world. Mahākāruṇikassāti meaning, he whose heart trembles with compassion, having come after experiencing such suffering in many ways by performing extremely difficult deeds for the benefit of the world, tassa mahākāruṇikassā. Kiratītikaruṇā, meaning, it dispels or removes the suffering of others. Or, karuṇā is spread out among those who are suffering. Alternatively, kiṇātīti karuṇā, when there is suffering in others, it harms, afflicts, or destroys the suffering of others for the compassionate one. Or, karuṇā causes trembling and heartache in the good when there is suffering in others. Alternatively, kamiti sukhaṃ, taṃ rundhatīti karuṇā. Indeed, characterized by the desire to remove the suffering of others, it hinders and afflicts the happiness of the compassionate ones due to their indifference to their own happiness. Niyutto karuṇāyakāruṇiko, mahanto kāruṇikomahākāruṇiko, tassa namo atthūti, this is the completion of the phrase.

asambudhantiādi begins. There, the connection is that the reverence is to that excellent Dhamma, which is not understood by the unenlightened, the jīvaloka, which goes from existence to existence. There, asambudhanti not understanding, not penetrating according to its own nature. Here, hettha is the meaning of reason, and anta is the suffix. Yanti is the navalokuttaradhamma together with its texts, indicated indefinitely as the object. Buddhanisevitanti is a specification of that, meaning cultivated appropriately by the Sammāsambuddha, Paccekabuddhas, or Sāvakabuddhas through the cultivation of the senses, the cultivation of practice, or the cultivation of feeling, not abandoned. There, the Pariyatti, the Fruit, and Nibbāna are cultivated only through the cultivation of the senses; the Path, however, is cultivated through the cultivation of practice and also through the cultivation of the senses by way of the reviewing knowledge. Bhavābhavanti from existence to existence. Alternatively, it means small and large existences in terms of inferior and superior etcetera. Indeed, the a-sound is also seen in the sense of increase, like in asekkhā dhammātiādīsu (dha. sa. tikamātikā 11). Alternatively, bhava means increase, and abhava means decrease. Or bhava means the sassata-diṭṭhi, and abhava means uccheda-diṭṭhi. The stated type of bhava and abhava is bhavābhava, that bhavābhavaṃ. Gacchatīti approaches. Jīvalokoti the world of beings. Avijjādikilesajālaviddhaṃsinoti is a specification of the Dhamma. There, avijjā means not knowing, not understanding the true nature of things. That which has taṇhā as its beginning is avijjā and the others, those are kilesas because beings are defiled by these, and those themselves are like a net in the sense of afflicting beings, thus jālaṃ, that which completely destroys by sīla is avijjādikilesajālaviddhaṃsī, of that.

Dhammavarassa tassāti is the definitive term for the previously indefinite. There, dhammo means that which protects one from falling into the four apāyas and the suffering of saṃsāra when practicing according to the instructions. The stated type of dhammo itself is excellent, superior, unsurpassed because of the absence of anything higher than itself, thus dhammavaro, to that dhammavaro, may there be reverence, is the meaning.

guṇehītiādi begins. There, the connection is that I revere that noble Saṅgha that is endowed with qualities. Here, qualities such as sīla, both mundane and supramundane, are intended. Instead of saying "vimuttivimuttiñāṇa," "vimuttiñāṇa" is said by the ekadesasarūpekasesanaya, and the inclusion of vimutti should be understood by the word ādi or by the synonym pabhuti. There, vimuttīti means the fruit. Vimuttiñāṇanti means the reviewing knowledge. It should be seen that qualities such as the six abhiññās and the four paṭisambhidās are included by the word Pabhuti. Because it is like a field for the increase of merit for people who desire merit, he calls it a field, "khettaṃ janānaṃ kusalatthikānaṃ." Indeed, khettaṃ means that which protects by causing a great result from the seed that is sown. Ariyasaṅghanti here, because they are distant from kilesas, because they do not move in an inappropriate way, and because they move in an appropriate way, because they should be approached as a "refuge" by the world with its devas, and because of the accomplishment of their aims for those who have approached them, they are ariyā, the eight noble individuals, the Saṅgha of the ariyas is the ariyasaṅgho, that ariyasaṅghaṃ.

iccevamiccādigāthādvayamāha. Puññābhisandanti means a flood of merit, a stream of merit, a heap of merit. Tassānubhāvenāti by the power of that stated stream of merit, by its strength, they will comment on the Vinaya without interruption, is the connection.

yasminti in which Vinayapiṭaka. Ṭhiteti being maintained by being not deficient in both text and meaning, and by existing among modest individuals. Sāsananti the Sāsana included in the three trainings. Aṭṭhitassāti not established in the two extremes called indulgence in sensual pleasures and self-mortification. "parinibbutassapi bhagavato"tipi vadanti is also said. Susaṇṭhitassāti being well established in the middle path free from the two extremes. Amissanti is a neuter gender indication, meaning that they will comment by making it unmixed and undisturbed by the doctrines of other schools. Nissāya pubbācariyānubhāvanti relying on the commentary commented on by the previous teachers, the intention is not by one's own strength.

kāmañcātiādi. There, kāmanti means entirely, or as desired, it is said to be all. Its connection is with this Vinaya that has been commented on. Pubbācariyāsabhehīti the previous teachers such as Mahākassapa Thera are themselves āsabhā because of their unshakeable and supreme state, it is said by those excellent previous teachers. But what kind of previous teachers are they? He says ñāṇambūtiādi. ñāṇambuniddhotamalāsavā, they by whom the three impurities, rāga and others, and the four āsavas, kāmāsava and others, which were completely washed away by the water of knowledge of the Path, meaning they were purified by making them incapable of arising again, by them, meaning by those who have destroyed the āsavas. Even in the state of having destroyed the āsavas, they are not dry insight practitioners, he says "visuddhavijjāpaṭisambhidehī." There, vijjāti means the three vijjās or the eight vijjās. Showing that the ability to comment on the true Dhamma is exceedingly greater for Mahākassapa Thera and others who have attained paṭisambhidā because of their selective grasp, he says "saddhammasaṃvaṇṇanakovidehī."

sallekhiye, meaning, practicing the sallekha by abandoning the dhutaṅgas and others. Nosulabhūpamehīti there is no easy simile for those whose practice of sallekha is "like so and so," tehi nosulabhūpamā. By Mahāvihārassāti, he rejects other schools. Here, the meaning of Vihārasīsena should be seen as including all the bhikkhus residing there and those with similar views. Therefore, the Dhammasaṅgāhakas, Mahākassapa Thera and others, are said to be "mahāvihārassa dhajūpamā" because they are the standard due to their purity of view and sīla for those residing in the Mahāvihāra, by them ayaṃ vinayo saṃvaṇṇito meaning it was well and completely commented on. How? He says "cittehi nayehī." Vicittehi nayehi sambuddhavaranvayehi meaning in accordance with the all-knowing Buddha, in accordance with the intention of the Blessed One, by methods.

saṃvaṇṇanātiādi begins. There, saṅkhatattāti because it is composed. Na kañci atthaṃ abhisambhuṇātīti does not accomplish any purpose.

He shows the manner of doing his own commentary by Saṃvaṇṇanaṃ tañcātiādi. There, tañca idāni vuccamānaṃ saṃvaṇṇanaṃsamārabhanto because the entire Mahāaṭṭhakathā is to be taken here, tassā the sarīraṃ katvā of the Mahāaṭṭhakathā, this present commentary, the judgment that was stated in the Mahāpaccariya, in the same way, vissutāsu aṭṭhakathāsu yo vinicchayo the judgment that was stated in the well-known Aṭṭhakathās such as the Kurundī, apariccajanto without abandoning the appropriate meaning from that judgment, saṃvaṇṇanaṃ making the Theravāda internal, I will samārabhissa start properly, the connection of the word meanings should be understood. Here, aṭṭhakathā means that by which the meaning is spoken, having made the tha-sound into the ṭṭha-sound. Mahāpaccariyanti is named Mahāpaccarī. Here, paccarī means a raft, because it was done sitting on that, it became that name. "There is a monastery named Kurundīvalli, because it was done there, the name 'Kurundī' arose" is what they say. By the word Ādi, it includes the Andhakaṭṭhakathā and the Saṅkhepaṭṭhakathā.

Yuttamatthanti the appropriate meaning by the method of the Mahāaṭṭhakathā, or by the fourfold Vinaya reasoning. Because it would be possible for the Theravādas stated in the Aṭṭhakathās to be external if it were said "I will do the commentary by taking only the Aṭṭhakathā," he says "antogadhatheravāda" desiring to make them internal, it is said even by making the Theravāda internal.

In the verse Taṃ me, he shows the method to be followed by the listeners. There, dhammappadīpassāti because the Dhamma itself is like a lamp in destroying the darkness of delusion, the Dhamma is the lamp, the Blessed One, of that. Patimānayantāti honoring, holding dear in their minds, nisāmentu may they listen.

Buddhenā tiādi Showing the state of being authoritative by way of demonstrating the purity of origin in his own description, he shows that it should be followed. Therein, just as the Dhamma and the Vinaya were spoken by the Buddha, so too were they known by those sons of the Buddha, such as the venerable Mahākassapa; the connection should be understood as: the Sinhalese Aṭṭhakathā teachers, not abandoning the wisdom of those Buddha's sons, formerly compiled the Aṭṭhakathā. Here, Dhamma encompasses the Sutta and Abhidhamma. Vinaya means the entire Vinaya Piṭaka. Vutto means spoken by the Blessed One, the Buddha, in both the text and the meaning. For there is no word in the scriptures that the Blessed One did not explain; the Aṭṭhakathā is indeed merely the miscellaneous teachings expounded by the Blessed One in various places. Tatheva ñāto means known and understood just as it was spoken by the Buddha, without destroying even a single word or syllable, and without distorting the meaning. Tesaṃ matimaccajantā means not abandoning all the Aṭṭhakathā decisions, which have been handed down through the lineage of elders, known as the wisdom of those sons of the Buddha, brought forth and unbroken, continuing in the form of Pāḷi commentary and in the form of Pāḷi extracts. Aṭṭhakathā akaṃsū means they made the Sinhalese Aṭṭhakathās, such as the Mahā-aṭṭhakathā and the Mahāpaccari. "Aṭṭhakathāmakaṃsū" is also a reading, and the meaning is the same.

Tasmā Since they formerly compiled the Aṭṭhakathā without distorting the intention of those sons of the Buddha, therefore, Yaṃ aṭṭhakathāsu vuttaṃ, whatever is stated in the Aṭṭhakathās, taṃ sabbampi pamāṇaṃ, all of that is authoritative, is the connection. Hi is merely a particle, since the meaning of the cause is already expressed by this "tasmā"; or it is for emphasis, meaning it is indeed authoritative. If everything stated in the Aṭṭhakathās is authoritative, in that case, even errors due to negligence therein would be authoritative, so he says, "vajjayitvāna pamādalekha," excluding errors due to negligence; errors due to negligence are those that occur when writing again and again, without mindfulness being present, writing something in one place instead of another, and so on; that will become apparent by itself in the Samantapāsādikā in various places. Furthermore, this connection of meaning is in relation to showing the connection of the word yasmā - because what is stated in the Aṭṭhakathās is authoritative for the learned who are respectful in the training in this Dispensation, and because this commentary is also essentially the same, due to its excellence in merely abandoning the translation into another language and so on, therefore it will indeed be authoritative, therefore it should be followed.

Tatoti From those Aṭṭhakathās. Bhāsantarameva hitvāti having abandoned only the Sinhala language. Vitthāramaggañca samāsayitvāti having condensed the extensive method; the intention is that in the ancient Aṭṭhakathās, even that which should be stated in its proper place, such as the determination of the meaning of words, was expanded upon in such a way that it was elaborated upon with an excessively extensive sequence of words, and that the meaning was stated repeatedly with slight variations, abandoning such an extensive method, I will comment in a condensed manner, similarly to the way it was said, with a sequence of words that clearly conveys the meaning. In the Sāratthadīpanī, however, in the Vinaya Ṭīkā, it is said, "having condensed such an extensive method, like the extensive account of the four Kammavācās, including the Āpālōkanā, in the passage in the ancient Aṭṭhakathās where it is elaborated upon in various places, even what is stated above...pe... Upasampanno ti Bhikkhūti by means of the Ñatticatuttha Kamma..." it is fitting to say here that I will not deviate from any of the order of the scriptures. For to say something that should be said in one place in the Pāḷi in another place is called speaking by deviating from the order of the scriptures. Thus it was said, "having abandoned the Pāḷi that has come in due order, being fit to be commented on in that very way, and commenting on it in its proper place, as it is commented on in the Sinhalese Aṭṭhakathās in an inappropriate place, it is said, 'without deviating from any of the order of the scriptures.'" Therefore, the meaning should be understood in the manner stated above. But how is it that the decision is not diminished when condensing the extensive method? He says, "vinicchayaṃ sabbamasesayitvā," condensing only the repetition of words and so on, but having completely included all the decisions stated in all the Aṭṭhakathās, without omitting even the slightest bit. Tantikkamaṃ kañci avokkamitvāti without transgressing any sequence of the Pāḷi, the meaning is that I will comment on the Pāḷi in due order.

Suttantikānaṃ vacanānamatthanti the meaning is that I will fully elucidate the meaning of the Suttanta passages, such as the Jhana discourse, which appear in the Verañjakaṇḍa and other places, in accordance with the respective Suttas, saying "the burden of the Suttāntikas" in the Sinhalese Aṭṭhakathās, in places where it should not be commented on. Hessatīti will be, or will be done, is the meaning. Here, in the first interpretation of the meaning, it should be understood that the agent is the same in the sense of commentary: "this commentary, paridīpayantī, fulfilling the fourfold task of abandoning translation into another language and so on, will be paridīpayantī elucidating the meaning of the Suttanta passages." In the second interpretation of the meaning, however, it should be understood that the agent is the same in the sense of teacher: "having done what was said below, abandoning translation into another language and so on, this commentary, paridīpayantī elucidating the meaning of the Suttanta passages, will be done by us."

The way of explaining the introductory discourse of the book is finished.

External Introductory Story

tatthātiādi. Therein, tatthāti in the verses that have been mentioned. The word tāva should be seen in the sense of "first," thereby indicating that first I will determine the Vinaya and then I will comment on it. Vavatthapetabboti should be determined. Tenetaṃ vuccatīti because it should be determined, for that reason this determining statement, beginning with "this is called Vinaya," is being said, is the meaning. Assāti of the Vinaya. Mātikāti outline. Because it stands in the place of the origin of the designation terms, it is called "mātikā," like a mother.

vuttaṃ yenātiādi. This is what is said – I will comment on the meaning of the Vinaya, showing the meaning of the passage beginning with "etaṃ tena samayena buddho bhagavā verañjāyaṃ viharati," which is adorned with introductory passages, in many ways, stating by which person this Vinaya Piṭaka was spoken, at what time it was spoken, for what reason it was spoken, by whom it was retained, by whom it was brought, and in whom it was established.

vuttaṃ yena yadā yasmāti even though this statement intends to speak in dependence only on the introductory passage "tena samayena buddho bhagavā," without stating it separately, "the beginning is auspicious with the introduction, and the end is auspicious with the conclusion," because the introduction and conclusion also conform to the Teacher's teaching, they are included within it, and therefore, because the introduction is also included within the Vinaya Pāḷi itself, "vuttaṃ yena yadā yasmā" establishes the outline as related to the Vinaya Piṭaka itself. For this Vinaya Piṭaka, which is said to be of the outline, generally takes on a relationship to everything everywhere.

tattha vuttaṃ yenātiādi māha. Tatthāti in those outline passages. Idanti this introductory passage beginning with "tena samayena." The word Hi should be seen as meaning "yasmā," because it is not a statement of the Buddha, the Blessed One's own direct knowledge. Attapaccakkhavacanaṃ na hotīti it is not a statement spoken having directly known for oneself. Or rather, it is not a statement spoken during the time of one's own direct knowledge. In both of these ways, the meaning is that it is not a statement spoken by the Blessed One.

Explanation of the Story of the First Great Council

Paṭhamamahāsaṅgīti nāma cesāti here, the word ca is for combining what should be said, or it is for introducing a new topic; and upaññāsa is said to be the beginning of a sentence. This is indeed the nature of authors, the use of the word "ca" for those who, having said something, begin to say something else again. Saṅgīti is the singing and speaking, having gathered together the Dhamma and Vinaya, which were scattered because they were taught in various places as appropriate, according to a shared meaning; because it is a great subject and worthy of reverence, it is a great Saṅgīti, Mahāsaṅgīti. Beginning with the second and so on, this is called "paṭhamamahāsaṅgītī." Nidānaṃ means making known what was unknown, such as teachings, places, and times; kosallatthaṃ there.

dhammacakkaṃ, cakka means command, because it does not deviate from the Dhamma, it is dhammacakkaṃ, dhammacakkaṃ because it is a command by means of the Dhamma, by means of justice. Katabuddhakicceti the connection is to the Blessed One, the Lord of the World, whose Buddha-duties were completed. Kusinārāyanti this locative is in the sense of proximity. Upavattane mallānaṃ sālavaneti it shows the Sāla Grove of the Malla kings, which is the vicinity of that city. There, "upavattana" means one goes and turns near the grove, entering the city; the Sāla Grove is said to be in the middle of the grove and the city. For that grove is to the southwest of Kusinārā; from that grove, the path adorned with rows of Sāla trees, shining like kings, goes eastward and turns northward towards the southern gate of the city; by that path people enter the city, therefore it is called "upavattana." There, it is said that the Blessed One's deathbed was prepared among the rows of Sāla trees with interwoven branches and abundant shade in the upavattana, referring to that, it is said, "yamakasālānamantare." Upādi means clinging, rūpaṃ is the aggregates of result and the karma. That itself is seso, because it is not completely abandoned by the clinging of karma and defilements; there is no clinging remaining here, anupādisesā, the Nibbāna element, by that. This instrumental designation is in the sense of characteristic. Parinibbāneti the locative is in the sense of cause, meaning those who had gathered in that place because of the complete passing away. The elder who is the senior of the Sangha, saṅghatthero. Here, even though the word Sangha is relative to the word hundreds of thousands of monks, the compound with the word elder is due to its understandability, like Devadatta's teacher's family. The connection is that the venerable Mahākassapa aroused the monks' enthusiasm for the recitation of the Dhamma and Vinaya.

sattāhaparinibbutetiādi. Satta ahāni samāhaṭāni sattāhaṃ, sattāhaṃ parinibbutassa assāti sattāhaparinibbuto, the connection is that they were remembering the words spoken by the elderly Subhadda who had been ordained late, sattāhaparinibbute. He shows the statement spoken by him, beginning with Alaṃ, āvusotiādi. There, alanti is a word of rejection. Tena mahāsamaṇenāti the instrumental is in the sense of being free, therefore we are well freed from that great ascetic, the meaning is that we are also oppressed by that; or homāti is a present tense word in the past sense, ahumhāti is the meaning. Ṭhānaṃ kho panetaṃ vijjatīti ṭhānaṃ means a reason, because the result stands here in that it depends on it. Khoti is in the sense of determination, this reason indeed exists, it does not not exist, is the meaning. What is that reason? He says yaṃ pāpabhikkhūtiādi. Here, yanti is merely a particle, or it is a designation of the reason, by whatever reason they might conceal it, that reason exists, is the meaning. Atītasatthukaṃ,pāvacanaṃ means the teaching where the Teacher is past and gone, or this belongs to him. Pāvacanaṃ means the principal word, said to be the Dhamma and Vinaya. Pakkhaṃ labhitvāti having obtained the support of the shameless. Na cirassevāti not long after. Yāva ca dhammavinayo tiṭṭhatīti for as long as the Dhamma and Vinaya remain among the shameless individuals.

Vuttañhetaṃ bhagavatāti the meaning is that this was said by the Blessed One while lying on his deathbed. Desito paññattoti the super-imposition and awakening of the Dhamma, which is included in the Sutta and Abhidhamma Piṭakas, and of the Vinaya, which is included in the Vinaya Piṭaka, is the teaching. The making known of that in its specific form and the establishing of it without confusion is the designation. So vo mamaccayena satthāti that Dhamma-Vinaya will be your teacher after my passing away, it will accomplish the task of a teacher when I have completely passed away. Sāsananti the Dispensation is threefold by way of learning, practice, and realization, but without alternative, it is the thirty-seven factors of enlightenment. Addhaniyanti capable of lasting long, that itself ciraṭṭhitikaṃ assati may it last long, is the connection.

yañcāhaṃ bhagavatātiādi. In that connection, yañcāhaṃ is related to "anuggahito" (favored). There, ya means "because," or "for what reason." Or, it refers to the action, thus referring to the favor (anuggahaṇaṃ) in "anuggahitoti." Dhāressasītiādi is the statement spoken by the Blessed One to the Elder Mahākassapa, intending to exchange robes. Dhāressasi pana me tvaṃ kassapā means, "Kassapa, will you be able to wear these worn-out, cast-off rags?" And he said this not in reference to physical strength, but in reference to fulfilling the practice. Sāṇāni paṃsukūlānī means cast-off robes made of hemp or bark, discarded after being wrapped around a corpse, swarming with worms the size of thumba fruits. The word paṃsukūla means that which is like a bank (kūla) because it stands above the dust (paṃsu) in places such as roads. Alternatively, the meaning of the word paṃsukūla should be understood as "that which goes (ulati) to a wretched state (kucchitabhāvaṃ) like dust (paṃsu)." Nibbasanānī means whose wearing function is completed, meaning worn out. Although it is a single robe, the plural form is used because of its many parts. Sādhāraṇaparibhogenāti is connected with "anuggahito," meaning favored by equal use, by sharing in common and placing in equality.

Showing the Pali that came in the kassapasaṃyutte (saṃ. ni. 2.152) shortened by way of ellipsis and by taking the beginning, he said, ahaṃ, bhikkhavetiādi. There, yāvade ākaṅkhāmīti means "for as long as I desire," or "for as long as I wish," and there is also a reading "yāvadevā." Navānupubbavihārachaḷabhiññāppabhedeti, here navānupubbavihāro refers to the eight rūpa and arūpa attainments together with the cessation attainment (nirodhasamāpatti), so named because they must be attained in sequence. Chaḷabhiññā means the five superknowledges (abhiññā) together with the knowledge of the destruction of the āsavas. Attanā samasamaṭṭhapanenāti means establishing equally with oneself in the aforementioned superior human qualities (uttarimanussadhamma), thinking, "For as long as I develop these attainments and superknowledges, so too will Kassapa." And this is said merely as praise of the Elder by way of the commonality of superior human qualities, not by way of complete equality with the Blessed One. For, considering the Blessed One's special qualities, disciples and Paccekabuddhas do not attain even a fraction of a part, so what other independence (āṇaṇyaṃ) would there be besides the recitation of the Dhamma and the Vinaya? Here, tassāti means "of that favor," or "of that for me" should be taken as the meaning. For in some books the reading "tassa me" is seen. Āṇaṇyaṃ means freedom from debt (aṇaṇabhāvo). Sakakavacaissariyānuppadānenāti, here, taking the robe as an example, armor (kavaca) is mentioned, and taking the attainment as an example, lordship (issariyaṃ) is mentioned.

yathāhātiādi. There, ekamidāhanti, here idanti is merely a particle. Ekaṃ samayanti means "at one time." Pāvāyāti means from Pāvā city. Addhānamaggappaṭipannoti means "one who has set out on a long journey." Here the word "addhāna" is a synonym for length. Sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbanti means the Subhadda section that came in the pañcasatikakkhandhake should be brought here and expanded.

Tato paranti means after the Subhadda section. After showing the entire subhaddakaṇḍaṃ in detail up to "we will not do what we do not want," he now shows only the remaining Pali that proceeds in the manner of generating enthusiasm, beginning with handa mayaṃ āvusotiādi. There, pure adhammo dippatīti, here adhammo means "unrighteousness, which is the opposite of the ten wholesome courses of action," as stated in the sāratthadīpaniyaṃ (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). However, due to the context of generating enthusiasm for the compilation of the Dhamma, a collection of faults that are the cause of non-compilation of the Dhamma and Vinaya is possible, and it should be said that this is what is meant by "unrighteousness shines forth," and the opposite of that, the Dhamma, is rejected. Moreover, because it is said that "those who speak unrighteousness are strong, and those who speak righteousness are weak," by whatever unrighteousness those Subhaddavajjiputtakas and others are speakers of unrighteousness, and by whatever Dhamma the others are speakers of Dhamma, those same should be said to be "unrighteousness" and "Dhamma" here. Therefore, a collection of faults such as the desire for evil, which is caused by the failure of virtue, should be taken as unrighteousness, and the opposite of that, a collection of good qualities such as the desire for little, which is caused by the success of virtue, should be taken as Dhamma. Pure dippatīti means "may it shine forth." Or, it means "even before unrighteousness is able to reject the Dhamma." Dippatīti means "will shine forth." This present tense usage has a future meaning due to its association with the word "pura," just as in "purā vassati devo" (the deva will rain soon). Avinayoti means "un-discipline," which is the opposite of the discipline of abandoning, etc.

Tena hīti, the particle "tena hi" is used for urging. Sakalanavaṅgasatthusāsanapariyattidhareti, sakalaṃ means entire, the ninefold teaching (suttageyyādi-navaṅgaṃ) is here, or belongs to this, and is the teaching of the Teacher (satthusāsanaṃ). Because it should be learned by one who desires the meaning, and because of its nature as the attainment of the purpose of a person such as visible benefit (diṭṭhadhammikādipurisattha), "pariyattī" means the three baskets (piṭaka), those who hold that entire ninefold teaching of the Teacher are sakalanavaṅgasatthusāsanapaayattidharā. Sukkhavipassakā means dry insight practitioners, whose insight is dry, rough, and un-smooth due to the absence of affection for serenity meditation (samathabhāvanā). Tipiṭakasabbapariyattippabhedadhareti, the collection of the three baskets is the Tipiṭaka, and those who hold all the divisions and distinctions of the entire teaching (pariyatti) that is divided into many kinds such as the ninefold (navaṅga) are tipiṭakasabbapariyattippabhedadharā.

Kissa panāti means "why then?" One who trains is a sekkho. He himself says "sakaraṇīyo." Because the task of the three higher paths has not been completed, it means "one who has a task to do." Assāti, by this. Bahukārattāti means "because of being of great help." Assāti means "may be." Ativiya vissatthoti means "excessively trustworthy." Nanti is connected to "ovadati" (admonishes) referring to Ānandathera. Because of Ānandathera's occasional lack of restraint, the novice (navaka) retinue wandered to villages, and because of those novices' sudden departure, Mahākassapatthera, rebuking him, said thus: "na vāyaṃ kumārako mattamaññāsīti." Here, the word vā is merely a filler, and he said, rebuking the Elder, "This young man does not acknowledge his own measure." Tatrāti means "in that case."

Kiñcāpi sekkhoti, this is not said because of the possibility of Sekhas going to the wrong destination, but it should be understood that it is only the Asekhas who are picked out and taken. Therefore, "Even though he is a Sekha, nevertheless, the Elder picked out even venerable Ānanda," thus the connection should be understood here, but not to be connected as "Even though he is a Sekha, nevertheless, he is incapable of going to the wrong destination." Abhabbotiādi, however, is a statement of his nature. There, chandāti means "by desire, by affection." Agatiṃ gantunti means "to do what should not be done." Pariyattoti means "learned, mastered."

Rājagahaṃ kho mahāgocaranti, here, a gocara is where cows graze. A gocara is like a grazing ground, a place for alms-gathering. That which is great is a mahāgocara, meaning Rājagaha. Ukkoṭeyyāti means "should prevent."

Sattasu sādhukīḷanadivasesūti, here, sādhukīḷanaṃ means playing properly in a way of reverence, repeatedly praising objects of inspiration (saṃvegavatthuṃ). Upakaṭṭhāti means "near." Vassūpanāyikā means "that which leads or approaches the rains (vassaṃ)."

Tatra sudanti means "in that Sāvatthi," sudanti is merely a particle. Ussannadhātukanti means "having aggravated humors such as bile and phlegm." Samassāsetunti means "to comfort." Dutiyadivaseti, they say "on the second day from the day of entering Jetavana Monastery." That by which one is purged is virecanaṃ. Milk that has been treated with medicine is khīravirecanaṃ. Yaṃ sandhāyāti means "with reference to which medicinal drink." Bhesajjamattāti means "a small amount of medicine." Here, the word mattā is in the sense of "small," as in "mattā sukhapariccāgātiādīsu" (dha. pa. 290).

Khaṇḍaphullappaṭisaṅkharaṇanti, here khaṇḍanti means "broken," phullanti means "split," their paṭisaṅkharaṇaṃ means "making new."

pariveṇaṃ. Tatthāti is connected with "khaṇḍaphullappaṭisaṅkharaṇaṃ" (renovating what is broken and cracked) in those monasteries. Paṭhamaṃ māsanti means "the first month of the rains," and this is a usage implying continuous connection. Because many senāsana duties are prescribed in the senāsanakkhandhake(cūḷava. 294 ādayo), because many activities related to the lodging are prescribed, it is said that "it was praised by the Blessed One…pe…"

Dutiyadivaseti means "on the second day from the day they thought, 'We will renovate what is broken and cracked.'" They thought thus on the very day of entering the rains retreat. Siriyā niketanamivāti means "like a dwelling place of glory." It is said "ekanipātatitthamiva ca devamanussanayanavihaṅgāna" (like a single landing place for the birds of the eyes of gods and humans) because the eyes of all people fall on the pavilion, like birds gathering at a single watering place. Lokarāmaṇeyyakanti means "loveliness in the world," or "worthy of delighting," thus lokarāmaṇeyyakaṃ. Daṭṭhabbasāramaṇḍanti means "the essence of what should be seen" is daṭṭhabbasāraṃ, from that, vippasannanti daṭṭhabbasāramaṇḍaṃ. Or, daṭṭhabbo sārabhūto visiṭṭhataro maṇḍo means "a pavilion that is essential to be seen, the most excellent decoration," maṇḍanaṃ alaṅkāro etassāti daṭṭhabbasāramaṇḍo. Maṇḍaṃ sūriyarasmiṃ pāti nivāretīti maṇḍapo means "a pavilion prevents or wards off the rays of the sun." Vividhāni kusumadāmāni ceva muttolambakāni ca viniggalantaṃ vamentaṃ nikkhāmentamiva cāru sobhanaṃ vitānaṃ etthāti, vividhakusumadāmolambakaviniggalantacāruvitāno means "where there is a beautiful canopy that is emitting, spewing out, and releasing various garlands of flowers and strings of pearls." Because the ground work was made elaborately beautiful with various floral offerings, it is said that "ratanavicittamaṇikoṭṭimatalamivā" (like a jeweled, inlaid floor). And here, maṇiyo koṭṭetvā katatalaṃ maṇikoṭṭimatalaṃ nāma, tamivāti means "a floor made by inlaying jewels is called a jeweled, inlaid floor, like that." Āsanārahanti means "worthy of sitting on." Dantakhacitanti means "inlaid with ivory."

Āvajjesīti means "turned towards." Anupādāyāti means "without grasping any dhamma in the way of craving and wrong view." Kathādosoti means "in speech, there is no untruth."

Yathāvuḍḍhanti means "without transgressing the order of seniority." Eketi means "some, only of the Middle Reciters." For it should be understood that all that was said before is said by the Middle Reciters. The Long Reciters, however, say "the Elder came to the assembly merely to recite the words." Among them, some say "by air," and "all of them spoke in such and such ways, taking each day as it was."

Kaṃ dhuraṃ katvā means having made whom the elder? Bījaniṃ gahetvā means here, taking the fan is traditionally practiced by the community of Dhamma speakers to eliminate distraction of hands and to cover facial expressions. Therefore, even Buddhas and disciples who have attained the highest restraint take a colorful fan only to show the tradition to Dhamma speakers. Paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta here, how is the first instance established in the council? Because the first instance is established by the order of reciting the Pātimokkha, etc. For the most part, the three Piṭakas were recited in this order during the Blessed One's lifetime, and in the same order they were later chanted in the councils, especially the Vinaya and Abhidhamma Piṭakas should be seen. Kismiṃ vatthusmiṃ is a locative case in the sense of cause. Antarā ca, bhante, rājagahaṃ antarā ca nāḷanda means between Rājagaha and Nāḷanda, in the space between, in the middle. Because of the connection with the word Antarā, the accusative case is used. Rājāgārake means a building made for the king's amusement. Ambalaṭṭhikāya means a garden of the king with that name. Kena saddhi means why is this said here? Since this was not spoken by the Blessed One alone, but something was also said by the king, therefore, it should be seen that it was said in this way instead of saying "starting with whom?". Vedehiputtenā means the son of the daughter of the Kosala king, not the daughter of the Videha king. Since his mother was wise, she was known as "Vedehī" because she strived with knowledge, hence that name became well-known.

Then he said tadetaṃ sabbampī etc. There, anuttaraṃ sammāsambodhiṃ here, the path knowledge that is the basis of unobstructed knowledge, and the unobstructed knowledge that is the basis of the path knowledge, is called sammāsambodhiṃ. Paccavekkhantena vā he says referring to the Dhamma that arises in terms of Udāna, etc. Vimuttirasaṃ means the taste of the fruit of Arahantship, or the attainment of liberation, because it produces the highest fruit, or the function of liberation, because it brings about the absolute liberation of the defilements. Avasesaṃ buddhavacanaṃ dhammo here, even though the Vinaya is also Dhamma in terms of doctrine, etc., the word Dhamma, used in connection with the word Vinaya in a distinct sense, indicates the teaching that is without the Vinaya teachings, just like in the phrase "merit and wisdom are yoked like oxen".

Anekajātisaṃsāraṃ in this verse, this is the summary meaning: I, gavesanto, searching for the maker of this house of existence, the craving carpenter, anibbisaṃ, not finding that Bodhi-knowledge by which one can see him, sandhāvissaṃ, I have wandered in this round of rebirths for so long, from the time of aspiration, for hundreds of thousands of births, since birth is painful to repeatedly approach due to being mixed with old age, disease and death, and it does not cease when that (maker) is not seen, therefore, the meaning is that I have wandered searching for him. Diṭṭhosī now, having penetrated all-knowing knowledge, I have seen you. Puna gehaṃ again, this house reckoned as existence for me. Na kāhasī you will not make. He states the reason: sabbā te etc. Your sabbā, all the remaining craving ribs have been bhaggā broken by me. The kūṭaṃ, peak, of this house of existence made by you, the visaṅkhataṃ, weakened roof-ridge pole. My cittaṃ, mind has visaṅkhāraṃ, gone to Nibbāna as its object. And I have ajjhagā, attained the fruit of Arahantship reckoned as taṇhānaṃ khayaṃ, the destruction of craving. But some say that the meaning is "the mind itself, gone to the unconditioned, has attained the destruction of craving."

Kecī means the reciters of the Khandhakas. Pāṭipadadivase this should be connected with paccavekkhantassa uppannā, not with sabbaññubhāvappattassā. Somanassamayañāṇenā with joyful knowledge. Āmantayāmī I announce, I enlighten. Antare in between, in the middle.

Suttantapiṭakaṃ just as action is the same as work, so too, a Sutta is the same as a Suttanta should be understood. Asaṅgītaṃ means the Saṅgīti Khandhaka (Cūḷava. 437 ff.), the Kathāvatthu treatise, etc. Because it is marked by sixteen rounds, it is called "soḷasa parivārā". Thus, in the Parivārapāḷi (Pari. 1 ff.), it is stated beginning with "paṭhamaṃ pārājikaṃ kattha paññatta". These eight rounds are: the round of prescriptions, the round of offenses, the round of adversities, the round of classifications, the round of origins, the round of disputes, the round of settlements, the round of collections; and then, the same eight rounds are stated again with only a specific difference in condition, such as "methunaṃ dhammaṃ paṭisevanapaccayā pārājikaṃ kattha paññatta" (Pari. 188). Thus, because the Bhikkhu Vibhaṅga and the Bhikkhunī Vibhaṅga are revealed in terms of these sixteen rounds, the Parivāra marked by sixteen rounds is called "soḷasaparivāro" should be understood.

Daḷhīkammasithilakaraṇappayojanā this should be applied accordingly to offenses against the world and offenses against the precepts. An action that occurs by overcoming the time of restraint is ajjhācāro, a transgression. Tenā because of various methods, etc. Etaṃ means the verse beginning with vividhavisesanayattā etc. Etassā of the Vinaya.

Itaraṃ panā means the Sutta. Attatthaparatthādibhede here, the word ādi includes benefits in this life and future lives, mundane and supramundane benefits, etc. Veneyajjhāsayānulomena vuttattā because, unlike the Vinaya, which was taught from a position of authority, establishing commands, it was spoken in accordance with the inclinations of those to be trained, in accordance with their conduct. Showing the gradual development in those to be trained by teaching in terms of gradual training, etc., he says, "like a crop yields fruit in due season." Showing that it is only produced when endowed with the right means, he says, "like a cow yields milk." Indeed, one does not obtain milk by milking a cow from its horns, or at the wrong time, or one that is not yet productive.

Yaṃ because. Etthā in the Abhidhamma. Abhidhamme in the Dhamma that is free from confusion with the Vinaya precepts, such as in the statement that even if there is no offense with the emission of semen in a dream, unwholesome intention is found, "in the Dhamma that is free from confusion because there is no contradiction between the beginning and the end," some also say. Ārammaṇādīhī by object, associated actions, door, practice, etc. Lakkhaṇīyattā because it is to be recognized. Yaṃ panettha avisiṭṭhaṃ here, among the three words Vinayapiṭaka, etc., that which is undistinguished, the same, that is the meaning of the word Piṭaka. Mā piṭakasampadānenā it is said not to count in terms of textual completeness. Yathāvuttenā in the manner stated, such as "in this way, with a twofold meaning," etc.

Desanāsāsanakathābhedaṃ here, the word bhedaṃ should be applied to each individually: desanābhedaṃ, sāsanabhedaṃ, kathābhedaṃ. And bhedaṃ means difference. Tesū in those Piṭakas. Sikkhā ca pahānāni ca gambhīrabhāvo ca sikkhāpahānagambhīrabhāvo, and that illuminates according to suitability is the meaning. Pariyattibhedaṃ the connection is that it distinguishes the difference in learning. Yahiṃ in which Vinaya, etc., yaṃ sampattiñca vipattiñca, whatever accomplishment and failure, yathā pāpuṇāti, how one attains, that too, all that it distinguishes, is the connection. Or, yaṃ pariyattibhedaṃ sampattiṃ vipattiñca, whatever difference in learning, accomplishment and failure, yahiṃ yathā pāpuṇāti, in which way one attains, tampi sabbaṃ vibhāvayeti should be connected. Paridīpanā vibhāvanā ca is said in accordance with what was said in the verses below, but in meaning it is just one.

Āṇārahenā means one who is worthy to command, āṇāraho, the Blessed One, because he is a Fully Enlightened Buddha. Indeed, he is worthy to command because of his great compassion, because he is a speaker of truth in a way that is not contradictory, and because his word is authoritative. Because both conventional and ultimate truths are possible, he says, "āṇābāhullato." The same method applies to what follows as well. Paṭhamaṃ means the Vinayapiṭaka. Pacurāparādhā such as the Sāyisaka monks. Indeed, they are called "pacurāparādhā" because of the abundance of faults. Pacuro means abundant, bahulo means many, aparādho means fault, doso means offense, vītikkamo means transgression, yesaṃ te those who have them are pacurāparādhā. In Anekajjhāsayā etc., āsayova is the same as ajjhāsayo, and that in meaning is view and knowledge. Cariyā means the six root conducts such as passionate conduct. Or, cariyā means conduct, and that is twofold: good conduct and bad conduct. Adhimutti means inclination, the preference of beings due to past familiarity, and that is twofold: inferior and superior. Yathānulomaṃ according to the suitability of inclinations, etc. Yathādhammaṃ according to the nature of the Dhamma.

Saṃvarāsaṃvaro here, saṃvaro means both small and large. The a is for increasing. Diṭṭhiviniveṭhanā means the removal of views. Suttantapāḷiyaṃ in the Suttanta Piṭaka, adhicittasikkhā is stated because of the abundance of teachings on concentration, such as "quite secluded from sensual pleasures" etc. (Dī. Ni. 1.226; Saṃ. Ni. 2.152). Vītikkamappahānaṃ kilesānaṃ the abandoning of the transgression of defilements, or the defilements of action, through the doors of body and speech. Because defilements that persist in the mind in terms of tendencies cannot transgress due to the violation of precepts, he says, "vītikkamapaṭipakkhattā sīlassā." Pariyuṭṭhānappahānaṃ the abandoning of the state of being overcome, the taking hold as they arise, having interrupted the arising of wholesome qualities in the mind by giving opportunity, is called pariyuṭṭhāna. Anusayappahānaṃ the abandoning of tendencies by the Noble Path, the seven defilements such as sensual desire, which are strong and liable to arise in the mind when the conditions are right, because they lie dormant in the mind are called tendencies.

Tadaṅgappahānaṃ the abandoning of that particular unwholesome aspect by that particular wholesome aspect of generosity, virtue, etc., is tadaṅgappahānaṃ. Duccaritasaṃkilesassa pahānaṃ the corruption is that which itself contaminates and afflicts the mind in which evil conduct of body and speech arises, the abandoning of that in terms of temporary abandonment. Because concentration is opposed to sensual desire, suttantapiṭake the abandoning of the corruption of craving is stated in the Suttanta Piṭaka. Because it reveals the nature of phenomena as empty of self, abhidhammapiṭake the abandoning of the corruption of views is stated in the Abhidhamma Piṭaka.

Ekamekasmiñcetthā here, in each of these three Piṭakas is the meaning. Dhammoti pāḷī here, because of the quality of Dhamma being distinguished by virtue, etc., and because it is the inherent expression of the Buddhas, pāḷi means a row of utterances that are excellent and outstanding, pariyattidhammo. The series of name-concepts deliberately established in the mind by the Blessed One in accordance with the meaning of conventional and ultimate truth, in the form of words appropriate to the ultimate meaning, is called pāḷidhammo. If asked what is the difference between the teaching and the Dhamma? The expression in speech, greatly embellished because of the enlightenment of others with the Dhamma deliberately established in the mind in the manner described, is called "desanā." Therefore, he said - "desanā is the teaching of that Pāḷi deliberately established in the mind." But both of those are, in ultimate truth, just sound, because there is no conventional truth apart from ultimate truth. Taking this very method, some teachers declare "Dhamma and teaching are, in ultimate truth, just sound," and even they are blameless. Just as it is said "rebirth-resultants in the sense-sphere have limited objects," this should be seen as analogous. Indeed, it cannot be said that "rebirth-resultants in the sense-sphere only have objects that are ultimately produced," because they arise even taking as their object thoughts of desire and other unwholesome qualities preceded by ideas of men and women, and thoughts of loving-kindness and other wholesome qualities. But because that concept is rooted in ultimate truth, its being an object of ultimate truth can be designated. It should be seen as the same here. In each of these three, these Dhamma, meaning, teaching, and penetration are profound is the connection. And here, the profundity being stated of the constituents of the Piṭakas, the Dhamma, etc., should be seen as also stated of the Piṭaka that is their aggregate. They are dukkhogāhā because they are difficult to enter, or because the entering, the immersion in them is difficult. Etthā in these Piṭakas, this locative case is for specifying.

hetuphalaṃ. Dhammābhilāpo means a statement with meaning and correct wording. Visayato asammohato cā shows the way of understanding the mundane and the supramundane respectively; this has a connection with "of this understanding." The mundane is called understanding in terms of object because it proceeds only by depending on things like the meaning of the Dhamma. But the supramundane, although not depending on it due to having Nibbāna as its object, is called understanding without confusion because it proceeds in the Dhamma etc., by destroying delusion about that object. Atthānurūpaṃ dhammesū means in causes according to effects. Paññattipathānurūpaṃ paññattīsū means the path of designations is the way of designation, in designations according to that path.

Dhammajāta means a division of causes or just the cause itself. Atthajāta means a division of effects, or just the effect itself. "And this teaching" has a connection. Yo cetthā means whoever comprehends in these teachings of Dhamma and meaning. Etthā means in these three Piṭakas.

Alagaddūpamā Here, the word alagadda means the grasping of a water-snake, like in "playing the lute is a lute," and here, grasping should be seen as bad grasping, just as it bites, because there is no contradiction in other grasping. Therefore, alagaddūpamā means the simile is the grasping of a water-snake. Here, alagadda means a venomous snake. It is called alagadda because it is enough, sufficient, or capable of taking life, a poison called gada, when it should be called alaṃgada.

nissaraṇatthā. Bhaṇḍāgāriko viyāti - bhaṇḍāgāriko, the custodian of the treasure of the Dhamma, the Pariyatti of one who is indifferent to the meaning is bhaṇḍāgārikapariyatti. Duggahitānī means badly grasped. Therefore, he said, "memorized as a cause for blame, etc." Here, upārambho means blaming others based on the Pariyatti. The ādi (etc.) includes things like adherence to wrong views, attainment of gifts, and honor. Yaṃ sandhāyā means referring to which bad grasping of the Pariyatti. Vuttanti is said in the Alagaddūpama Sutta (M.i,130). Tañcassa atthaṃ nānubhontī means these who grasp badly do not experience or find the meaning of that Dhamma, which is the completion of virtue, etc. Paṭividdhākuppo means one who has realized the fruit of Arahatship.

vinaye panātiādi. There, tāsaṃyevā is a determination, stated with reference to the absence of divisions of the six Abhiññās and the four Paṭisambhidās in the Vinaya. In the Verañjakaṇḍa (Parajika 12), only the three Vijjās are distinguished. In the second, tāsaṃyevā is a determination made with regard to the four Paṭisambhidās, because all three Vijjās are included among the six Abhiññās. Tāsañcā here the particle ca indicates the existence there of the remaining qualities as well. In the Abhidhamma Piṭaka the three Vijjās, the six Abhiññās, and the four Paṭisambhidās are indeed mentioned. Tatthevā is a determination made to show that the Paṭisambhidās are well distinguished there. Upādinnaphasso means contact with the path by way of the path. Tesanti means of those Piṭakas. Etanti means this Buddha-word.

Catuttiṃseva suttantāti This is the word-meaning arrangement of the verse – of which Nikāya the counting of the Suttas is only thirty-four Suttas, of which collection there are three Vaggas by way of Vagga-grouping, that is a collection with three Vaggas, this is the first Nikāya, here the Dīgha Nikāya. Anulomiko means not opposed, it is said to be a name that fits the meaning because it accords with the meaning. Ekanikāyampīti even a single group. Evaṃ cittanti thus varied. Yathayidanti just as these. The Poṇikas and Cikkhallikas are Khattiyas; their residence is called "Poṇikanikāyo" and "Cikkhallikanikāyo". Pañcadasavaggapariggaho means encompassed by fifteen Vaggas. Suttantānaṃ sahassāni satta suttasatāni cāti In the reading "seven thousands of Suttas and seven hundred Suttas", it should be connected as seven thousands of Suttas and seven hundred Suttas. However, in some places there is a reading "seven thousand Suttas and seven hundred Suttas". Pubbe nidassitā were shown previously in the Suttanta Piṭaka description.

Vedanti means knowledge. Tuṭṭhinti means joy. Dhammakkhandhavasenā means by way of aggregates of Dhamma. The connection is: "Eighty-two thousand I received from the Buddha." Dve sahassāni bhikkhuto means "Two thousand I received from the community of monks," from the presence of monks such as the Dhammasenāpati, two thousand taught by them. Me means in my heart; here, Ānanda Thera refers to himself. Ye dhammāmama hadayepavattino,tecaturāsītisahassānīti The connection is: "The Dhammas that arise in my heart, those are eighty-four thousand." And this was said in terms of the aggregates of Dhamma learned during the time of the Blessed One's existence; however, it should be understood that the aggregates of Dhamma are more than eighty-four thousand because of the Subha Sutta (D.iii,181ff) and Gopakamoggallāna Sutta (M.iii,7ff) taught by Ānanda Thera after the Blessed One's Parinibbāna, and because of the Kathāvatthuppakaraṇa spoken by Moggalliputtatissa Thera at the Third Council.

Ekānusandhikaṃ suttanti the Satipaṭṭhāna Sutta, etc. (D.ii,290ff; M.i,55ff). Anekānusandhikanti the Parinibbāna Sutta, etc. (D.ii,72ff). For that proceeds by way of various teachings of Dhamma in various places. The Tikaduka division should be taken from the Nikkhepakaṇḍa (Dhs. 985ff) and Aṭṭhakathākaṇḍa (Dhs. 1384ff) in the Dhammasaṅgaṇī. Cittavārabhājananti This is stated from the Cittuppādakaṇḍa (Dhs. 1ff). In Atthi vatthūtiādīsu, vatthu means the Sudinnakaṇḍa, etc. (Parajika 24ff). Mātikāti means the training rule. Antarāpattīti means an offense prescribed in another case between training rules. Tikacchedoti means the separation of Tika Pācittiya, etc. "The Buddha-word is compiled" is the connection. Assāti of the Buddha-word. "As if giving approval at the end of the Council" is the connection. Accharaṃ paharituṃ yuttāni - acchariyāni, wonders, such as showers of flowers and raising of cloths. "That which is called 'five hundred' and 'therikā' is called the First Great Council" is the connection.

Thus ends the Vimatavinodanī, a sub-commentary to the Samantapāsādikā Vinaya commentary,

The explanation of the account of the First Great Council is finished.

The Account of the Second Council

imissātiādimāha. He said beginning with "of this." Tatrāyaṃ ācariyaparamparā means in that Jambudīpa, this is the lineage, the succession of teachers. Vijitāvinoti means victors because they have conquered all the opposing defilements. Jambusirivhayeti means in that Jambudīpa, which is called the island that is beautiful like a Jambu tree. For even the island is called "Jambū" because it is marked by a great Jambu tree. Acchijjamānaṃ Having made it without being broken. Vinayavaṃsantiādīhi Tīhi only the Vinaya-pāḷi is spoken of, because they are synonymous. Pakataññutanti means skillfulness, sharpness, in expression. Dhuraggāhoti means taking up the burden, being foremost in everything. Bhikkhūnaṃ samudāyo samūho - bhikkhusamudāyo means a multitude, a group of monks.

Yadāti The connection is "when they passed away." Jotayitvā ca sabbadhī means having illuminated that same true Dhamma everywhere. Jutimantoti means endowed with the light of wisdom, or radiant, of great power. Nibbāyiṃsūti They attained Nibbāna in the element of Nibbāna without remainder of clinging. Anālayāti means without attachment.

Athāti Afterwards, the meaning is "after they passed away, after that." Kappati siṅgīloṇakappoti Here the word kappa has the meaning of option; therefore, the option of horn-salt is allowable. This also means that the other side is allowable; thus everywhere. There, the meaning is that it is allowable to eat salt separately with un-salted alms food, without storing it up. Kappati dvaṅgulakappoti means it is allowable to eat food at the wrong time, when the shadow has passed two finger-breadths. Kappati gāmantarakappoti means it is allowable for one who has been invited to eat additional food, thinking, "I will go to another village." Kappati āvāsakappoti means it is allowable to perform separate Uposatha etc. Saṅgha deeds in various dwelling places within one boundary. Kappati anumatikappoti means it is allowable to perform a deed with a group Saṅgha for those future ones, thinking, "We will obtain approval at the time they arrive," and afterwards obtain approval; it is not a group deed. Kappati āciṇṇakappoti means it is allowable that which is practiced by teachers and preceptors. However, it should be understood that some of that is allowable and in accordance with the Dhamma, and some is not allowable and not in accordance with the Dhamma. Kappati amathitakappoti means it is allowable for one who has been invited to eat additional food of that milk that has abandoned the state of milk but has not reached the state of curds. Kappati jaḷogiṃ pātunti Here jaḷogī means young liquor, which is the ingredients for liquor gathered together but has not reached the state of liquor; it is allowable to drink that. Jātarūparajatanti Here, jātarūpaṃ means gold because it always remains gold without undergoing any change, rajataṃ means silver because it shines with a white nature. Susunāgaputtoti means the son of Susunāga. Kākaṇḍakaputtoti means the son of the Kākaṇḍaka Brahmin. Vajjīsūti because it is the name of a country, the plural is used.

Tadahuposatheti Here tadahū means on that day. Upavasanti etthāti - uposatho, means they live near having approached with morality or with fasting etc. Kaṃsapātinti means a golden bowl. Māsakarūpanti means just a Māsaka. Sabbaṃ tāva vattabbanti By this, he shows that all the Pāḷi that comes in the Sattasatikakkhandhaka (Cullavagga 446ff) should be brought here and spoken. "They recited just like it was recited in the council" is the connection.

Tesūti Among those Theras who were carrying out the council. "These well-known co-residents should be known" is the connection. Sāṇasambhūtoti Sāṇa Sambhūta Thera, resident of Sāṇa country. "The second collection should be connected" is the connection. Pannabhārāti means those who have laid down the burden of the aggregates.

Abbudanti they say means harm. Some say, "Because of harming the word of the Blessed One and highlighting their own words, abbuda means thieving." Idanti means the example to be spoken of. Sandissamānā mukhā - sammukhā means face to face. Bhāvitamagganti means one who has developed the path. Sādhu sappurisāti Here sādhū is a particle in the sense of entreaty; the meaning is "I beg that." Haṭṭhapahaṭṭhoti means repeatedly delighted. Udaggudaggoti means elated because of the joy of producing a change in the body; for a joyful person is called "udaggudaggo" because of the elation of body and mind.

Tena kho pana samayenāti means "at the time when they did the Second Council, at that time." Taṃ adhikaraṇaṃ na sampāpuṇiṃsūti means they did not arrive, did not come to settle that issue raised by the Vajjiputtakas. "It was not" is the connection. "Having lived as long as they lived, they attained Parinibbāna" is the connection. But having done what did the Theras attain Parinibbāna? He says, dutiyaṃ saṅgahaṃ katvātiādi. Aniccatāvasanti means under the control of impermanence. Jamminti means inferior. Durabhisambhavaṃ means not to be overcome, unable to overcome. "Having known impermanence thus" is the connection.

The explanation of the account of the Second Council is finished.

The Account of the Third Council

Satta vassānīti is a word used in the sense of continuous connection. Aticchathāti means "go beyond, desire; go somewhere else and seek alms." Bhattavissaggakaraṇatthāyāti means for the purpose of the act of consuming food, for the purpose of eating. ‘‘Soḷasavasso’’ti means one who has the mentioning of "sixteen years," therefore soḷasavassuddesiko, means "sixteen years old."

Tīsu vedesūti, among the three Vedas, namely, the Rigveda, Yajurveda, and Samaveda. It is said that these three Vedas were indeed composed by righteous sages, such as Aṭṭhaka, to elucidate the path to heaven for the world. Therefore, they are called as such by them. However, the Atharvaveda was later composed by unrighteous Brahmins for purposes such as killing living beings. And in the former three Vedas, unrighteous branches that glorify sacrificial slaughter etc., were inserted after removing the righteous branches by those same Brahmins; this should be understood. Nighaṇḍū means a treatise that reveals synonyms of things like trees, a work appropriate for synonymous names. Indeed, in the world, that is called "Nighaṇḍū." Keṭubhanti, Keṭubha means that which indicates or leads, distinguishing actions and so forth; it is a manual of verbal analysis, useful for poets. Here, kiriyākappavikappo means the analysis of verbal construction (vacībhedādilakkhaṇā kiriyā), because verbal construction is analyzed and diversified by it; and that is called "kiriyākappavikappo," because it has many varieties in terms of the distinction of letters, words, structures, and meanings. And this is stated with reference to the fundamental manual of verbal analysis. Sanighaṇḍukeṭubhā, with the Nighaṇḍu and Keṭubha; the three Vedas, in those with the Nighaṇḍu and Keṭubha. Akkharappabhedo, because letters are distinguished by it in terms of place, articulation, and manner of pronunciation, that is, phonology and etymology. Sākkharappabhedā, with phonology; in those with phonology. Itihāsapañcamā, the three Vedas, with the Itihāsa as the fifth, which is connected with statements such as "thus it was, thus it was," and is reckoned as ancient lore, having made the Atharvaveda the fourth.

Yassa cittanti, etc., these two questions are stated with reference to the arising moment of the passing-away-consciousness (cuticitta) of those who are with eradicated defilements (khīṇāsava). There, in the first question, uppajjatīti, it arises because of being synchronous with the arising moment. Na nirujjhatīti, it does not cease because the cessation moment has not been reached. Tassa cittanti, will that consciousness of that person cease and not arise again? This is the question, and because it requires a detailed answer, the explanation here should be understood as follows: In the arising moment of the last consciousness of an Arahant, that consciousness arises, but does not cease; and it will not arise again, because it will inevitably reach the cessation moment and cease, and because there is no rebirth after that, another will not arise. However, setting aside the Arahant who is synchronous with the last consciousness, the consciousness synchronous with the arising moment of others arises because of being synchronous with the arising moment, and does not cease because the dissolution has not been reached, but having reached dissolution, it will certainly cease, but another will arise in that or another existence; thus. Yassa vā panāti, etc., in the second question, nirujjhissati nuppajjissatīti, whose consciousness will cease, having reached the moment of dissolution due to being synchronous with the arising moment, and will not arise due to the absence of rebirth; will that consciousness of that Khīṇāsava arise and not cease? This is the question, and because it requires a categorical answer, the reply "yes" should be understood. Uddhaṃ vā adho vā harituṃ asakkontoti, the meaning is: being unable to bring together or connect the upper term to the lower term or the lower term to the upper term in meaning, being unable to connect the prior with the subsequent, being unable to determine the meaning.

Vaḍḍhetvāti, having developed the meditation subject for the sake of the higher path. Dantaponaṃvuccati, that by which teeth are cleansed is called a dantaponaṃ, that is, a toothpick. Having thoroughly examined the modest nature and qualities such as forbearance and loving-kindness of the newcomers for a few days, it is proper to accept manual services and to gather them in; for the purpose of making this known to the novices and other monks who are following his example, the elder, having recognized his suitability, even knowing it, again did the sweeping and so forth. Some say, "for the sake of taming his mind." Buddhavacanaṃ paṭṭhapesīti, he began to have them learn the word of the Buddha. Because the entire conduct and practice of the Vinaya is prescribed only for the fully ordained, it is appropriate that the learning of it is only for them, thus he said, "except for the Vinaya Piṭaka." "Hatthe patiṭṭhāpetvā" is stated to show that the word of the Buddha, even when established in his mind, was made delivered for the purpose of preservation.

Ekarajjābhisekanti, the anointing that is being done as the sole sovereign throughout Jambudīpa. Rājiddhiyoti, powers consistent with the king's influence. Yatoti, from when, from the sixteenth pot. The connection is that the deities themselves bring it every day. Devasikanti, daily. Agadāmalakanti, medicinal amalaka fruit, capable of purifying the body with little effort, and removing all defects. Chaddantadahatoti, from a divine mansion situated near the Chaddantadaha lake, or from a wish-fulfilling tree, for there are such special kinds of wish-fulfilling trees there; thus, the meaning is that they bring it from there. Asuttamayikanti, a cloth made of flowers, not bound by thread, but made only of divine fragrant flowers. Uṭṭhitassa sālinoti, self-grown rice; here, the singular is with reference to the group, meaning rice. Nava vāhasahassānīti, here, four handfuls are one kuḍuva, four kuḍuvas are one pattha, four patthas are one āḷhaka, four āḷhakas are one doṇa, four doṇas are one mānikā, four mānikās are one khārī, twenty khārikās are one vāha; that itself is "one cart," as stated in the Suttanipātaṭṭhakathā, etc. (su. ni. aṭṭha. 2.kokālikasuttavaṇṇanā). Nitthusakaṇe karontīti, they make it without husk or broken rice. The connection is that he sees the Buddha image made from that. The mention of the power-produced-arising is made because they are similar to those power-produced-arisings made by the Nāga kings. Vimalaketumālāti, here, ketumālā means the mass of rays that emerges from the head and appears as a heap on the upper part of the head, they say.

Bāhirakapāsaṇḍanti, the sectarian doctrine proclaimed by external wanderers. Pariggaṇhīti, investigating, he accepted. Bhaddapīṭhakesūti, on seats made of rattan. Sāroti, the essence of virtue. Sīhapañjareti, near the great window. Dantaṃ, because of having a mind devoid of the agitation of defilements. Guttaṃ, because of being constantly protected by mindfulness. Khuraggeyevāti, at the end of shaving the hair. The connection is that it is exceedingly beautiful. Vāṇijako ahosīti, he became a honey merchant.

Pubbe va sannivāsenāti, the meaning is: either by cohabitation in the past or in a previous birth. Paccuppannahitena vāti, or by beneficial conduct in the present existence. Evaṃ, by these two reasons, taṃ, that pemaṃ reckoned as affection jāyate, arises. Like what? He says, "uppalaṃ va yathodake." Uppalaṃ vāti, the word vā is short for the purpose of including what was not said. The word yathā is for comparison. This is what is said: just as a lotus and other lotuses arising in water arise relying on two causes, water and mud, so too does affection (jā. aṭṭha. 2.2.174).

Dhuvabhattānīti, regular meals. Vajjāvajjanti, minor and major faults. Moggaliputtatissattherassa bhāramakāsīti, it should be understood that the Saṅgha assigned the responsibility to him to make known to the king the great power of the Thera, and his leadership of the Saṅgha as the leader in matters of the Dispensation at that time, not because others were unaware. Sāsanassa dāyādoti, the meaning is: am I an internal relative of the Dispensation or not? Those who renounce sons and daughters to ordain in the Dispensation are called blood relatives in the Dispensation, because they have renounced their own offspring, who are capable of upholding the entire Dispensation, not merely donors of requisites; with this meaning in mind, the Thera said, "merely by this, O Great King, one is not an heir of the Dispensation." Kathañcarahīti, here, carahī is a particle indicating impatience. Tissakumārassāti, of the king's younger brother by the same mother. Sakkhasīti, you will be able. Sikkhāya patiṭṭhāpesunti, they established him in the training by giving him the commitment to the training after the donation of commitment to the training, with commitments such as "I undertake the training to abstain from killing living beings" in the six trainings ending with abstaining from untimely meals, without violating the abstaining from killing living beings for two years (pāci. 1079). Chavassābhiseko, having six years for the coronation.

Sabbaṃtheravādanti, the Pāḷi established by the two councils. Indeed, that is called "Theravāda" to distinguish it from those of different views, such as the Mahāsaṅghikas. Indeed, this Vibhajjavāda is called "Theravāda" because it was protected and brought without corruption by the Mahākassapa Thera and others; they also write "satheravāda." There, "the word of the Buddha, collected in the Tipiṭaka, together with the Theravāda that has come in the commentaries, should be brought and connected. Tejodhātuṃ samāpajjitvāti, having attained the jhāna with the fire-element kasiṇa as its object.

Sabhāyanti, in the judgment hall in the middle of the city. Diṭṭhigatānīti, only views. Na kho panetaṃ sakkā imesaṃ majjhe vasantena vūpasametunti, indeed, dwelling in their midst, he would not be one whose words are heeded because of being counted among them, therefore he thought thus. Ahogaṅgapabbatanti, a mountain of that name. Some write "Adhogaṅgāpabbata," but that is not good. Pañcātapena tappentīti, heating themselves with five forms of mortification, lighting fires in four places and standing in the middle, looking up at the solar disk, they heat themselves with the heat of the sun. Ādiccaṃ anuparivattantīti, looking at the sun from the time of sunrise, they turn towards the sun until sunset. Vobhindissāmāti paggaṇhiṃsūti, they made an effort, thinking, "we will destroy."

Vissaṭṭhoti, free from the fear of death, meaning fearless. Migavaṃ nikkhamitvāti, having wandered in the forest, the sport of killing deer is migavaṃ, having gone out aiming at that, the meaning is having gone out for the purpose of killing deer. Hatthināgenāti is stated to distinguish it from snakes and so forth. Tassa passantassevāti, this is a word indicating disrespect, meaning while he was looking. Ākāse uppatitvāti, here, he showed this power even to a householder because this power is not a transformation power, because the determination power is not rejected. Indeed, showing forms such as the Nāga form after abandoning the natural form is a transformation power. Chaṇavesanti, festival attire. Padhānagharanti, a secluded dwelling suitable for the exertion of effort in terms of meditation practice. Sopīti, this is stated with reference to the king's nephew.

Kusalādhippāyoti, having a favorable intention. Dveḷhakajātoti, having become doubtful. Ekekaṃ bhikkhusahassaparivāranti, here, even though it was said in the form of an order, "go and fetch them," the Theras went because of the benefit to the Dispensation. This is an allowable message; it is not connected to the domestic affairs of laypeople. Thero nāgacchīti, although it is proper to come for the sake of the Dhamma when it is said that "the king is calling," he did not come even when sent twice, thinking "the request is inappropriate;" he did not come with a slight expression of disapproval, desiring the success of what should be done above, in terms of generating respect for himself in the king and both parties, because "the greatly powerful Thera is practicing according to the instruction and is a standard." Nāvāsaṅghāṭaṃ, a boat assembled from one place. Because of the abundance of opponents of the Dispensation, he said, "having arranged protection." Yanti, because. Abbāhiṃsūti, they dragged. Bāhiratoti, from outside the park. Because of the extreme difficulty for those who were watching, he said, referring to the attendance, "the earth trembled in a difficult manner." There is no separate difficulty in the determination here.

Dīpakatittiroti, a partridge that is raised, trained, and placed in a suitable spot by bird catchers for the purpose of catching those of the same species. Na paṭicca kammaṃ phusatīti, in the verse, if mano nappadussati, your mind is not corrupted by an evil deed, then even the evil deed done by the hunter relying on that will na phusati, not affect you. Indeed, that pāpaṃ na upalimpati, evil does not defile you, your mind does not cling to it, because you are appossukkassa, without eagerness, nirālayassa, without attachment, bhadrassa, virtuous; this is the meaning.

kiṃvādī. Or, what kind of doctrine is kiṃvāda, one who has that is kiṃvādī. "The self and the world are eternal," those who hold this doctrine are sassatavādino. "Some things among beings or conditioned things are eternal," the doctrine that has arisen is ekaccasassata, those devoted to that are ekaccasassatikā. "Finite, infinite, both finite and infinite, neither finite nor infinite," the four doctrines that arise concerning such finitude and infinitude are antānantā, those devoted to them are antānantikā. "It does not die, it is not cut off," such are the views and speech that arise with "Even so, it is not mine, thus it is not mine," etc. (Dīgha Nikāya 1.62), those who have distraction from that are amarāvikkhepikā. Or, amarā is the name of a fish species that is difficult to grasp, those who have distraction like that amarā are amarāvikkhepikā. Those who are devoted to the doctrine that the self and the world arise by chance, without regard to any cause, are adhiccasamuppannikā. Those who have the doctrine that the self is conscious are saññīvādā. Similarly here, asaññīvādā nevasaññīnāsaññīvādā also. Those who say that "With the breakup of the body, the being is annihilated" (Dīgha Nikāya 1.85-86), thus asserting annihilation, are ucchedavādā. Diṭṭhadhammo means what is directly experienced, one's own existence, those who say that nibbāna is the cessation of suffering by enjoying the five strands of sense pleasure as desired in that very existence are diṭṭhadhammanibbānavādā. One who speaks by distinguishing is vibhajjavādī, the Blessed One. He does not speak of everything in a uniform way, but distinguishes according to the Dhamma, making it free of knots and tangles, so that doubts about views and so on disappear, and conventional and ultimate realities appear without confusion; thus, it is said that he is one who has the habit of distinguishing definitively. Parappavādaṃ maddamāno means that he crushes all the doctrines of others that have arisen at that time and will arise in the future, through the method of explaining the Kathāvatthumātikā.

The exposition of the Tatiyasaṅgītikathāvaṇṇanā is finished.

Exposition of the Ācariyaparamparakathāvaṇṇanā

To answer the question Kenābhata, having shown what happened in Jambudīpa up to the Third Council, now, to show the lineage of teachers in Sīhaḷadīpa, he begins with tatiyasaṅgahato pana uddhantiādi. Imaṃ dīpa means Tambapaṇṇidīpa. Because the commentary was composed by the teacher sitting in that island, it is said "imaṃ dīpa". Kañci kāla means the usage of a word in absolute connection, it means for some time. Porāṇā means those who composed the Sīhaḷa commentary in Sīhaḷadīpa. Bhaddanāmo means Bhaddasālatthera. Those who do not commit evil are nāgā. The connection is that they recited the Vinayapiṭaka. Tambapaṇṇiyā is a locative. Nikāye pañcā means that because the Vinaya and Abhidhamma are taken separately, the five Nikāyas excluded from them should be taken. The construction is that they vācesu in pakaraṇe, the Abhidhamma treatises. Although it should be said "tepiṭako" meaning "one who has the three Piṭakas well-learned", it is said "tipeṭako" to preserve the meter. Tārakarājā means the moon. Here, in Pupphanāmo, it should be understood that both Mahāpadumatthera and Sumanatthera are meant, therefore it is said "pupphanāmo" twice.

Vanavāsi means the Vanavāsī country. Karakavassa means a hailstorm, or rain like a stream of hail. Harāpetvā means having swept away by a flood of water. Chinnabhinnapaṭadharo means one who wears a robe that is cut by a knife and dyed with colors. Bhaṇḍū means bald-headed. Makkhaṃ asahamāno means not tolerating the arrogance (makkha) that arose in himself due to the elder's power, the characteristic of disparaging the virtues of others, and not tolerating the anger that arose in that way. Asaniyo phalantī means thunderbolts falling and crashing. The construction is: "me mama bhayabheravaṃ janetuṃ paṭibalo na assa na bhaveyya" - he would not be able to create fear and terror for me. Aññadatthū means certainly. Kasmīragandhārā means those living in the Kasmīra and Gandhāra countries. Isivātapaṭivātā means that they were fanning him all around with winds generated by the movement of the monks' robes and bodies. Dhammacakkhu means knowledge in the lower three paths. Anamataggiya means the Anamatagga Saṃyutta (Saṃyutta Nikāya 2.124 ff.). Samadhikānī means more than. Pañca raṭṭhānī means the five China countries. Vegasā means with speed. Samantato rakkhaṃ ṭhapesī means he established protection by way of determination to prevent their entry. Aḍḍhuḍḍhāni sahassānī means half of the fourth part are aḍḍhuḍḍhāni, meaning three thousand with an excess of five hundred. Diyaḍḍhasahassanti means the second with a half is diyaḍḍhaṃ, meaning a thousand with an excess of five hundred. Niddhametvānā means having driven away.

Rājagahanagaraparivattakenā means having circled around Rājagahanagara, and going outside from there, by the path that goes around it clockwise, or by going. Āropesī means he delivered. Paḷinā means they jumped into the sky. Naguttame refers to Cetiyagiri. Purato means in the eastern direction. Puraseṭṭhassā means of the chief city, Anurādhapura. Silakūṭamhī means on a peak of the mountain named thus. Sīhakumārassa putto means here, they say, "Sīhakumāro was born to a lion from the womb of the daughter of a Kaliṅga king." Because the full moon of Jeṭṭha month has the Jeṭṭha nakshatra or the Mūla nakshatra, he says, "jeṭṭhamūlanakkhattaṃ nāma hotī". Migavaṃ means hunting of deer, from harming, injuring, and afflicting the deer, the hunting sport. Rohitamigarūpa means the guise of a Gokaṇṇa deer. Rathayaṭṭhippamāṇā means the size of a chariot goad. Ekā latāyaṭṭhi nāmā means one golden creeper decorated with silver that has thus obtained its name. It should be seen that in the flower staff there are blue etc. flowers, and in the bird staff, various kinds of birds and animals appear like intricate works. Rājakakudhabhaṇḍānī means royal excellent items. Saṅkha means a conch shell with a rightward spiral for anointing. Vaḍḍhamāna means decorative powder, some say "bathing powder." Vaṭaṃsaka means a kaṇṇapiḷandhana, that is, vaṭaṃsaka is said. Nandiyāvaṭṭa means made of gold in the shape of a Nandiyāvaṭṭa flower for auspiciousness. Kañña means a Khattiya princess. Hatthapuñchana means a yellow colored, valuable hand-wiping cloth. Aruṇavaṇṇamattika means originating from the Nāga's dwelling. Vatthakoṭikanti means just a pair of cloths. Nāgamāhaṭa means brought by nāgas. Amatosadha means a type of pill named thus. It is called thus because its function is similar to amata. Bhūmattharaṇasaṅkhepenā means in the manner of spreading on the ground. Uppātapāṭhakā means readers of omens. Alaṃ gacchāmā means he said, rejecting, "Because it is too close to the city, it is not suitable." Aḍḍhanavamānaṃ pāṇasahassānanti (Anguttara Nikāya 6.53) means of eight thousand pāṇas with more than five hundred. Appamādasuttanti means the Mahāappamādasutta in the Anguttara Nikāya, it is said to be the Rājovādasutta.

Mahaccā means with great. Upasaṅkamanto means having become extremely exhausted, he approached. The connection is "Tumhe jānanatthanti" - that you may know. Pañcapaṇṇāsāyā means here "catupaññāsāyāti vattabbaṃ. Evañhi sati upari vuccamānaṃ dvāsaṭṭhi arahantoti vacanaṃ sametīti" is said in the Sāratthadīpanī (Sārattha. ṭī. 1.ācariyaparamparakathāvaṇṇanā). Dasabhātikasamākula means crowded with ten brothers, Devānaṃpiyatissa and others, sons of Muṭasiva. Ciradiṭṭho sammāsambuddho refers to the relics. Sabbatāḷāvacare means all musical instruments, or with the musicians accompanying them. Upaṭṭhāpetvā means having brought together by way of offering gifts. Vaḍḍhamānakacchāyāyā means after the meal. Pokkharavassa means rain that falls without excessively wetting those who want to be wetted, like water on a lotus leaf. Mahāvīro means the relic is called thus as a term for the Teacher. Pacchimadisābhimukhova hutvā apasakkanto means here, he stood facing east and moved backwards, going to the west, and "pacchimadisābhimukho" is said referring to such approach. "Mahejavatthu nāma evaṃnāmakaṃ devaṭṭhāna"nti vadanti - they say that Mahejavatthu is a shrine of such and such a name.

Pajjarakenā means with the pajjaraka disease caused by non-humans. Devo means a cloud. Anuppavecchī means he released. Vivādo hotī means here, the present tense should be understood, considering the tense of the action. Thus, everywhere in such cases. Tadeta means the place remains. "Channaṃ vaṇṇānaṃ sambandhabhūtānaṃ raṃsiyo cā"ti should be supplied, "channaṃ vaṇṇānaṃ udakadhārā cā"ti, they say that the connection should be understood thus. To show that such a miracle occurred even when the Blessed One had passed away, due to his power, he said the verse beginning with evaṃ acintiyā. Rakkhaṃ karonto means performing protective rites so that the yakkhas driven away by himself by his own means would not enter again. Āvijjī means pariyāyi.

Rañño bhātā means the king's younger brother. Anuḷādevī nāma is the name of the wife of the king's elder brother. Sarasaraṃsijālavissajjanakenā means emitting a net of rays that are smooth, flavorful, and energetic. The connection is ekadivasena agamāsīti - he arrived in one day. Appesī means he established the written message. Udikkhatī means he expects and desires. Bhāriya means heavy, meaning that it should not be transgressed. Maṃ paṭimānetī means he esteems me. Kammāravaṇṇa means the color of the king's natural gold. Tihatthavikkhambha means three hand-spans in width. Sakalajambudīparajjenā means here, rajjaṃ belongs to the king, the income and authority arising from the entire Jambudīpa, therefore, it means "pūjemī", because it is not appropriate to give with a fixed time period such as "I will give it to him for seven days with all the palaces and other things of the entire earth." If he were to give in this way, it would be called giving temporarily, because giving is characterized by abandoning things, and it is not appropriate to take back things such as earth after giving them away. However, income and so on given at a fixed time are indeed given away, and it is proper to take them back since they were not given away after that. Therefore, in this context, and also from here on, giving of the kingdom should be understood only as giving of income etc., in the manner described. Pupphuḷakā hutvā means having become like water bubbles in the shape of Ketakī shoots. Gavakkhajālasadisa means neuter gender, similar to a wooden panel placed in the shape of a net in windows, or it means similar to a net made of thread etc. in a window.

Devadundubhiyo means here, deva means a cloud, the thunder that occurs without cause in it, which appears like the sky because of its pure whiteness, is called devadundubhi, which is also called "ākāsadundubhī". Phaliṃsū means they thundered. Pabbatānaṃ naccehī means with the dancing of the mountains moving here and there due to the earthquake. Because the yakkhas who were struck with wonder uttered the sound "hi", he says "yakkhānaṃ hiṅkārehī". Sakasakapaṭibhānehī means with their own individual skills and expertise. Abhisekaṃ datvā means having given the anointing with water from the Anotatta lake.

Devatākulānī means the communities of nāgas, yakkhas, and other devatās surrounding the Mahābodhi, the connection is datvāti - having given. The Gopakarājakammino call taracchā as "taracchā." Iminā parivārenā means the instrumental case is used in the sense of "together with", it means "together with this entourage." Tāmalittinti is the name of a port on the seashore. Idamassa tatiya refers to the giving of the kingdom in relation to the branch of the Bodhi tree established in the golden bowl. But before that, the giving of the kingdom was done once before to the Mahābodhi itself, with the branch unbroken, so the king honored with the kingdom four times altogether. It is said that on the days when he honored with the kingdom, he took the income arising from the entire island and honored the Mahābodhi alone.

Paṭhamapāṭipadadivase ti (on the first day of the waxing fortnight): On the first day of the waxing fortnight. For, having considered the first day of the waning fortnight, it is said "the first day of the fortnight". And this was said having adopted the usage in that Tambapaṇṇi Island (Sri Lanka), but here, the usage is that from the full moon to the next full moon is one month. Therefore, according to this usage, it should be said "on the second day of the fortnight (dutiyapāṭipadadivase)", because the first day of the waning fortnight is the first day of the fortnight here. Gacchati vatare (He goes, indeed!): Here, are is an interjection of sorrow. Samantāyojana (entire yojana): The word samantā is used in the sense of extreme connection, meaning everywhere in an area of a yojana in extent. Supaṇṇarūpena (in the form of a Garuda): [He] terrifies (santāseti) the families of Nāga kings who, wishing to forcibly take the Great Bodhi tree to the Nāga world, [had] taken the form of Garuḍas through their power. Taṃ vibhūtiṃ passitvā (Having seen that magnificence): Seeing the great honour of the worship being performed by deities, etc., and the great power of the Great Bodhi tree, wishing to worship [it] themselves in the same way, the explanation connects [the sentence] as, yācitvā (having requested) the Theri (Venerable Sanghamitta). Samuddasālavatthusmiṃ (at the site of the Ocean Pavilion): In that place where the king, standing, saw the Bodhi tree coming in the ocean through the power of the Elder, and where afterwards they built a pavilion called "Ocean Pavilion" to make known the place seen by the ocean, in that place which was the site of the Ocean Pavilion. Therassa (of the Elder): Of the Elder Mahā Mahinda. Pupphaagghiyānī (flower canopies): Flower shrines similar to peaked pavilions. Āgato vatare (He has come, indeed!): Here, are is an interjection of joy. With eight families of ministers and eight families of brahmins, [that is,] with sixteen families possessing good lineage. Rajjaṃ vicāresī (He released the kingdom): He released [them] to administer the kingdom. Rājavatthudvārakoṭṭhakaṭṭhāne (at the gatehouse of the royal garden): At the location of the gatehouse of the royal garden. Anupubbavipassanā (gradual insight): Gradual insight [beginning] with the arising and passing away [of phenomena]. When what should be said is, "saha bodhipatiṭṭhānenā (together with the establishment of the Bodhi tree)"—by the instrumental case—by alteration of the inflection, "saha bodhipatiṭṭhānā" is said, expressing certainty. For when the word saha is used, it must be in the instrumental case. Dassiṃsu (they showed): They made apparent. Mahāāsanaṭṭhāne (at the site of the great seat): At the site established with the great stone seat on the eastern side. Pūjetvā vandī (having worshipped, he paid homage): He paid homage to the Great Cetiya which was to come [in the future]. But it should be understood that in the former location of the Mahāvihāra, only worship was performed, so [his act] revealed that even for the Sangha in the future, [the cetiya] was newly made and worthy of being venerated. But in the future, it should be understood that the Buddhas, such as Metteyya, and the Paccekabuddhas are certainly worthy of being venerated, directing [their veneration] to the moment of Buddhahood, because of their intrinsically distinguished status.

Mahāariṭṭho (Mahā Ariṭṭha): This is said referring to [Mahā Ariṭṭha] who went forth at Cetiyagiri together with fifty-five brothers. Meghavaṇṇābhayaamaccassa pariveṇaṭṭhāne (at the site of the monastery of the minister Meghavaṇṇābhaya): At the place that was the site for the monastery to be built by the minister of King Meghavaṇṇābhaya. The delightful sound that arose in the sky as an auspicious omen was like a roar of the sky, hence it is said, "ākāsaṃ mahāviravaṃ ravī (the sky roared with a great roar)." For there is no phenomenon called "sky" that could produce a sound; it should be understood that the sound arises from a particular condition occurring in the sky. Paṭhamakattikapavāraṇadivase…pe… vinayapiṭakaṃ pakāsesī (On the first day of the Kaṭṭika Pavāraṇā...he expounded the Vinaya Piṭaka): This is said with reference to the day he began to recite the Vinaya. Anusiṭṭhikarānaṃ (of those who make instruction): Of those who give instructions. Rājino (of the king): The possessive case is used in the sense of relation, meaning of King Devānampiyatissa. Aññepī (others also): Others also besides the sixty-eight Great Elders beginning with Mahinda, showing their nature, he says tesaṃ therānaṃ (of those elders), etc. There, the sentence should be construed as, tesaṃ therānaṃ antevāsikā (the pupils of those elders): Ariṭṭha and others were pupils of the sixty-eight Great Elders beginning with Mahinda; and Tissa, Datta, Kāḷasumanā and others were pupils of the Great Elder Ariṭṭha. Antevāsikānaṃ antevāsikā (the pupils of the pupils): The meaning is the successive generations of pupils of the pupils mentioned in both places. Pubbe vuttappakārā (of the kind previously mentioned): The lineage of teachers made known by the verses beginning "Mahindo, Iṭṭiyo, Uttiyo..." (Pārā. aṭṭha. 1. Tatiya Saṅgīti Kathā).

Na paggharatī (it does not leak): It does not drip, meaning it does not slip away. Satigatidhitimantesū (in those possessing mindfulness, understanding, and resolve): Here, satī is mindfulness in retention of what has been learned; gatī is knowledge in grasping the divisions of words and meanings; dhiti is energy in undertaking, maintaining, etc. [what has been learned]. Kukkuccakesū (among those who are scrupulous): Among those who are scrupulous, wondering, "Is this allowable? Is this not allowable?" Mātāpituṭṭhāniyo (supportive like mother and father): Having said this, to demonstrate that very meaning, he says tadāyattāhī (because they depend on him), etc. Vinayapariyattiṃ nissāyā (relying on the learning of the Vinaya): Relying on the learning of the Vinaya Piṭaka. Attano sīlakkhandho sugutto (one's own aggregate of virtue is well-protected): Because for a Vinaya-holder who is conscientious, no offense arises in six ways—through shamelessness, ignorance, etc.—one's own aggregate of virtue, free from flaws such as breaches, is well-protected, [is] surakkhito (well-guarded). By removing the scruples of those kukkuccapakatānaṃ (troubled by scruples)—troubled or overcome by scruples that have arisen concerning what is allowable and what is not—according to the Vinaya, by establishing [them] in purity, [he] paṭisaraṇaṃ hoti (is a refuge). Visārado (confident): One whose fear has departed. Because he speaks having known, "Speaking thus, there is no fault; speaking thus, there is no fault," he speaks fearlessly saṅghamajjhe voharati (in the midst of the Sangha). Paccatthike (to opponents): Both to opponents of oneself and to opponents of the Teaching such as the Vajjiputtakas. Sahadhammenā (with the true Dhamma): By showing the training rule with reasoned speech, just as they are not able to establish the false Dhamma, so having suniggahitaṃ katvā (well-restrained), he niggaṇhāti (restrains). Saddhammaṭṭhitiyā (for the stability of the True Dhamma): For the stability, that is, the continuation, of the True Dhamma, which is threefold: the Teaching, the Practice, and the Realization.

Vinayo saṃvaratthāyā (The Vinaya is for the sake of restraint) etc.: The learning of the Vinaya, or the Vinaya enactment, is vinayo (the Vinaya) for the sake of restraint at the doors of body and speech. Avippaṭisāro (absence of remorse): The absence of remorse, the absence of regret, concerning what has been done or not done. Pāmojjaṃ (joy): Fresh joy. Pīti (rapture): Rapture is strong joy. Passaddhī (tranquillity): Tranquillity of body and mind. Yathābhūtañāṇadassanaṃ (knowledge and vision of things as they really are): Grasping name-and-form with their conditions. Nibbidā (disgust): Insight. Virāgo (detachment): The Noble Path. Vimuttī (freedom): The fruition of the Path. Vimuttiñāṇadassanaṃ (knowledge and vision of freedom): The reviewing knowledge. Anupādā (without clinging): Without taking up any phenomena, having relinquished [them]. Parinibbānatthāyā (for the sake of final Nibbāna): Because without the arising of the reviewing knowledge, there is no final Nibbāna in between, it is said that [the Vinaya] is for the sake of that final Nibbāna by way of proximity; because of [its] being a condition of contiguity, etc. Etadatthā kathā (this talk is for this purpose): This talk of the Vinaya is for the sake of this—for the sake of final Nibbāna without clinging. Mantanā (counsel): Just counsel on the Vinaya: counsel related to the Vinaya for the bhikkhus, [saying,] "We will do this; we will not do this." Upanisā (support): Upanisā [means] a support, because a result is established (upanisīdati) here. The series of causes beginning with "the Vinaya is for the sake of restraint" is also for this purpose. Sotāvadhānaṃ (paying attention): Paying attention in order to understand oneself in this talk of a series of conditions; that also [is] for this purpose. Yadidaṃ (namely): [This is] a particle. That abandonment, or that fruition abandonment, of the mind—known as the path of arahantship—without clinging to the four kinds of clinging, is also for this purpose: for the sake of final Nibbāna without clinging. Or alternatively, that vimokkho (liberation)—the release, the departure, the final Nibbāna—of a mind without clinging to any phenomena, this talk is for that purpose; thus, it is fitting to connect [the sentences] by way of conclusion, because of the Path, its Fruit, and Liberation having been mentioned earlier. Āyogo (exertion): Repeated application by way of learning, etc.

The explanation of the method of the lineage of teachers is finished.

Thus, in the Samantapāsādikā, the Vimatavinodanī commentary

The explanation of the method of the external introduction is finished.

Explanation of the Verañjakaṇḍa

Seyyathidaṃ (that is to say): What is that? Or, what is that talk? Aniyamaniddesavacanaṃ (a statement of indefinite indication): Because it indicates, having determined its own meaning by its own nature, it is a determinate indication; what is not a determinate indication is an indeterminate indication. That very thing which is called is a statement, therefore [it is] a statement of indeterminate indication. Tassā (of that): Of that word "ati (too much)." Parivitakko (reasoning about): [Reasoning] that occurred with "Katamesānaṃ kho buddhānaṃ bhagavantānaṃ brahmacariyaṃ na ciraṭṭhitikaṃ ahosī (Which Buddhas, Blessed Ones, had a holy life that did not last long)?" (Pārā. 18). Pubbe vā pacchā vā (either before or after): Either in the reading stated below the word "ati (too much)" or in the reading that will be stated above. Atthato siddhenā (established by meaning): Established by capability. Tatridaṃ mukhamattanidassanaṃ (Here, this is merely an indication of the entrance): In the explanation of that method as described above, this is merely an indication of the approach. For mukhaṃ (face), dvāraṃ (door), and upāya (approach) are one in meaning.

Assā (of this): The meaning is connection: the agreement of the word samaya is its meaning. Kālañca samayañca upādāyā (relying on time and occasion): Here, kālo is the appropriate time for approaching; samayo is the agreement of causes such as bodily strength; relying on those, meaning, having conditioned. Khaṇo (moment): Opportunity. For the arising of a Buddha, etc., is an opportunity for the path and the holy life. That very thing is samaya. Therefore, it is said "ekovā (is the same)". Mahāsamayo (great assembly): A great gathering. Pavanasmiṃ (in the grove): In the forest thicket. Samayopi kho te bhaddālī (but an occasion for you, Bhaddāli): Here, samayo (occasion) is the cause for transgression of a training rule; what is that? The Blessed One's knowledge of one's own misconduct. The meaning is that the cause called "occasion" is appaṭividdho (not understood) by you. Bhagavā (the Blessed One), etc.: [This] shows the manner of his understanding. Uggahamāno (Uggahamāna): Because he is capable of learning something or other, [he is called] Uggahamāna; this is just the name of the wanderer Sumana. Samayaṃ diṭṭhiṃ pavadanti ettha (Here, they proclaim an occasion, a view): Therefore, [it is called] samayappavādako (Samayappavādaka); [this is] Mallikā's park. Because it is surrounded by a row of tinduka trees, also known as timburu, and because there is only one dwelling hall here, it is called "Tindukācīra" and "Ekasālaka." Atthābhisamayā (through the realization of the meaning): Through obtaining the benefit of the meaning as stated—visible-in-this-life and related to the future. Mānābhisamayā (through the realization of the elimination of conceit): Through the elimination of conceit. Pīḷanaṭṭho (having the meaning of oppression): Oppression [is] injuring one associated with it, not making [him] widespread; oppression itself is the meaning; [it is] pīḷanaṭṭho. Santāpo (torment): Tormenting by way of pain, suffering, etc. Vipariṇāmo (change): Because it must be changed in two ways—by aging and by death—abhisametabbo [means] it must be understood, penetrated; abhisamayo is that very abhisamayaṭṭho (having the meaning of change)—oppression, etc.

samavāyo (agreement): Samayo is the moment when, with the occurrence of a confluence of supporting conditions, beings come here and continue: khaṇo (moment). Samayo is the moment when a conditioned phenomenon gathers here, or when it itself comes, arrives, and departs: kālo (time). Samayo is the moment when components gather in this, or in which they themselves [gather]: samūho (gathering). Samayo is the moment when, at the confluence of other conditions, it comes, it arrives, a result comes forth from this: hetu (cause). Samayo is the moment when, through distortion by way of perception, it comes and clings to phenomena: diṭṭhi (view). Samayo is approach, coming near: paṭilābho (gain). Samayo is the departure, the elimination, of the very words of those assembled together: pahānaṃ (elimination). Samayo is the understanding, the knowledge, of the very truths of those assembled together: paṭivedho (penetration). Thus, the application of the word samaya should be understood in each of those meanings.

Here, the various meanings of the word samaya have been stated in general. For a word that applies in one specific meaning does not apply in another. Therefore, it should be understood that just like the meanings, the words samaya that express them are also different. Thus [it should be understood] in all cases where meanings are extracted.

Tattha tathā (there, thus): In those suttas and Abhidhamma, by the locative and the locative of location. Idhā (here): In the Vinaya. Aññathā (otherwise): By the instrumental case. Accantameva (only entirely): Only continuously. Bhāvo (state) is action; the characteristic of a state by means of another action is bhāvenabhāvalakkhaṇaṃ (characterization of a state by means of state), just as, with the arising of the moon, the prince was born. Adhikaraṇañhī (for a condition), etc.: In the Abhidhamma, the word samaya applies in five meanings—time, gathering, moment, agreement, and cause—not only in time as in the Vinaya. And among those, the meanings of time and gathering are fitting to indicate as conditions for the phenomena mentioned there—contact, etc. But the three meanings of moment, agreement, and cause are also fitting to indicate as characterizations of the arising of contact, etc., by means of their own state. This is said to support the meaning stated above through the method of explanation. For, in whatever time or occasion that is the condition—in whatever time or gathering of phenomena—a wholesome [state] has arisen, contact and other phenomena occur in that very time or gathering of phenomena. Thus, the connection with the meaning of condition [should be understood]. But in whatever moment, agreement, or cause that is an occasion—when a wholesome [state] has arisen, existing in that very moment, agreement, or cause that is an occasion—contact and other phenomena also exist. And the connection with the meaning of the characterization of a state by means of state should be understood.

Hoti cetthā (here is): Here, in the topic of the meaning as described, there is a summary verse. Aññatrā (elsewhere): In the suttas and Abhidhamma. Abhilāpamattabhedo (a difference only in expression): A difference only in words from the eloquence of the teaching, not in meaning.

Avisesenāti: in general. Iriyāpathoti et cetera, iriyāya: the path, the place of occurrence of all-door action, the absence of action apart from that, therefore, standing, etc., is iriyāpatha, that itself is vihāra. Brahmabhūtā: become the best, having thoughts of benefiting others, such as the continuous practice of loving-kindness, etc., is called brahmavihāro. But the remaining great states (mahaggata), with the meaning of shining, etc., due to the accomplishment of the removal of all hindrances, etc., are called dibbavihāro. Because loving-kindness, etc., are taken separately as brahmavihāra, they are not included here. Ariyānameva vihāroti: The attainments of fruition (phalasamāpattiyo) are called ariyavihāro.

To show that the word "mūla" (root) is conventionally used only for the base of a tree, etc., it is specified with another word "mūla," thus "mūlamūle" is said, just as "dukkhadukkhaṃ" (Vibha. Aṭṭha. 190). Because greed, etc., are not common to minds rooted in aversion, etc., "asādhāraṇahetumhi" (in an uncommon cause) is said.

Tattha siyāti: There, in those places such as Verañjā, there may be an objection for someone, this is the meaning. But what is the use of mentioning the origin in both ways? He says, gocaragāmanidassanatthantiādi: to illustrate the pasture and the village, etc. There, assāti: of the Blessed One.

attakilamathānuyogo: self-mortification. Vatthukāmārammaṇe sukhe sampayogavasena līnā yuttā, kāma taṇhā: Attached and connected through association with pleasure that takes sense objects as its basis, is sensual craving (kāmataṇhā); allīnā pavattatīti: that which inclines towards and occurs in sensual pleasures or happiness as its object, kāmasukhallikā taṇhā; anu anu yogo: repeatedly engaging in that sensual craving is kāmasukhallikānuyogo. Loke saṃvaḍḍhabhāva: growth in the world means being nurtured by the enjoyment of material things. Uppajjamāno: The interpretation is that it arises only for the benefit of many people, etc.

diṭṭhītiādi: view, and so on. Here, "yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī"ti (Dī. Ni. 3.324, 356; Ma. Ni. 1.492; 3.54; A. Ni. 6.12; Pari. 274): "He dwells in association with such a view which is noble, leading outwards, and leads the one who practices it rightly to the complete destruction of suffering"; evaṃ vuttāya diṭṭhiyā: in association with such a view as described above. "Yāni tāni sīlāni akhaṇḍāni…pe… samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharatī"ti (Dī. Ni. 3.324, 356; Ma. Ni. 1.492; 3.54; A. Ni. 6.12; Pari. 274): "Those virtues that are unbroken… leading to concentration, he dwells in association with such virtues"; evaṃ vuttānañca sīlānaṃ sāmaññasaṅkhātena saṅghāto saṅghaṭito samaṇagaṇo, tenāti attho: The meaning is, by the community, the assembled group of ascetics, which is counted as the association of those virtues mentioned above. "Diṭṭhisīlasāmaññasaṅghātasaṅghātenā"ti vā pāṭhenettha bhavitabbaṃ, tassa diṭṭhisīlasāmaññabhūtena saṃhananena saṅghāto samaṇagaṇo, tenāti attho: Or here, the reading should be "Diṭṭhisīlasāmaññasaṅghātasaṅghātena," the meaning of that is, by the community, the group of ascetics, which is assembled by the association that is the commonality of view and virtue. Evañhi pāṭhe saddato attho yuttataro hoti: Indeed, in this reading, the meaning is more fitting in terms of the words. Assāti: Of the great Sangha of bhikkhus.

Brahmaṃ aṇatīti: Here, in "brahmaṃ aṇatī" (he studies Brahma), the word brahma refers to the Veda, which is threefold in terms of mantra-brahma, etc. Among these, the three Vedas, such as the Ṛgveda, are mantras, and they are primary; the others, however, are dependent, therefore, the primary ones are taken. Mante sajjhāyatīti: The meaning is, he recites the mantra scriptures such as the Ṛgveda. Indeed, the Ṛgveda, etc., are called "mantras" because they are to be spoken in secret. To distinguish the two meanings stated previously—"a Brahmin is one who has banished evil, an ascetic is one who has calmed evil"—with two examples, vuttañhetantiādi vuttaṃ: it has been said, and so on, is said. "Samitattā hi pāpānaṃ 'samaṇo'ti pavuccatī'"ti hi idaṃ vacanaṃ gahetvā "samitapāpattā 'samaṇo'ti vuccatī'"ti vuttaṃ: Indeed, having taken this statement, "because of calming evils, he is called 'ascetic'," it is said, "one who has calmed evil is called 'ascetic'"; idaṃ pana aññasmiṃ gāthābandhe vuttavacanaṃ: However, this, "one who has banished evil," is a statement said in another verse form. Yathābhuccaguṇādhigatanti: Yathābhūtaguṇādhigataṃ: attained qualities as they truly are. Sakiñcanoti: Sadoso: with defects.

Gottavasenāti: Here, in "gottavasenā" (by lineage), gaṃ tāyatīti gottaṃ: gottaṃ means that which protects the lineage, and here, with the word "go," both designation and wisdom are meant. Kenaci pārijuññenāti: By some deficiency such as deficiency in kinship, pārijuññena, parihāniyāti attho: the meaning is decline. Tato paranti: The statement beginning with "Verañjāyanti." Itthambhūtākhyānatthe upayogavacananti: Itthaṃ imaṃ pakāraṃ bhūto āpannoti itthambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyevattho itthambhūtākhyānattho: "Itthambhūta" means one who has come to be in this state; the explanation of that is "itthambhūtākhyāna," that very meaning is the meaning of "itthambhūtākhyāna." Atha vā "itthaṃ evaṃpakāro bhūto jāto"ti evaṃ kathanattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho: Or else, the meaning of "itthambhūtākhyāna" is the statement "he became, he was born in this way, in this manner," the word "upayoga" is used for that meaning. Ettha ca abbhuggatoti: Here, in "abbhuggato," abhi-saddo itthambhūtākhyānatthajotako abhibhavitvā uggamanappakārassa dīpanato: the word "abhi" indicates the meaning of "itthambhūta" by illuminating the manner of arising after overcoming; tena yogato taṃ kho pana bhavantaṃ gotamanti idaṃ upayogavacanaṃ sāmiatthepi samāne itthambhūtākhyānadīpanato "itthambhūtākhyānatthe"ti vuttaṃ, tenevāha "tassa kho pana bhoto gotamassāti attho"ti: therefore, due to the connection, this word "upayoga," "taṃ kho pana bhavantaṃ gotamaṃ" (that venerable Gotama), although being in the sense of ownership, is said to be "itthambhūtākhyānatthe" (in the meaning of explaining "itthambhūta") because it illuminates "itthambhūta," therefore he says, "the meaning is 'tassa kho pana bhoto gotamassa' (of that venerable Gotama)."

Kittisaddoti: kittibhūto saddo, na kevaloti dassanatthaṃ visesitanti āha "kitti evā"ti: The word kitti means the sound of fame; to show that it is not merely that, he specifies, saying, "it is fame itself." Tato kittīti thuti, tassā pakāsako saddokittisaddoti dassetuṃ "thutighoso vā"ti vuttaṃ: Therefore, kitti means praise, to show that the word that expresses that is the sound of fame, it is said, "or the sound of praise."

So bhagavāti: Here, in "so bhagavā" (that Blessed One), soti pasiddhiyaṃ, yo so samattiṃsa pāramiyo pūretvā sabbakilese bhañjitvā dasasahassilokadhātuṃ kampento anuttaraṃ sammāsambodhiṃ abhisambuddho, so loke atipākaṭoti "so bhagavā"ti vuttaṃ: so is for prominence, because that one who, having fulfilled the thirty perfections (pāramī), having shattered all defilements, having caused the ten thousand world-systems to tremble, has awakened to the unsurpassed perfect enlightenment, is very well-known in the world, therefore it is said "so bhagavā." Bhagavāti ca idaṃ satthu nāmakittanaṃ, na guṇakittanaṃ: And "Bhagavā" is the name-recitation of the Teacher, not the quality-recitation. Parato pana bhagavāti guṇakittanameva: But later, "Bhagavā" is indeed the quality-recitation. Iminā ca iminā cāti: This shows that each of the words beginning with "Arahant" occurs in relation to a collection of many qualities.

Suvidūravidūreti: By the two words, it shows that it is very far; suvidūratā eva hi vidūratā: indeed, being very far is itself being far. Savāsanānaṃ kilesānaṃ viddhaṃsitattāti: By this, he shows the Blessed One's attainment of Arahatship, which is uncommon to Paccekabuddhas, etc., because their vāsanā is not abandoned; vāsanāca nāma nikkilesassāpi sakalañeyyānavabodhādidvārattayappayogaviguṇatāhetubhūto kilesanihito ākāro ciranigaḷitapādānaṃ nigaḷamokkhepi saṅkucitatāgamanahetuko nigaḷanihito ākāro viya: vāsanā is the aspect inherent in the defilements, which, even in one who is without defilements, is the cause of imperfection in the application of the three doors—complete understanding of all that should be known, etc.—just as the inherent aspect of the fetter causes the feet, which have been bound for a long time, to shrink back even after the fetter has been removed. Yāya pilindavacchādīnaṃ vasalavohārādiviguṇatā hoti, ayaṃ vāsanāti gahetabbā: This should be understood as the vāsanā, by which there is imperfection in the usage of base language, etc., for Pilindavaccha and others. Ārakāti: Here, in "ārakā," with the shortening of the sound of "ā," and with the changing of the "ka" to "ha" with anusvāra, the derivation of the word "arahaṃ" should be understood according to the rules of etymology. Evaṃ uparipi yathārahaṃ niruttinayena padasiddhi veditabbā: In this way, above too, the formation of words should be understood as appropriate, according to the rules of etymology. Yañcetaṃ saṃsāracakkanti sambandho: The connection is with this cycle of existence. Puññādīti: ādi-saddena apuññābhisaṅkhāraāneñjābhisaṅkhāre saṅgaṇhāti: Puññādī (merit, etc.): the ādi (etc.) includes the karma formations of demerit and the imperturbable. Āsavā eva avijjādīnaṃ kāraṇattā samudayoti āha "āsavasamudayamayenā"ti: Because the āsavas (influxes) are the cause of ignorance, etc., samudaya (origin) is said to be "āsavasamudayamayena" (consisting of the origin of the influxes). "Āsavasamudayā avijjāsamudayo"ti (Ma. Ni. 1.103) hi vuttaṃ: Indeed, it is said, "With the arising of the influxes comes the arising of ignorance." Vipākakaṭattārūpappabhedo tibhavo eva ratho, tasmiṃ tibhavarathe: The three existences, which are the divisions of form produced by result, are truly a chariot; in that chariot of the three existences. Saṃsāracakkanti: The cycle of existence is the collection of defilements, actions, and results as stated above.

"Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Anenāti: By the Blessed One. Bodhīti ñāṇaṃ, taṃ ettha maṇḍaṃ pasannaṃ jātanti bodhimaṇḍo: Bodhi means knowledge; the place where that knowledge arises clearly and purely is the bodhimaṇḍa (seat of enlightenment). Kammakkhayakaraṃ ñāṇapharasunti arahattamaggañāṇaṃ vuttaṃ, taṃ chinditabbaṃ abhisaṅkhārasaṅkhātaṃ kammaṃ paricchindatīti dassetuṃ kammakkhayakaravisesanavisiṭṭhaṃ vuttanti veditabbaṃ: It should be understood that the knowledge of the path of Arahatship is called kammakkhayakaraṃ ñāṇapharasu (the axe of knowledge that destroys karma), and it is said as being qualified by the attribute "kammakkhayakara" to show that it cuts off the karma known as the formations to be cut off.

athavātiādi vuttaṃ: or, and so on, is said. Tattha anamatagganti anu anu amataggaṃ, sabbathā anugacchantehipi aviññātakoṭikanti attho: Here, anamatagga (without discoverable beginning) means without a known end even for those who follow in every way. Avijjāmūlakattā jarāmaraṇapariyosānattāti idaṃ saṅkhārādīnaṃ dasannaṃ arabhāvena ekattaṃ samāropetvāti vuttaṃ: This is said by bringing together the ten, beginning with formations (saṅkhāra), into one as having a common nature. Na hi tesaṃ paccekaṃ avijjāmūlakatā jarāmaraṇapariyosānatā ca atthi tathā paṭiccasamuppādapāḷiyaṃ avuttattā: For each of them does not have ignorance as its root and ending in old age and death, because that is not said in the Paṭiccasamuppāda Pāḷi (Discourse on Dependent Origination). Atha vā tesampi yathārahaṃ atthato avijjāmūlakattaṃ, attano attano lakkhaṇabhūtakhaṇikajarāmaraṇavasena tappariyosānatañca sandhāyetaṃ vuttanti veditabbaṃ: Or else, it should be understood that this is said with reference to each of them having ignorance as their root according to their respective meanings, and ending in that, in terms of the momentary old age and death that are their own characteristics. Evañca tesaṃ paccekaṃ arabhāvo siddho hoti: And in this way, their individual common nature is established.

evamayaṃ avijjāhetūtiādikena paṭisambhidāpāḷisahitena (paṭi. ma. 1.45) pāṭhena sarūpato dhammaṭṭhitiñāṇaṃ, tassa ca tesuyeva avijjādīsu catusaṅkhepādivasena pavattivibhāgañca dassetvā tato paraṃ iti bhagavātiādipāṭhena bhagavato tena dhammaṭṭhitiñāṇena paṭiccasamuppādassa sabbākārato paṭividdhabhāvaṃ dassetvā puna iminā dhammaṭṭhitiñāṇenātiādinā bhagavato tena ñāṇena saṃsāracakkārānaṃ viddhaṃsitabhāvaṃ dassetuṃ tattha dukkhādīsu aññāṇaṃ avijjātiādi vuttaṃ: By the passage beginning with evamayaṃ avijjāhetū (thus, ignorance is the cause), together with the Paṭisambhidā Pāḷi (Paṭi. Ma. 1.45), having shown the knowledge of the establishment of the Dhamma in its own form, and also the distinction of its occurrence in those very factors, beginning with the four summaries in ignorance, etc., and thereafter, by the passage beginning with iti bhagavā (thus the Blessed One), having shown the Blessed One's complete penetration of Dependent Origination in all its aspects by that knowledge of the establishment of the Dhamma, and again, by iminā dhammaṭṭhitiñāṇenātiādi (by this knowledge of the establishment of the Dhamma), to show the destruction of the cycle of existence by the Blessed One by that knowledge, tattha dukkhādīsu aññāṇaṃ avijjātiādi (there, ignorance is lack of knowledge about suffering, etc.) is said. Tattha tiṇṇaṃ āyatanānanti cakkhusotamanāyatanānaṃ tiṇṇaṃ: Here, tiṇṇaṃ āyatanānaṃ (of the three sense bases) means of the three sense bases of eye, ear, and mind. Esa nayo tiṇṇaṃ phassānantiādīsupi: This method applies to tiṇṇaṃ phassānaṃ (of the three contacts), and so on.

Rūpataṇhādivasena cha taṇhākāyā eva veditabbā: Indeed, the six bodies of craving should be understood in terms of craving for forms, etc. Saggasampattinti kāmasugatīsu sampattiṃ: Saggasampatti (heavenly attainment) means attainment in the happy sensual realms. Tathevāti kāmupādānapaccayā eva: Tathevā (just so) means only due to the condition of sensual clinging. Brahmalokasampattinti rūpībrahmalokasampattiṃ: Brahmalokasampatti (attainment of the Brahma world) means the attainment of the Brahma world of form. Tebhūmakadhammavisayassa sabbassāpi rāgassa kilesakāmabhāvato bhavarāgopi kāmupādānamevāti āha "kāmupādānapaccayāyeva mettaṃ bhāvetī"ti: Because all the passion related to the three-world-dhamma (tebhūmakadhamma) is sensual defilement, passion for existence is also only sensual clinging; he says, "kāmupādānapaccayāyeva mettaṃ bhāvetī"ti (he cultivates loving-kindness only due to the condition of sensual clinging). Sesupādānamūlikāsupīti diṭṭhupādānasīlabbatupādānaattavādupādānamūlikāsupi yojanāsu: Sesupādānamūlikāsupī (and also in the applications rooted in the remaining clingings) means in the applications rooted in clinging to views, clinging to precepts and vows, and clinging to the doctrine of self. Tatrāyaṃ yojanānayo – idhekacco "natthi paraloko ucchijjati attā"ti (dī. ni. 1.85-86 atthato samānaṃ) diṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādinā, aparo "asukasmiṃ bhave attā ucchijjatī"ti diṭṭhiṃ gahetvā kāmarūpārūpabhavūpapattiyā taṃ taṃ kusalaṃ karotītiādinā ca diṭṭhupādānamūlikā yojanā, imināva nayena attavādupādānamūlikā yojanā veditabbā: Here is the method of application—here, someone holds the view that "there is no other world, the self is annihilated" (Dī. Ni. 1.85-86, similar in meaning), due to the condition of clinging to that view, he engages in misconduct by body, etc.; another, taking the view that "the self is annihilated in such and such an existence," performs that and that skillful act for the sake of arising in the realms of sensual form and formlessness, etc., and thus the application is rooted in clinging to views; the application rooted in clinging to the doctrine of self should be understood in the same way. Aparo "sīlena suddhi vatena suddhī"ti asuddhimaggaṃ "suddhimaggo"ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādinā sabbabhavesu sīlabbatupādānamūlikā yojanā veditabbā: Another, touching the impure path, thinking "purity is by virtue, purity is by vows," clings to precepts and vows, and thus the application rooted in clinging to precepts and vows should be understood in all existences, such that he engages in misconduct by body, etc.

kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hotītiādinā avijjādīnaṃ paccayapaccayuppannabhāvo dassito, tameva ñāṇaṃ avijjādīsu pavattiākārena saddhiṃ paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento evamayantiādimāha: By kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hotītiādinā (and in the sensual existence, ignorance is the condition for karma formations) etc., the conditionality and conditioned nature of ignorance, etc., are shown; bringing that very knowledge, together with the manner of its occurrence in ignorance, etc., from the Paṭisambhidāmagga Pāḷi, and showing it by way of conclusion, he says evamayantiādi (thus). Visuddhimaggaṭīkāyaṃ pana "idāni yvāyaṃ saṃsāracakkaṃ dassentena kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotītiādinā avijjādīnaṃ paccayabhāvo saṅkhārādīnaṃ paccayuppannabhāvo dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento evamayantiāhā"ti vuttaṃ: However, in the Visuddhimaggaṭīkā, "Now, by the one who is showing the cycle of existence, by 'kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotītiādi' (and in the sensual existence, ignorance is the condition for karma formations, etc.), the conditionality of ignorance, etc., and the conditioned nature of karma formations, etc., are shown; bringing that very thing from the Paṭisambhidāmagga Pāḷi, and showing it by way of conclusion, he says, 'evamayantiādi' (thus)," is said. Sāratthadīpaniyā vinayaṭīkāyapi ayameva pāṭho likhito: In the Sāratthadīpanī Vinaya commentary too, this very reading is written. Tattha ca kāmabhave ca avijjātiādinā avijjādīnaṃ paccayapaccayuppannabhāvo saṃsāracakkaṃ dassentena vutto na hoti tassa ca avijjā nābhi, mūlattātiādinā pubbeva dassitattā upari cakkarūpato payogattena upasaṃhārābhāvā ca: And there, by kāmabhave ca avijjātiādinā (and in the sensual existence, ignorance), etc., the conditionality and conditioned nature of ignorance, etc., are not said by the one who is showing the cycle of existence, because it was shown earlier by tassa ca avijjā nābhi, mūlattātiādinā (and for that, ignorance is the navel, because it is the root, etc.), and because there is no summing up in terms of application from above, in the form of a wheel. "Api ca tameva paccayapaccayuppannabhāvaṃ nigamanavasena dassento"ti ca vuttaṃ, na cettha paccayapaccayuppannabhāvo nigamanavasena padhānattena dassito, atha kho paccayapariggahavasappavattaṃ dhammaṭṭhitiñāṇameva yathāvuttapaccayapariggahākārassa nigamanavasena dassitaṃ: "Moreover, showing that very conditionality and conditioned nature by way of conclusion," is also said, but here, the conditionality and conditioned nature are not shown primarily by way of conclusion, but rather the knowledge of the establishment of the Dhamma, which proceeds by way of grasping conditions, is shown by way of conclusion of the previously stated manner of grasping conditions. Tathā hi "evamayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete dhammā hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ. Anāgatampi addhānaṃ avijjā hetu…pe… dhammaṭṭhitiñāṇa"nti (paṭi. ma. 1.46) dhammaṭṭhitiñāṇameva padhānattena dassitaṃ: Thus, "Thus, ignorance is the cause, karma formations are caused by the cause, both these things are caused by the cause—knowledge in grasping conditions is knowledge of the establishment of the Dhamma. The past time, and also the future time, ignorance is the cause…pe… knowledge of the establishment of the Dhamma" (Paṭi. Ma. 1.46), the knowledge of the establishment of the Dhamma is shown primarily. "Avijjā hetu, saṅkhārā hetusamuppannā"tiādi pana paccayapariggahe paññā dhammaṭṭhitiñāṇanti (paṭi. ma. mātikā 4; 1.45) vuccamānattā tassa paccayapariggahākāraparidīpanatthaṃ visayattena vuttaṃ, na padhānattena: However, "ignorance is the cause, karma formations are caused by the cause, etc." is said as the knowledge of the establishment of the Dhamma as knowledge in grasping conditions (Paṭi. Ma. Mātikā 4; 1.45), and because of that, it is said as an object to illuminate the manner of grasping conditions, not primarily.

Evaṃ means, in the manner stated immediately before, this ignorance is the cause of volitional formations (saṅkhārā), and the volitional formations are produced by that cause. Both of these because this ignorance is not without a cause, permanent, or stable like the Parapari-kappita Pakatiissara, but rather, according to the statement "with the arising of the āsavas, there is the arising of ignorance" (ma. ni. 1.103), it is itself with a cause, conditioned, and impermanent. Therefore, both ignorance and volitional formations are produced by a cause. Itī means thus, in the manner described above, the wisdom in discerning conditions, because it occurs according to reality in the cause known as the stability of phenomena, is called knowledge of the stability of phenomena (dhammaṭṭhitiñāṇa).

The way of conditionality of ignorance etc. has been stated with "kāmabhave ca avijjātiādi" (and ignorance in the realm of desire, etc.), here also it is summarized as a conclusion, not for showing the wheel of existence. This is my opinion here.

In the Paccayapariggahañāṇaniddesa (Paṭi. ma. 1.45), it should be understood that the grasping of the phenomena produced by conditions is also done. Etena nayena means in the manner stated for ignorance, volitional formations are the cause, consciousness is produced by a cause, etc., all the terms ending with birth should be expanded.

After showing the way of the occurrence of the knowledge of the stability of phenomena in ignorance etc. in the Paṭisambhidāmaggapāḷi, now to show the way of its occurrence in those conditions in other ways, tatthātiādi is stated. There, tatthā means in those links of dependent origination. Saṅkhepo means that ignorance etc. are condensed here due to the similarity of cause or the similarity of result; saṅkhepo means condensation, collection, division, heap. But that is of two kinds by birth and becomes fourfold according to the division of time. Paccuppanno addhāti continues. Taṇhupādānabhavā gahitā are included due to the similarity of defilements and actions and due to their inseparability. The round of defilements beginning with ignorance is also the round of action here because of the similarity to the nature of resultant phenomena, thus he says ime pañca dhammātiādi. Among the resultant phenomena, even though the material aggregates produced by action are referred to by the term "result," the five aggregates of result, including form, in the designations of name and form etc., are called the "resultant round" because of the predominance of the immaterial and because of its abundance. Resultant predominant round, or round abundant with result is the meaning. Or, the term "result" here should be seen as referring to the category produced by action. Jātijarāmaraṇāpadesena means because there is no birth, aging, and death that are free from ultimate realities, by stating them as a designation, by speaking of them through that means. Ākārā means are revealed, are manifested, the forms of ignorance etc., and then the forms of conditions, that is the meaning. Eko sandhī means one link of cause and effect, which is the cause for uninterrupted occurrence, the second is the link of effect and cause, the third is the link of cause and effect, so it should be seen.

To show (it) in the way of the Paṭisambhidāpāḷi, iti bhagavātiādi is stated as a conclusion. There, itī is a reference to the manner stated, thus he says catusaṅkhepantiādi. Sabbākārato means here, with "kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayotiādi" (in the realm of desire, ignorance is the condition for volitional formations in the realm of desire, etc.) and with all the ways that are stated here and not stated, and that come in the Paṭiccasamuppāda Vibhaṅga etc. (Vibha. 225 ff), he penetrates. Taṃ means that knowledge by which the Blessed One knows thus, that knowledge. Ñātaṭṭhena means by way of knowing. Pajānanaṭṭhena means by way of penetrating.

iminā dhammaṭṭhitiñāṇenātiādi is stated. There, the connection is that one strikes down defilements (are hanti) with the knowledge of the stability of phenomena. How? He says ‘‘te dhamme’’tiādi. Knowing those phenomena beginning with ignorance as they really are with that knowledge of the stability of phenomena which is the weapon of great vajira-wisdom, disgusted by that powerful weapon of insight, dispassionate, liberating, one strikes down defilements, that is the connection. For the knowledge of the Noble Path is also called "knowledge of the stability of phenomena" because of the comprehension of the truth of arising etc. by way of function.

bhagavantaṃ uddissātiādi. Kilesārīna so munīti here there is the elision of the nasal consonant; it means one who has struck down the enemies of defilements. Paccayādīna cārahoti here also the elision of the nasal consonant should be seen.

Sammāsambuddho means here the word saṃ occurs in the sense of "oneself," thus he says "sāma," meaning without another's guidance. Sabbadhammānaṃ this is established because no specific object is grasped. For if a part is grasped, the non-part of what is to be grasped is understood, just as "the initiated one does not give." And having done so, the accomplishment of the word Buddha should be understood as being only in the agent, without regard to particular meanings, because of the absence of the desire for a passive construction. For only so much is obtained from the word here: "Sammā sāmaṃ buddhattā sammāsambuddho." But this Sabbadhammānaṃ is stated having taken what is obtained from the meaning, for the act of awakening is not fitting without an object. Abhiññeyye means the four true realities that are to be known by a distinguished mundane and supramundane knowledge, from the aspect of characteristics and from the aspect of impermanence etc. Pariññeyye means he speaks of the noble truth of suffering that is to be known by discriminating it in terms of impermanence etc. Pahātabbe means the truth of arising. Sacchikātabbe means the truth of cessation. The indication in the plural here is done in consideration of the difference attained by way of synonym, such as with residue and without residue.

In the verse Abhiññeyya, with the grasping of the causal phenomena of the truths of arising and the path, which are to be abandoned and developed, the truths of suffering and cessation, which are their results, are also accomplished. Therefore, it should be seen that this too is included here: that which is to be known has been known, and that which is to be realized has been realized, thus he says "tasmā buddhosmī." Because the four truths have been awakened by me, tasmā all that is to be known buddhosmi, I have awakened, is the meaning.

Ubhinnaṃ means of the eye and its arising. Appavattī means the sign of non-occurrence, not merely non-existence. Its not being a substance is all-inclusive in many ways such as being conditioned. Nirodhappajānanā means the penetration of cessation by way of realization and comprehension. Ekekapaduddhārenāpi means even by determining each division with "the eye, the arising of the eye, etc.," not only from the similarity of the truth of suffering etc., that is the intention. To show that craving is also the truth of suffering because of being included in the suffering of volitional formations, "cha taṇhākāyā" is stated. But that craving which arises in that existence, being the fundamental cause of it, the craving established in the previous existence, should be taken as the truth of arising. Kasiṇānī means the jhānas with kasiṇa objects. Dvattiṃsākārā means the 32 parts of the body beginning with hair and the jhānas with those objects. Nava bhavā means the nine existences, three in the realm of desire etc., three in the realm of beings with perception etc., three in the realm of beings with one aggregate etc. Cattāri jhānānī means the four jhānas are stated generally, without regard to a specific object. The inclusion of results and actions should also be seen everywhere as appropriate. And here, craving should be understood as the support for wholesome phenomena, that which establishes (them), but for action phenomena, craving is the cause of that existence. Anulomato means here ignorance is the truth of suffering, the previous craving that establishes it is the āsavas, the truth of arising, so it should be connected. But in the case of volitional formations etc., ignorance etc. should be connected as the truth of arising. Tenā means therefore.

Vijjā means knowledge makes its object known. Sampannattā means because of being endowed with, or being complete. Tatrā means in the Ambaṭṭha Sutta. Manomayiddhiyā means here, because it is stated that "here a bhikkhu creates another body from this body" (dī. ni. 1.236), the psychic power consisting of a mind-made body, which occurs by way of producing another body with the meditative mind within the body, is called manomayiddhi, that in meaning is wisdom conjoined with jhāna. Satta saddhammā means the seven good qualities, faith, shame, fear of wrongdoing, great learning, effort, mindfulness, and wisdom. Gacchati amataṃ disaṃ means because it should be seen by those who desire escape from suffering, it goes to the direction of deathlessness, Nibbāna itself, and by this it shows that the Noble Path included in the three trainings of conduct should certainly be desired by those who desire Nibbāna. Now, to show that this accomplishment of knowledge and conduct is not common to disciples etc., tattha vijjāsampadātiādi is stated. There, with the knowledge of the destruction of the āsavas, omniscience is accomplished, with the great compassion attainment included within the jhānas which are conduct-qualities, great compassionateness is accomplished, thus he says "vijjā…pe… mahākāruṇikatanti." Yathā taṃ means here taṃ is merely a particle, just as another Buddha accomplished in knowledge and conduct would direct, so does this one, that is the meaning. Tenā means by directing to what is beneficial and avoiding what is harmful. Attantapādayoti the word ādi includes one who torments oneself, one who torments others, and one who torments both. Asajjamāno bhavesu apaccāgacchanto means not coming again because of the non-reoccurrence of what has been abandoned.

Tatrā means this is the plane to be established in speaking words that are connected. Abhūtaṃ means untrue. Atacchaṃ is a synonym for that. Anatthasaṃhitaṃ means connected with the fault of slander etc. Sammāgadattā means because of beautiful speech, gadanaṃ means gado, speaking, that is the meaning. Because beautiful speech is called "sugado," by the rule of etymology, changing the letter da to ta, it is said to be "sugato."

Sabhāvato means from the nature of suffering. Lokaṃ means the world of aggregates etc. He says the meaning stated above from the Sutta: yatthātiādi. There, yatthā means in which Nibbāna known as the end of the world. Taṃ means the end of the world, I do not say that it can be known or attained by going in the world of space with the body, that is the connection. And this is stated because Rohitassa the deva's son asked about going to the end of the world by bodily movement. Appatvā lokassantaṃ means it is stated referring to the world of aggregates etc.

api cātiādi he said. There, byāmamatte kaḷevare means in the body. By that he shows the aggregate of form. Sasaññimhī means the three aggregates of feeling etc. with the head of perception. Samanake means the aggregate of consciousness. Lokaṃ means the world of aggregates etc., suffering is the meaning. Lokanirodhaṃ means the cessation of the world by Nibbāna, or Nibbāna itself. For even Nibbāna is that for whose cessation it is, and because it is like being dependent on that by convention, it is said "byāmamatte kaḷevare lokanirodhampi paññapemī," just as in "the eye is dear and agreeable in the world, here this craving ceases when ceasing" (dī. ni. 2.401; vibha. 204). Kudācanaṃ means ever. Appatvā means without attaining by the supreme path. Tasmā means because it is not possible to attain that by going, therefore. Have is merely a particle, or in the sense of certainty. Lokavidū means the knower of the aggregates etc. from the aspect of nature etc. Because of the comprehension of the four true realities, samitāvī means one who has extinguished, or one who has extinguished defilements. Nāsīsati does not desire, because there is no rebirth.

api ca tayo lokātiādi is stated. There, sattaloko is a collection and continuity of aggregates bound by the senses. For it is called "satta" because of attachment to form etc., and "loka" because it is mundane, and here action and defilements and their results are called "loka." Okāsaloko is a collection and continuity of material phenomena not bound by the senses. For it is called "okāsa" because it is the basis of beings, and it is called "loka" because here that which is the basis and that which is based are mundane. But all the aggregates of clinging, bound by the senses and not bound by the senses, are called "saṅkhāraloko" because of being conditioned by causes, and because of the nature of decay and destruction. That which brings its result is nourishment, a condition. Because it has the nature of standing, the nature of arising and continuing until dissolution, it is āhāraṭṭhitikā, all conditioned phenomena. Sabbe sattā means even by this, only volitional formations are grasped in the teaching because of the designation of persons according to the suitability of those to be trained.

Yāvatā candimasūriyā pariharantī means in whatever place the moon and sun revolve and proceed. Virocanā means the cause of their shining, the cause of illumination, so it is a word expressing certainty in the cause. Disā bhantī means all the directions appear as far as the darkness is gone. Alternatively, disā means it is a plural of use. Therefore, the meaning is: as far as the shining moon and sun illuminate, that far. Tāva sahassadhā loko means with that much measure, the world of space is a thousandfold, meaning a thousand world-systems. Etthā means in the thousandfold world-system. Vaso means the power known as psychic power exists, that is the meaning.

Tampī: Even the three kinds of world. Assā: By this, the Blessed One knows the conditioned world in every way; this is the connection. Eko loko: That which, in the way stated below, due to the condition-dependent nature of all conditioned things, by that commonality, the conditioned world is one, of one kind; this method applies to the rest as well. Everywhere, only mundane phenomena are meant by 'world,' because supramundane phenomena are not subject to full understanding. The aggregates that are the object of clinging are upādānakkhandhā (aggregates of clinging). Satta viññāṇaṭṭhitiyo (seven stations of consciousness): Only those beings that have arisen in such and such a way are called so. Beings of diverse body and diverse perception, beings of diverse body and unified perception, beings of unified body and diverse perception, beings of unified body and unified perception, and the lower three immaterial realms—these seven kinds of beings are where consciousness exists; therefore, they are called viññāṇaṭṭhitiyo. Here, 'diverse body' means those having diversity of body. 'Diverse perception' means those having diversity of perception. Here, 'perception' refers to the rebirth-linking consciousness; this method applies to the rest as well.

nānattakāyā nānattasaññino (beings of diverse body and diverse perception). For them, due to the dissimilarity among each other, the body is diverse, and the rebirth-linking consciousness is also diverse in nine ways. Those in the first three jhāna planes, the Brahmakāyikas, and beings in the four apāyas (woeful states) are called nānattakāyā ekattasaññino (beings of diverse body and unified perception). For them, the bodies of the Brahmapārisajjas and others are dissimilar to each other, but the rebirth-linking consciousness is unified due to the result of the first jhāna; likewise for the beings in the apāyas, for whom the rebirth-linking consciousness is due to the result of unwholesome actions. Those in the second jhāna plane—the Parittābha, Appamāṇābha, and Ābhassarā—are called ekattakāyā nānattasaññino (beings of unified body and diverse perception). For all of them, the body is of a uniform measure, but the rebirth-linking consciousness is diverse due to the result of the second and third jhāna. Those in the third jhāna plane—the Parittasubha and the other two, the Vehapphalas (except the Asaññasattas) in the fourth jhāna plane, and the beings in the five Suddhāvāsas—are called ekattakāyā ekattasaññino (beings of unified body and unified perception). However, diversity of body is not taken due to the diversity of radiance everywhere, but only by the diversity of form. The Asaññasattas (non-percipient beings) do not go into the count of viññāṇaṭṭhiti due to the absence of consciousness. As saññā (perception) is subtle in the Nevasaññānāsaññāyatana (sphere of neither-perception nor non-perception), so also is consciousness, hence nevaviññāṇaṃ nāviññāṇaṃ (neither-consciousness nor non-consciousness); therefore, it is not included in the viññāṇaṭṭhiti which have manifest functions of consciousness. Therefore, only the remaining three, Ākāsānañcāyatana and the others, are included; these, together with these seven, should be understood as the seven viññāṇaṭṭhiti.

Aṭṭha lokadhammā (eight worldly conditions): gain, loss, fame, disgrace, censure, praise, happiness, and suffering—these eight are the lokadhammā because they are the nature of the world. Here, the inclination and aversion that arise due to gain, loss, etc., are stated by the words 'gain' etc., and should be understood as such. Nava sattāvāsā (nine abodes of beings): The seven viññāṇaṭṭhiti mentioned below, together with the Asaññasattas and the fourth arūpa (immaterial realm), are called "nava sattāvāsā." Sattā āvasanti ettha (beings dwell herein); therefore, they are sattāvāsā, a community of beings. In essence, only those beings existing in that way are included here as the conditioned world, and should be understood as such. Dasāyatanānī (ten sense bases): The ten, excluding the dhammāyatana (mind base) and manāyatana (sense base).

Here, only the three kinds of feeling are stated as the world in terms of seeing enjoyment in the three existences, and likewise, the four kinds of nutriment in terms of seeing conditions. Only the six internal sense bases are stated in terms of seeing the cause of clinging to self. Only the seven viññāṇaṭṭhiti are stated in terms of seeing coarse perception and becoming, or the eight lokadhammā in terms of seeing inclination and aversion, or only the ten āyatanas (sense bases) in terms of seeing the coarse āyatanas. By including these, all the name-and-form phenomena of the three realms that are dependent on them and have them as their object are essentially included. However, it should be understood that the remaining categories, starting with one kind, are included in their own form.

Āsayaṃ jānātī (He knows the inclinations) etc.: Āsayo (inclination) is where the mind settles, striking upon it; even after having operated in another object, the mind enters and remains with interest; it is twofold: vaṭṭāsayo (inclination towards the round of existence) and vivaṭṭāsayoti (inclination towards liberation). Of these, vaṭṭāsayo is twofold in terms of sassatadiṭṭhi (eternalism) and ucchedadiṭṭhi (annihilationism). Vivaṭṭāsayo is twofold: anulomikā khanti (acceptance of conformity) which is vipassanā (insight), and yathābhūtañāṇa (knowledge as it is) which is maggasaṅkhātaṃ (path). As it was said:

"Sassatucchedadiṭṭhi ca, khanti cevānulomikaṃ;
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasadditaṃ"ti. (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā);

Anusaya: Anusaya (underlying tendencies) is sevenfold in terms of kāmarāgānusaya (underlying tendency of sense desire) etc. Carita: As stated in the niddesa (exposition) as "sucaritaduccarita (good conduct and bad conduct)." Or, carita means cariyā (conduct); these rāgādayo (greed, etc.) are the six mūlacariyā (root conducts), and become diverse due to association and combination. Adhimutti: Adhimutti (disposition) means ajjhāsayadhātuṃ (element of intention), inclination of the mind towards this or that according to its liking; it is twofold: hīnādhimutti (inferior disposition) and paṇītādhimutti (superior disposition). That by which they cultivate inferior qualities like immorality is hīnādhimutti. That by which they cultivate superior qualities is paṇītādhimutti. The Blessed One knows even that twofold adhimutti in every way. Those with little rāgādirajaṃ (dust of greed, etc.) are apparajakkhā (with little dust), those with weak greed and hatred. Those with strong greed and hatred are mahārajakkhā (with much dust). Those endowed with sharp faculties of saddhā (faith) etc., which are the underlying support, and with mild faculties are tikkhindriyā mudindriyā (with sharp faculties and mild faculties). Those endowed with beautiful and unbeautiful āsayādīhi (inclinations, etc.) mentioned below are svākārā dvākārā (with good characteristics and bad characteristics), and should be understood as such. Those who are easy to instruct in the right course leading to attainment are suviññāpayā (easy to instruct), the opposite are duviññāpayā (difficult to instruct). Those endowed with the underlying conditions for the realization of the path and its fruit are bhabbā (capable), the opposite are abhabbā (incapable). Thus, only by knowing the specific qualities of beings is the sattaloko (world of beings) vidito (known), because there is no being apart from dhamma and vinaya, and this should be understood.

Ekaṃ cakkavāḷaṃ…pe… paññāsañca yojanānī (One world-system...pe...and fifty leagues): Here, 'it exists' is to be supplied. 'The measurement parikkhepato (in circumference) is stated' is to be supplied. The entire circumference of the cakkavāḷa (world-system) is thirty-six hundred thousand…pe…and hundreds, should be construed. Tattha (Therein): In the cakkavāḷa, two hundred and forty nahutas of yojanas are what this earth is known as, with such and such an extent of thickness, should be construed. Here, ettaka (so much) should be seen as an adverb of the verb. The sustaining water stands having so much and such and such an extent, should be construed. Ettha (Here): In the cakkavāḷa. Ajjhogāḷhuggatā (Submerged and emerged): Both submerged and emerged. Brahā (Great): Large. Yojanānaṃ satānucco, himavā pañcā (The Himalayas are five hundred leagues high): Five hundred leagues high in elevation. Tipañcayojanakkhandhaparikkhepā (Fifteen leagues in circumference of the trunk): Fifteen leagues in circumference of the trunk. Nagavhayā (Called a tree): Jambu, called a tree, should be construed. Samantato (On all sides): With all beauty, meaning a hundred leagues wide in length and breadth. Yassānubhāvena (By whose power): By whose greatness in terms of its steadfast power. Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito (Having surrounded all that, it stands as a world-element): Having surrounded all that mentioned below, the cakkavāḷasiluccayo (mass of world-system rock) stands, this ayaṃ (this) is one ekā (one) lokadhātu (world-element) named, the ma-kāro (m) is said in accordance with the euphonic combination of words. Or, having surrounded all that world-element, this mass of world-system rock stands, should be construed.

Tattha (Therein): In that lokadhātu (world-element). Tāvatiṃsabhavana (Tāvatiṃsa-heaven): The city of the thirty-three. Asurabhavana (Asura-abode): The city of the asuras. The Avīci Great Hell is likewise ten thousand yojanas; however, it should be understood that it is said to be ten thousand yojanas together with the sixteen ussadanirayas (neighbouring hells) on all sides, which are a hundred yojanas long and wide between the four iron walls. Tadanantaresū (In the intervals of those): In the intervals of those world-systems. Lokantarikā (Inter-world-hells): Lokantarikā because they exist in the intervals, in the gaps between the worlds. In the intervals of three world-systems, similar to the space between the rims of three cartwheels or bowls placed close together, a single lokantarikaniraya (inter-world-hell) arises, a cold hell of eight thousand yojanas in extent, due to the result of beings' unwholesome actions. Anantānī (Infinite): In the eight directions, the world-systems are infinite like space. However, upwards and downwards, they are finite. Anantena buddhañāṇenā (By the infinite knowledge of a Buddha): Here, knowledge is known as "infinite" only because it is capable of infinitely knowing and penetrating.

Attano (Oneself's): This is a word of possession without any residue, meaning one's own. The connection is "to one's own, who is superior in qualities," and here, the taraggahaṇa (use of 'superior') is done in terms of defining the meaning of the word anuttaro (unsurpassed), because there is no one else who is superior. In the world with devas, there is no one equal to the Tathāgata, let alone superior; therefore, he said sīlaguṇenāpi asamo (unequalled even in virtue and qualities) etc. There, asamehi sammāsambuddhehi samo (equal to the unequalled Sammāsambuddhas) is asamasamo (unequalled-equal). Natthi paṭimā etassa (there is no image of him); therefore, he is appaṭimo (incomparable). This method applies to the rest as well. There, paṭimā (image) is merely an upamā (simile), a sadisūpamā (like simile) is a paṭibhāgo (resemblance). Paṭimo (image) should be understood as a person standing in the mode of grasping by pairs. Attanā (By oneself): From oneself. In Purisadamme (Tamer of men) etc., dammā (to be tamed) are damitabbā (those who are tamed); what should have been said as "dammapurisā (tamed men)" is said as "purisadammā" by transposing the adjective, and here, the inclusion of 'men' is because women also should be tamed in the same way. Nibbisā katā (Made free): By removing the poison of flaws. Atthapada (Meaningful words): Pada (word) that manifests meaning, meaning a sentence. And by a single term, the Teacher's unique role as the tamer of men is shown; therefore, he said bhagavā hī (for the Blessed One) etc. Aṭṭha disā (Eight directions): The eight attainments. Asajjamānā (Without clinging): Due to having attained mastery, wandering without attachment.

diṭṭhadhammiko (visible), benefit in this world. Because one must go to the next world by way of karma and defilements, samparāyo (the next world) means samāgantabbato (what must be approached), paraloko (the other world); one who is engaged therein is samparāyiko (related to the next world), benefit in the next world. Paramo (supreme), uttamo (highest) benefit is paramattho (the ultimate benefit), nibbāna (Nibbana). Saha atthena vattatīti (one who travels with a company) is sattho, a group of people going to another country for trade with merchandise. One who has that is satthā, satthavāho (caravan leader), by way of the etymology. Because the Blessed One is like that, he said "satthā, bhagavā satthavāho (Teacher, the Blessed One is a caravan leader)." Now, to show that meaning in the manner of the Niddesa-text, yathā satthavāho (just as a caravan leader) etc., was said. There, satthe (in the caravan) means in the group. Kaṃ udakaṃ tārenti etthāti (what carries water across) is kantāro (desert), a waterless forest area. Even forest areas infested with thieves etc. are conventionally known as kantārā due to their difficulty in crossing; therefore, after generally saying "kantāraṃ tāretī (he crosses the desert)," he clarified it, saying corakantāra (thieves' desert) etc.

Bhagavato (Of the Blessed One): This is a word of possession without any residue, meaning by hearing the Dhamma from the Blessed One. Just as "upajjhāyato ajjhetī (he learns from the preceptor)," or it means from the presence of the Blessed One. Sare nimittaṃ aggahesī (He took the sound as a sign): In the previous Buddha-eras, by the habit of hearing the saddhamma (true Dhamma), he took the sound as a sign, thinking, "This is the Dhamma being spoken." Only due to past inclination does faith arise in such animals in hearing the Dhamma etc., as in the case of bats etc. Otherwise, there would be a possibility of such faith arising in all animals. If it were to arise, the Blessed One can teach the Dhamma with miracles to all beings in infinite world-systems in a single moment, and thus, there would be a possibility of liberation for all beings even before this. However, only those devas, humans, nāgas, supaṇṇas, etc., who are naturally endowed with knowledge of karma and its results etc., can generate initial faith that leads to liberation upon hearing the Saddhamma from the Blessed One, even without prior predisposition, not others. Are ahampi nāmā (Ah, am I too!): Here, even so much as "kutohaṃ idha nibbattoti oloketvā maṇḍūkabhāvatoti ñatvā (having looked to see where I was reborn, he realized he was a frog)" is understood by the word of wonder, "Are ahampi nāmāti (Ah, am I too!)," and therefore, it was not explicitly stated. Jala (Water): Burning, shining. Maṇḍūkoha (I am a frog): In the verse, udake (in water) shows the place of origin, thereby refuting the idea of being a land-frog. Even among those born in water, there is also the possibility of tortoises etc. living on land; therefore, to refute that, vārigocaro (living in water) was said, meaning moving in water.

Vimokkhantikañāṇavasenā (By way of the knowledge ending in liberation): Here, vimokkho (liberation) means that by which one is completely freed from defilements, the highest path; its end is the highest fruit; that which exists there is vimokkhantikaṃ (ending in liberation), all the Buddha-knowledge together with the omniscient knowledge. Now, to show the distinction between the word sammāsambuddha (perfectly enlightened) and the word buddha (enlightened), yasmā vā (because) etc., was said. By the word sammāsambuddha (perfectly enlightened), the Teacher's power of penetrating knowledge is stated, but by this word buddha (enlightened), the power of teaching knowledge is also stated; therefore, he said aññepi satte bodhesī (he awakened other beings) etc.

Guṇavisiṭṭhasattuttamagarugāravādhivacananti: This word "Bhagavā" is used out of respect for the Blessed One, who is distinguished by all virtues such as morality, and is thus the highest among all beings. Seṭṭhanti: The word "seṭṭha" (best) indicates the best quality because it is associated with the best qualities. Or, "vacanaṃ" means that which is spoken, the meaning; that is the best, hence "seṭṭho" (best) means the meaning. Uttamanti: The same method applies here as well. Garugāravayuttoti: Here, garubhāvo is gāravaṃ (reverence), or making something heavy is gāravaṃ because of the connection with heavy qualities; therefore, "garugāravayutto" means endowed with great reverence, which is special to disciples and others. Alternatively, "garu ca" (and heavy) can also be connected as the teacher of the entire world, and therefore endowed with reverence.

āvatthikaṃ: This is liṅgikaṃ: indicative. nemittikaṃ: derived from a cause. adhiccasamuppannaṃ: Arisen by chance, which occurs without regard to any cause as a designation; therefore, it is said, "without regard to the meaning of the word." yādicchakaṃ: Arisen at will. Here, the external staff and so on is liṅgaṃ (mark), and the internal knowledge of the three Vedas and so on is nimittaṃ (cause). Or, that which is visible, the domain of many people, is liṅgaṃ, and the opposite of that is to be understood as nimittaṃ. Sacchikāpaññattīti: A designation based on the realization of all dhammas. Alternatively, sacchikāpaññattīti means a designation known through direct experience. Indeed, that which is designated by a quality, those qualities are directly known by the Teacher, so it is said that the quality is directly experienced, not by others, but merely a matter of convention. Yaṃguṇanemittikanti: Because of which qualities, having cause, etaṃ nāmaṃ (this name) has arisen as a result. Vadantīti: "They say," he says in the plural out of respect for the General of the Dhamma, or referring to the reciters who compiled the texts.

bhagī: He shared, cultivated, and served the noble qualities of the path and fruition, and places of seclusion such as the forest, with morality, hence bhajī. He is a bhāgī (sharer) of requisites such as robes, the tastes of food, and qualities such as morality, meaning he is an heir. vibhattavā: He divided, he distinctly divided the gem of the Dhamma with methods of exposition and analysis. He bhaggaṃ akāsīti bhagavā (destroyed evil dhammas such as passion), thus he is called "Bhagavā," is to be connected everywhere. He said, "garū" (heavy), because he is heavy, therefore he is called "Bhagavā," is the meaning. He has bhagya, consisting of perfections, therefore he is bhagyavā. Bahūhi ñāyehīti: By many methods, by various stages of development, such as bodily cultivation. Subhāvitattanoti: This is a term of ownership in the possessive case, thus it means one who has cultivated their own nature well. bhavantago: Gone to the end of existence, to Nibbāna. There, the etymological derivation of the word "Bhagavā" is to be understood only by way of linguistic analysis.

ayaṃ pana aparo nayotiādi vuttaṃ: This is the other method that was stated. There, vaṇṇavipariyayoti: Here, the word iti has the meaning of "and so on," thus it includes a threefold characteristic: change of a letter, elision of a letter, and application to the meaning of the root. Saddanayenāti: By way of the method of linguistic characteristics. Because the words pisodara and others are considered as belonging to a class determined by convention, it is stated, ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti: "Taking the characteristic of inclusion of pisodara and others." Inclusion itself is the characteristic. Indeed, making something included within that is inclusion. Bhagyanti: Skill.

upanāho: Concealing the virtue that is the mark of past deeds done by others is called makkho. Lording it over others of equal standing by saying “I am just as good as a learned person,” is palāso. Covering up one's own faults that exist is māyā. Displaying qualities that one does not possess is sāṭheyyaṃ. Stubbornness and lack of humility even towards superiors is thambho. A characteristic of excessive doing is sārambho. Arrogance based on birth and so on is māno. Excessive arrogance is atimāno. Arrogance that has reached a state of intoxication based on birth and so on is called mado. That is twenty-seven-fold. Abandoning the mind in sense pleasures is pamādo. tividhaduccaritāni: Three kinds of misconduct, bodily, verbal and mental. tividhasaṃkilesā: Three kinds of defilements, through craving, views and wrong beliefs. malāni: The taints of greed, hatred, and delusion. The same three kinds of misconduct and so on are tividhavisamāni: three kinds of unevenness. tividhasaññā: Three kinds of perceptions are perceptions of sense-desire, ill-will and violence. The same are vitakkā: thoughts. papañcā: Proliferations are craving, views and conceit. catubbidhavipariyesā: Four kinds of distortions are distortions of seeing permanence, pleasure, self and beauty. agati: Biases are desire and so on. cattāro taṇhupādā: Four clinging aggregates are greed, in requisites, such as robes and so on. pañca cetokhīlā: Five mental bondages are doubt in the Buddha, Dhamma and Sangha, in the training, and anger towards co-religious. pañca cetovinibandhā: Five mental hindrances are unabandoned lust for sense pleasures, for the body, and for form; indulgence in the pleasure of lying down and so on after eating one's fill; and practicing the holy life aspiring to be reborn in one of the deva realms. pañca abhinandanā: Five kinds of delight are delighting in forms and so on. cha vivādamūlāni: Six roots of dispute are anger, denigration, envy, deceit, evil wishes, dogmatic attachment to one’s own view and insistence on it. cha taṇhākāyā: Six bodies of craving are craving for forms and so on. micchattā: Wrongnesses are wrong view and so on, opposite to the eight factors of the path. nava taṇhāmūlakādhammā: Nine dhammas rooted in craving are: craving is the condition for search; search is the condition for acquisition; acquisition is the condition for ascertainment; that is the condition for desire and lust; that is the condition for addiction; that is the condition for possessiveness; that is the condition for miserliness; that is the condition for guarding; guarding is the condition for the accumulation of many unwholesome states beginning with the inflicting of violence and so on. dasa akusalakammapathā: Ten unwholesome courses of action are killing living beings and so on. dvāsaṭṭhi diṭṭhigatāni: These are the sixty-two kinds of views: The four doctrines of eternalism, the doctrines of partial eternalism, the doctrines of the finite and infinite, the evasive wriggler doctrines, the two doctrines of fortuitous origin, the sixteen doctrines of perception, the eight doctrines of non-perception, the eight doctrines of neither-perception-nor-non-perception, the seven doctrines of annihilationism, and the five doctrines of present-life Nibbāna. aṭṭhasatataṇhāvicaritāni: The six kinds of craving for forms and so on, individually, are eighteen when each is taken as craving for sensual pleasure, craving for existence, and craving for non-existence; these are thirty-six when they occur internally and externally with regard to forms and so on; again, they are eight hundred when considered in terms of the three times. The word Pabheda (varieties) should be connected individually with lobhappabhedo (varieties of greed) and so on. Sabbadarathapariḷāhakilesasatasahassānīti: All of the many hundreds of thousands of defilements that cause suffering and burning for all beings; their varieties should be understood according to the division of object and according to the manner in which they arise. The connection is that he defeated the five Māras. Parissayānanti: Of dangers.

bhagyavantatāya cassātiādi vuttaṃ: It was stated, "and because of his good fortune." There, satapuññajalakkhaṇadharassāti: Of the Blessed One who possesses the great man's characteristics born of many hundreds of meritorious deeds. Sakacitte issariyaṃnāma: Mastery over one's own mind is the very act of achieving control over one's mind by way of the arising of perceptions of non-repulsiveness in the repulsive and so on, and by way of mental concentration. Aṇimā laghimādikanti: With the word ādi (and so on), these six are included: mahimā (greatness), patti (attainment), pākammaṃ (effectiveness), īsitā (sovereignty), vasitā (mastery), and yatthakāmāvasāyitā (control at will). There, aṇimā: making the body atomic. laghimā: lightness, being able to travel in the sky by foot because of lightness. mahimā: making the body large. patti: Attaining a desired place. pākammaṃ: Accomplishing desired goals by way of resolution and so on. īsitā: Sovereignty, being one's own master. vasitā: Mastery in psychic powers. yatthakāmāvasāyitā: Reaching a conclusion wherever one wishes, whether traveling through the sky or doing something else; they also say "seeing forms of young boys and so on." Sabbaṅgapaccaṅgasirīti: The beauty of all the major and minor limbs. Atthīti: Exists, is understood. Lahusādhanaṃ (quick to achieve) is the desired object that is temporary, kālikaṃ, and garusādhanaṃ (difficult to achieve) is the desired Buddhahood and so on that is long lasting. Bhagā assa santīti bhagavāti: This is established by way of grammatical analysis, and everything else is to be understood as established by way of etymological analysis.

Pīḷanasaṅkhatasantāpavipariṇāmaṭṭhenātiādīsu: In "by way of the meaning of oppression, by way of the meaning of being conditioned, by way of the meaning of burning, by way of the meaning of change," and so on, the word attha (meaning) should be connected individually. There, dukkha (suffering) is characterized by oppression through its own nature. Its very meaning is oppression, it is called "pīḷanaṭṭho," that is the nature. However, because it is conditioned by its arising, therefore saṅkhataṭṭho is revealed by seeing its arising. And because the path is very cool, removing the burning of defilements, therefore santāpaṭṭho is revealed by seeing the path because it is opposed to that. However, vipariṇāmaṭṭho is revealed by seeing nirodha (cessation), which is of unchanging nature. Because only one nature of Dhamma is to be conceived as being by way of its own nature and as turning away from the other two truths, therefore the four meanings are stated. However, samudaya (arising) has the nature of āyūhanaṭṭho (piling up), and nidānaṭṭho is revealed by seeing that suffering. saṃyogaṭṭho: The meaning of combination is revealed by seeing nirodha (cessation), which is of the nature of detachment. palibodhaṭṭho: The meaning of obstruction is revealed by seeing the path, which is of the nature of deliverance.

nissaraṇaṭṭho: The meaning of escape is its own nature, vivekaṭṭho: the meaning of detachment is revealed by seeing its arising. asaṅkhataṭṭho: The meaning of the unconditioned is revealed by seeing the path as conditioned, amataṭṭho: the meaning of the deathless is revealed by seeing the nature of death, or suffering, which is the object of the path. However, the path has the nature of niyyānaṭṭho (leading out), hetvaṭṭho: the meaning of cause is revealed by seeing the arising of this suffering, but this alone is the cause for attaining Nibbāna, dassanaṭṭho: the meaning of seeing is revealed by seeing the very subtle cessation, adhipateyyaṭṭho: the meaning of supremacy is revealed by seeing the great suffering. And these very oppressions and so on are called the sixteen aspects.

kāyaviveko: Bodily seclusion. cittaviveko: Mental seclusion consists of the eight attainments that are secluded from the hindrances and so on. upadhiviveko nāma: Nibbāna is the seclusion from the four upadhis, because fruits are accumulated here as their own, the upadhis are the five aggregates of sense pleasure, the aggregates, defilements and karma-formations.

It attains the perception of suññataappaṇihitaanimittavimokkha: emptiness, signlessness, and desirelessness, indeed, because it is liberated from defilements, therefore it is liberation.

Mehanassāti: Of the private parts. Khassāti: Of the opening.

Sahadevehītiādīsu: In "together with the devas" and so on, sadevako loko means the world that exists with the devas. Taṃ sadevakantiādinā yojanā veditabbā: The connection is to be understood by "that with the devas" and so on. Sadevakavacanenāti: With the word "devas" standing in the word "sadevaka" as a special case. Because that too is contained within the word "sadevaka," the usage is made by way of treating a part as the whole. Otherwise, since only the world distinguished by devas would be included, there would be no inclusion of the devas of the five sense-desire realms; the same applies above. Samārakavacanena: By the word "Māra," all the Vasavatti devas who associate with him are included, therefore he says, "the inclusion of the devas of the sixth sense-desire realm." The Brahmakāyikā are those in the first jhāna plane. brahmakāyikādibrahmaggahaṇaṃ: The inclusion of those Brahmās, beginning with them and ending with the Aruppa realms. Because the word "loka" is common to the sense-sphere world and others, he has made the inclusion of beings specific only to the world of beings, therefore he says, "by the term 'beings' is meant the world of beings." Because the terms "with the devas" and so on include the conventional devas, and the term "with the ascetics" includes the purified devas, he says, "by the terms 'with devas and humans' is meant the remaining humans besides the conventional devas." There, sammutidevā are kings, and avasesamanussā are those remaining humans besides the conventional devas, ascetics, and brahmins. Because the term "beings" specific to the world of beings is taken separately, in "the world with the devas," the inclusion of the word "world" is limited only to the sense-sphere world, therefore he says, "by the three terms is meant the sense-sphere world." And this is said in terms of the principal meaning conveyed by the three terms "with the devas" and so on. Here, the inclusion of the world of beings consisting of devas, Māras, and so on, which are specifications of the sense-sphere world, is to be understood because it is understood by implication, just as the sons and so on in "he came with his sons" and so on. And in this method, the ca-marker should be brought in and connected as "the world with devas, with Māra, with Brahmā, the sense-sphere world, with ascetics and brahmins, with devas and humans, and with beings," because by the inclusion of the sense-sphere and the world of beings, the world of formations, which is the basis of both, is also included because it is inseparable from them. Others, however, say, "by the five terms 'with the devas' and so on, only the world of beings is included, specifying it with its own parts consisting of devas and so on; by including that, the sense-sphere world based on that, and the world of formations that is the subject of both designations, are also included." And for them, "pajā" should be made a specification of the word "world," and it should be connected as "the world with devas, with beings... with devas and humans."

manussalokoti: The human community, therefore he says, "or the remaining community of all beings."

Showing another option, he said, "or the world of humans together with consensual deities." By the term "deities" are meant the consensual deities, and by the terms "ascetics," "brahmins," and "humans" are meant the remaining humans. Thus, in both options, the "human race" is specified by the word "humans," qualifying the word "race," and this again applies together with the deities as "with deities, the race." "With deities and those humans" is "with deities-and-humans, that with deities-and-humans race." Furthermore, what is it like? "With ascetics and brahmins." Thus, the explanation should be made so that only humans are included by the word "race"; otherwise, the inclusion of only humans does not succeed because all humans are included as qualifications, and there is no human being who is a separate entity. Now, intending to show that even the remaining nāgas and other beings are included by "race," he said, "or the remaining entire sentient world." Here too, the remaining entire sentient world should be connected as either the remaining entire sentient world together with the four assemblies or with consensual deities and humans.

"Even here," etc., was said. "From the highest limit," means by way of the highest, pertaining to the realm of deities, in terms of definite knowledge, the word "fame" rises up, delighting those who hear it with the word "with deities," which is itself a part of it, this is the connection. "The order of connection," means the order of connecting both the meanings and the words, the order of knowing, that is the meaning.

"Being entirely auspicious," means being beautiful in all aspects. "The Teaching-Dhamma," is the Dhamma of scripture (pariyatti-dhamma), which reveals the Teaching of practice and realization. "Because of the Buddha's good enlightenment," this triad is stated in terms of cause, essence, and result of the Dhamma, as is the triad of being originated by the Protector. The two triads in the middle should be understood as stated only in terms of result. "By purity of function," means by the purity of function, counted as good practice, for those who, having heard the Dhamma, practice according to what they have heard.

The words "with meaning," etc., are stated as qualifications, not of the word "Dhamma." Wishing to explain the meaning in various ways through the door of showing, he said "But in 'with meaning, with expression,' etc." There, the three trainings and the entire Tanti Dhamma is called "the Teaching-brahmacariya." For when the Blessed One teaches the Dhamma, he reveals the Tanti Dhamma that reveals it, just like the precepts, etc., because the Dhamma of scripture is a collection of word and meaning. "Appropriately," means as is fitting. For the Teaching-brahmacariya, which is included in the three trainings and the Magga-brahmacariya, exists with meaning, with purpose, because of the attainment of meaning, because of being accomplished in meaning, and with the attainment of meaning, counted as superior, attainable distinctions, therefore it is only "with meaning," not "with expression." The Teaching-brahmacariya, counted as the Tanti Dhamma, is "with meaning and with expression" with the aforementioned meaning. Although "with meaning and with expression" is the same even for the speech of Kirātas and other barbarians, referring to the connection with distinguished meaning and expression, like "Sahattho Devadatto Savitto" (Devadatta with a hand, Savitta), he said, "with meaning, with expression," saying "with meaning by the accomplishment of meaning, with expression by the accomplishment of expression." There, that accomplishment by which those who, having heard a meaning, practice accordingly attain the destruction of all suffering, that such accomplishment is called "accomplishment of meaning," meaning being accomplished in meaning. "Accomplishment of expression" means the ability to show even a profound meaning openly with the Māgadhī language, complete with relaxed and clear expressions, the state of accomplished expression, that is the meaning.

To show the meaning even by the method of the Netti treatise (Netti 4, twelvefold), "illumination," etc., was said. There, the meaning should be seen as in the instrumental passive sense, "it is illuminated, made clear, therefore it is illumination," and so on for the rest. The first illumination is "clarification." Both of these are expansion of the statement that is counted as the statement of the topic. Also, the repetition of what has been said once is "explanation and analysis." Both of these are statements of definition. Expressing the expanded openly, and making known by means of modes what has been analyzed is "making clear and designation." Both of these are expansions of the statement of counter-definition. "From the combination of meaning and words," means those six words, as aforementioned, are meaning-words because of the distinction of meaning in the scripture; by being combined with them, it means being endowed with a storehouse of meaning. A letter is "a syllable," a single syllable or a word is a syllable, a vowel existing in the beginning, middle, or end of an uncompleted word. Ending in an inflection is "a word." What expresses the meaning signified by a word is "an expression," a sentence. The division of an already stated meaning in various ways is called "a form." The definition of what is signified by a form is "an explanation." The expansion of the meaning of a definition is "a definition." Or, because of the statement "it illuminates with syllables, clarifies with words, explains with expressions, analyzes with forms, makes clear with explanations, designates with definitions," the words that are the expressions of the topic, counted as illumination and clarification, are called syllables and words. The words that are the expressions of the definition, counted as explanation and analysis, are called expressions and forms. The words that are the expressions of the counter-definition, counted as making clear and designation, are called explanations and definitions; by the accomplishment of those, it means with expression.

In "depth of meaning," etc., "meaning" means the meaning of the Tanti, or cause and result. "Dhamma" means the Tanti, or cause. "Teaching" means speaking of the Dhamma according to the Dhamma. "Realization" means non-perverted understanding of the aforementioned meanings, etc. But since these meanings, etc., are hard to fathom and have an unattainable basis for those of dull intellect, like the great ocean with its straits, therefore they are "profound." Because realization also relies on meaning and is of the nature of meaning, it was said, "with meaning by depth of meaning and depth of realization." Although the teachings of the Dhamma rely on meaning, because they are themselves of the nature of expression, it was said, "with expression by depth of Dhamma and depth of teaching." The knowledges that have gone to distinctions in the aforementioned meanings, etc., are the discriminations of meaning, etc. There, "explanation" means determining and speaking the Tanti words, analysis, that is the meaning. Knowledge in the three discriminations is "discrimination of ready wit." People in the world are pleased with meanings only through words of faith, not through meaning, so he said "from faith," etc. The word "entire" is a term for totality, so he said "by way of entire completeness." Here, the word "brahmacariya" indicates the entire Teaching, which includes the three trainings, so he said "because it encompasses the three trainings," etc.

"Moreover," etc., was said. There, "with a cause" means with a cause expressed by the cause-word that indicates place, time, etc. "With the justification of arising" means connected with the justification of the arising of the eight factors, etc. Here, this is the order of connecting the Pali: "Verañja the brahmin, the ascetic, truly, venerable sir... pe... dwells," and "Indeed, concerning that venerable Gotama, 'Thus indeed... pe... he reveals' - thus a good report has risen up," and "He teaches the Dhamma... pe... good in its conclusion, and while teaching, he proclaims the brahmacariya endowed with qualities such as with meaning and with expression," and "It is good indeed to have a sight of such arahants," he heard, and having heard, then Verañja the brahmin approached the Blessed One.

"Having made the determination that even seeing is good," etc., should be taken as said.

2."Cold water with hot water," this was said by way of exceeding what is apparent, meaning that like hot water with cold water to the brahmin, who is of the nature of being unpacified should be taken as the meaning, or the Blessed One should be considered like hot water because he is endowed with the power of knowledge, and having made the brahmin like cold water, it was thus said, should be taken as said. "Oneness," means uniformity in the act of rejoicing. In "with what," etc., with what talk did the brahmin rejoice, that is talk of rejoicing, this is the connection. There, "bearable" means this body, which is full of suffering, is it able to bear? "Maintainable" means is it able to maintain with maintenance counted as continuous endurance? "With little sickness" means without disease. "With little affliction" means without painful living. "Quick to rise" means able to rise quickly and easily for the sake of doing this or that task. "Strength" means does he have strength that is fit for all tasks of the body, he asks. "Living at ease" means living happily. "Saraṇīya" (worthy of recollection) was said by lengthening saraṇīya (recollectable), so he said "and saraṇīya from being worthy of recollection." "By reasons" means by causes.

"The neuter designation of state" means a word that is an adverb of action. "To one side" means in a suitable place on one side, that is the meaning. "Being broken," etc., means being broken teeth, being grey hair, etc. "In the changing of kings" means the changing of kings, in succession, that is the meaning. Old age because of being born in an ancient high family, not age, so he said, "in a lineage that has been continuously practiced for a long time." Mahallaka means he takes or possesses the greatness of wealth, so he said, "endowed with greatness of wealth." "In the sense of vibhāvana" means in the sense counted as natural vibhāvana. He does not salute or consider what should be saluted, thus it is said to be of the nature of not considering. Is form permanent or impermanent, here too, it means is it of a permanent nature or of an impermanent nature. In "or impermanent," here the word "or" is in the sense of determination.

"Just born" means born at that moment, just after being born, that is the meaning. "Having gone by the passing of seven steps... pe... he looked," here, like in "having closed the door, he went out," etc., the looking that was done before going should be seen as said as if it was done afterwards. "He looked" means when the miracle of the opening of the world occurred, he looked with his fleshly eye, that is the meaning. "Best" means more excellent. "He honored" means he revered. "Āsabhi" means supreme.

3."That statement" means the statement "I am not that brahmin," etc. "May he be established in realization" means may he be established in arahantship. "By way of birth" means by way of birth such as khattiya, etc. "By way of rebirth" means by way of rebirth in the heavens. "Drawing away" means attracting. Thinking that the brahmin thinks there is an absence of the essence of concord counted as doing salutation, etc., in the Blessed One, he said "without essence." To show that the Blessed One is "without essence" by the absence of that essence of concord, such as craving for form, etc., showing the way the word essence of concord applies to form, taste, etc., he said "cloth, object," etc.

"Having the nature of a palm stump" means designating that their object, such as form, taste, etc., is made like the object of palm trees with their roots cut off, in this meaning, it is a designation that makes a middle word disappear and lengthens, so he said, "like a palm stump," etc. Those whose object is made like a palm stump are of the nature of a palm stump, the placing of the qualification after should be seen as the meaning, "made, having the nature of a palm stump." A palm tree with its top cut off is a non-object because it is not a cause for leaves, fruits, etc.; like that, those whose object is made are form, taste, etc., are of the nature of a palm stump. This grasping of meaning by way of a separate entity is easy in the way stated below, so showing a special meaning, he said, "made like a palm tree with its top cut off." Thus, even when passions for form, taste, etc., that are similar to the top are cut off, the mind-stream that is the object of it, similar to a palm stump, continues to exist until the place of final Nibbāna. But if the meaning is grasped from what is said according to way of qualification compound, the state of form, taste, etc., becomes similar to a palm stump. That which is said in Sāratthadīpanī(sārattha. tī. 1.3) to avoid this fault is the skilled and unskilled state of form, taste, etc., that does not agree with the Pali "those are abandoned by the Tathāgata," etc., and with the commentary "form and taste are counted as the taste of sensual pleasure," etc., because even for those with taints destroyed, skilled and unskilled still arise as results until final Nibbāna, so their similarity to a palm tree with its top cut off is not appropriate. Or, there is no fault even in grasping the meaning by way of a qualification compound, comparing merely the similarity to the nature of not arising again because of not considering whether a palm tree with its top cut off is standing or not standing, and having made it like a palm stump. Since the word anu exists in the sense of after, he said, "the subsequent state does not occur," etc. "Having gone to destruction subsequently" means having gone to destruction in terms of the nature of not arising again subsequently. "Not wonderful" means continuously wonderful, that is the meaning. "And what you say" means that cause, counted as the absence of the essence of concord in saluting, etc., that you say for the state of being without essence, that cause does not exist, that is the meaning.

4."The meaning spoken referring to" means the meaning referring to which the brahmin said "Gotama is without possessions," etc., and the meaning referring to which the Blessed One acknowledges in himself being without possessions, etc., the meaning spoken referring to that.

5."Family customary action" means family customary action. Wrongdoing that arises from the body-door of the body is bodily wrongdoing. "Various" means of various kinds.

6. Pañcakāmaguṇikarāgassā ti: the sensual lust (kāmarāga) that is excessively engaged in the five sense objects, such as forms (rūpa) etc., due to strong attachment. With this, it shows that the desire for sensual pleasures that arises in Non-returners (anāgāmī) in the form of attachment and delight in things like clothing and ornaments is not considered sensual lust, because it is included in attachment to form (rūparāga) etc. Avasesānaṃ ti: Here, it refers to the abandonment of personality-belief (sakkāyadiṭṭhi) and doubt (vicikicchā) by the first path, and the complete cutting off of the remaining defilements by all four paths. Therefore, it is said, "accordingly (yathānurūpa)."

7. Jigucchati maññe ti: I think it is disgusting, or I perceive it as "disgusting." Akosallasambhūtaṭṭhenā ti: due to being born of ignorance (aññāṇa).

8-10. Tatrā ti: In those two alternatives mentioned above. The term "womb" (gabbha) here also refers to the mode of rebirth (paṭisandhi), therefore it says, "for the attainment of rebirth in the heavenly realms (devaloka paṭisandhi paṭilābhāya)." Apunabbhavabhūtā ti: the arising of phenomena that are constantly arising and ceasing moment by moment (khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti).

11. Dhammadhātu nti: the knowledge of the All-Enlightened One (sabbaññutaññāṇa). For it upholds and sustains the Dhamma as it actually is, therefore it is called "Dhammadhātu." Desanāvilāsappatto ti: having attained the skill of expounding (desanāvilāsa), which is the ability to skillfully and pleasingly convey the teachings. Karuṇāvipphāra nti: the spreading of great compassion (mahākaruṇā) towards all beings. Clarifying that the characteristic of such a quality is like an example, it says, "having a mind like the earth (pathavīsamacittata)." From that very fact, due to its nature of not getting angry (akujjhanasabhāvato), it is of akuppadhammatā, the quality of being unshakable. Jātiyā anugata nti: connected with birth. Jarāya anusaṭa nti: enveloped by aging. Vaṭṭakhāṇubhūta nti: being like a stump (khāṇu) that stands firmly, unable to be pulled out of the whirlpool (vaṭṭa) due to being impossible to lift out. Since there is constant fear of death for those born, it says, ajja maritvā ti etc. Appaṭisamaṃ purejātabhāva nti: the incomparable foremost birth of a Noble One, meaning the state of being the eldest of all.

The word pi shows that it is a separate nipāta (particle). Sammā adhisayitānī ti: lying perfectly on top without causing any harm with the feet etc., the verb "to lie" (sayati) is transitive when combined with the prefix "adhi". Nakhasikhā ti: the tips of the nails. The wings of birds are like hands and feet, therefore it says, "with folded hands and feet (saṅkuṭitahatthapādā)." Etthā ti: in that place of light. Nikkhamantāna nti: of those who are exiting; this is a genitive plural in the sense of specification (niddhāraṇa). Aṇḍakosa nti: the eggshell.

lokasannivāso. He awakened (abujjhi) here, hence the tree is called bodhi; one awakens by oneself (sayaṃ bujjhati), or one awakens through it, hence the path and the knowledge of the All-Enlightened One (sabbaññutañāṇa) are also called bodhi. That by which one awakens is Nibbāna, thus Nibbāna is bodhi. Antarā ca bodhi nti: Even without the word "tree" (rukkha), the second example is to show that the word "bodhi" can refer to a tree. Varabhūrimedhaso ti: his wisdom is as expansive as the great earth (mahāpathavī). Tisso vijjā ti: The path of Arahatship (arahattamagga), the knowledge of the destruction of the āsavas (āsavakkhayañāṇa) which is synonymous with right view (sammādiṭṭhi) coexisting with oneself and the other two great knowledges (mahaggatavijjā) are called "threefold knowledge" due to generating them in terms of destroying the defilements that bind them. Cha abhiññā ti: Here too, the same method applies. Sāvakapāramīñāṇa nti: all the mundane and supramundane knowledge that should be attained by the chief disciples. Paccekabodhiñāṇa nti: Here too, the same method applies.

Opammasampaṭipādana nti: the relating of the meaning of the simile with that which is to be compared. Atthenā ti: with the meaning of that which is to be compared. Tikkhakharavippasannasūrabhāvo ti: with this, it shows the attainment of equanimity towards formations (saṅkhārupekkhā) in insight (vipassanā). Pariṇāmakālo ti: with this, it shows the attainment of the state of inclining towards emergence (vuṭṭhānagāminibhāvāpattiṃ). And at that time, it is as if it is bearing the embryo of path-knowledge, therefore it says, "the time of conception (gabbhaggahaṇakālo)." Anupubbādhigatenā ti: attained in due order, beginning with the first path. Caturaṅgasamannāgata nti: The energy (vīriya) endowed with four factors, as stated: "Let only skin, sinew, and bone remain (kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu) (ma. ni. 2.184; saṃ. ni. 2.22; a. ni. 2.5; mahāni. 196), let the flesh and blood dry up in the body (sarīre upasussatu maṃsalohita)."

Chando kāmo ti etc., the weak desire that arises in the manner of longing is chando due to its nature of wishing (icchanaṭṭhena). More powerful than that is rāgo due to its nature of delighting (rañjanaṭṭhena). Even more powerful than that is chandarāgo. Saṅkappo arises in terms of perceiving signs and details. Rāgo arises through the power of an even stronger conception. Even more powerful than that is saṅkapparāgo. Therefore, this distinction is stated for one and the same lust (lobha) based on the difference in its mode of arising and the difference in its state.

Explanation of the Discourse on the First Jhāna

Seyyathida nti: that is, what is that? Eta nti: the placing of emphasis only on the preceding word, or this collection of meanings. Tannissaraṇato ti: because it is the escape from those sensual pleasures. Esā ti: eva-kāro. The realm of sensual pleasure is the realm of sensual existence, nekkhamma nti: the first jhāna. Esā ti: it is a rule. Tadaṅgavivekādayo: are the temporary-separation, overcoming, tranquilization, and escape from the hindrances (nīvaraṇa) through jhāna factors (tadaṅgavikkhambhanasamucchedapaṭippassaddhinissaraṇavivekā). Kāyavivekādayo, tayo eva idhajhānakathāya, samucchedavivekādīnaṃ asambhavā: the physical, mental, and substratum-separations (kāyacittaupadhivivekā), here there are only three in the discourse on jhāna, because the overcoming-separation etc. are not possible. Niddese ti: in the Mahāniddesa. Tatthevā ti: in the Mahāniddesa itself. Vibhaṅge ti: in the Jhānavibhaṅga. Evañhi satī ti:** when both kinds of sensual pleasures are included.

Purimenā ti: by the physical separation. Etthā ti: in this pair of physical and mental separation. Dutiyenā ti: by the mental separation. Etesa nti: of these words that are expressive of the two kinds of separations from sensual pleasures, namely separation from sensuality and separation from unwholesome states, according to the method already stated, this is a genitive plural in the sense of specification. The abandonment of the cause of bālabhāvassa is carried over. For unwholesome states are the cause of the state of being foolish. Āsayaposana nti: purification and development of the underlying tendencies (āsaya). The connection is that only the hindrances are stated in the Vibhaṅga. Therein he says the reason, "because the state of being an opponent of the opposing factors of the higher jhāna factors is seen (uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato)." Therein, the jhāna factors that are being mentioned above, beginning with 'accompanied by directed thought' (savitakka), it means that the state of being opponents of their respective opposing factors is seen. There is also the reading "uparijhānaṅgānaṃ paccanīkapaṭipakkhabhāvassa dassanato." Therein, some say that the meaning is "because the state of being opponents directly opposing the jhāna factors being mentioned above is seen, therefore only those (hindrances) are stated in the Vibhaṅga." Peṭake ti: a treatise (pakaraṇa) made by the Elder Mahākaccāyana following the method of the Netti treatise, but it is called "Peṭaka" because it is an explanation of the Piṭakas, in that sense.

Ārammaṇe cittassa ānayanaṃ nāma: bringing the mind towards the object. Anusañcaraṇa nti: moving along (anuparibbhamana), and that is merely the arising of the subsequent moment in that manner, for in reality there is no such thing as the moving along of a single (thought). It is like this in other similar instances as well. Anumajjana nti: caressing. Tatthā ti: on the object. Sahajātānuyojanaṃ: by the action of continuous application along with its co-arisen factors. Katthacī ti: everywhere in the minds accompanied by thought and investigation (savitāracitta) that are devoid of the second jhāna. Even though directed thought (vitakka) arises together with investigation, it is called "the first application (paṭhamābhinipāto)" with reference to its arising in the manner of directing the mind towards the object. Vipphāravā ti: forceful due to its nature of not having subsided, for that very reason it becomes an abandoning factor in the second jhāna. Paṭhamadutiyajjhānesū ti: said with reference to the method of five factors. Showing the absence of a jhāna that is devoid of the jhāna factors, he says rukkho viyā ti etc.

Pinayatī ti: it pleases or nourishes. Pharaṇarasā ti: having the taste of pervading the body with exquisite forms. Sātalakkhaṇa nti: having a pleasant nature, meaning sweet. Anuggaho: helping or being of assistance is the taking up one by one of the associated mental factors without being oppressive or indifferent towards them. Just like a forest, so is vanantaṃ. Just like water, so is udakantaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato ti: With this it shows that even though happiness is present at the time of obtaining a desirable object etc., it is not apparent, only joy is apparent there, and at the time of experiencing the taste of what has been obtained, happiness is even more apparent than the joy that is present. And here, experiencing the taste of what has been obtained should be understood only in terms of mental happiness, not in terms of physical happiness, because the association with joy is not intended here due to the very absence of it. Ayañca pītī ti etc. is the showing of a compound having a different meaning, or the showing of an affix in the case of non-fusion. With the second alternative, it shows that "born of seclusion, joy and happiness (vivekajaṃ pītisukha)" is one word by way of being a compound having a different meaning only, and there is also non-elision of the विभक्ति (case ending).

Gaṇanānupubbatā ti: said with reference to the order of teaching. Paṭhamaṃ samāpajjatī ti: this is said in the manner of a beginner, but for yogis who are accustomed and skilled, jhāna arises even in the reverse order. Jhāpetī ti: it burns up. How does insight (vipassanā) into the characteristics of impermanence etc. apply to the path that has Nibbāna as its object? Therefore, he says vipassanāyā ti etc. Therein, maggena sijjhatī ti: that contemplation of characteristics is perfectly accomplished by itself together with the path that destroys the perversions of permanence etc., without confusion. Or alternatively, maggena ti: by the function of the path, meaning by the destruction of perversions.

Añño ti: another being. Avuttattā ti: because it is not stated in the jhānapāḷiyaṃ "one-pointedness of mind (sacittekaggata)" (vibha. 508 ādayo). Vuttattā ti: because it is stated in the vibhaṅge of that jhāna passage.

Explanation of the Discourse on the Second Jhāna

vīciyo. Great taraṅgā. Santā honti samitā ti: etc. are synonymous with each other, the meaning is that they have been overcome by the power of jhāna. Appitā ti: brought, caused to reach destruction. Pariyāyo ti: because it is a term for jhāna in the equipment of jhāna, not in the ultimate sense.

Explanation of the Discourse on the Third Jhāna

Tadadhigamāyā ti: for the attainment of that third path. Upapattito ikkhatī ti: sees from reasoning in such a way that there is a condition of harmonious association through familiarity with the practice associated with wisdom. Vipulāyā ti: which has attained the state of greatness (mahaggatabhāva). Thāmagatāyā ti: by attaining a state of firmness through the cessation of directed thought, investigation, and joy, therefore he will say "because it is not overwhelmed by directed thought, investigation, and joy" etc. (Pārā. aṭṭha. 1.11 tatiyajjhānakathā). After showing the difference in equanimity, in order to reveal the equanimity that is intended here, upekkhā panā ti etc. is said. Therein, the equanimity towards all beings in the sense of being neutral with regard to the six desirable and undesirable sense objects, as well as pure without abandoning its fundamental nature, is called "six-factored equanimity (chaḷaṅgupekkhā)" for arahants (khīṇāsava), the equanimity in the sense of being neutral towards all beings is called "brahmavihārupekkhā," the equanimity that is the nature of neutrality towards co-arisen phenomena is called "bojjhaṅgupekkhā," the mere "neutral equanimity (tatramajjhattupekkhā)," and the "jhānupekkhā" associated with the third jhāna that is impartial even towards the supreme happiness in that is and the "pārisuddhupekkhā" associated with the fourth jhāna due to its purity from all opposing factors, have been described in six ways due to different circumstances.

is called saṅkhārupekkhā. The very wisdom of insight (vipassanāpaññā), which is neutral even in discerning characteristics, is called vipassanupekkhā. The feeling of neither-pain-nor-pleasure (adukkhamasukhavedanā) is called vedanupekkhā. But regarding the distinction of all these ten kinds of equanimity, "the method of how it comes up in each instance (tattha tattha āgatanayato vibhāgo) should be understood according to the method stated in the dhammasaṅgahaṭṭhakathāyaṃ," showing this, he says evamayaṃ dasavidhāpī ti etc. Therein, the method of how it comes up in each instance, this too is stated as a separate category in the form of a matrix word (mātikāpada) for the showing of their distinction, like the terms 'plane' and 'person,' but it is not a referring to the place where the showing of the distinction in terms of 'plane' and 'person' has come up, because the place where it has come up has been stated by Aṭṭhasālinī etc., therefore, that which is stated in the Sāratthadīpaniyaṃ (sārattha. ṭī. 1.11 tatiyajjhānakathā), "showing that the distinction of all these ten kinds of equanimity in terms of plane and person should be understood only in the manner stated in each instance, therefore he says 'evamayaṃ dasavidhātiādī'," should be taken as having been said without consideration. Tattha tattha āgatanayato ti: "Here, a bhikkhu, seeing a form with the eye, is neither glad nor sad, but dwells with equanimity, mindful and clearly comprehending (upekkhako viharati sato sampajāno)" etc. (dī. ni. 3.348; a. ni. 6.1), in this way six-factored equanimity has come up, "having pervaded one direction with a mind accompanied by equanimity, he dwells (upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati)" (dī. ni. 3.308; ma. ni. 1.77; 2.309; 3.230), in this way brahmavihārupekkhā has come up, therefore the connection is that this ten-fold equanimity should be understood only in the manner stated in the Dhammasaṅgaha Aṭṭhakathā, because the method of how it comes up has been seen in the places stated for each of the ten kinds of equanimity in this manner.

Moreover, in "Bhūmītiādiṣu pana chaḷaṅgupekkhā kāmāvacarā, brahmavihārupekkhā rūpāvacarātiādinā," the ten kinds of upekkhā should be understood in the manner stated in the Dhammasaṅgahaṭṭhakathā, as follows: by way of 'location' (bhūmito), such as that six-factored equanimity (chaḷaṅgupekkhā) is of the sense-sphere (kāmāvacarā), while Brahmavihāra equanimity is of the form-sphere (rūpāvacarā); by way of 'person' (puggalato), such as that six-factored equanimity belongs only to those in higher training (asekkhā), while Brahmavihāra equanimity belongs to all three types of individuals, including ordinary people (puthujjanā); by way of 'mind' (cittato), such as that six-factored equanimity is associated with mind accompanied by joy (somanassa) and equanimity; by way of 'object' (ārammaṇato), such as that six-factored equanimity has six objects (chaḷārammaṇā); by way of 'aggregate inclusion' (khandhasaṅgahavasena), such as that "equanimity as feeling (vedanupekkhā) is included in the aggregate of feeling (vedanākkhandha), while the other nine are included in the aggregate of mental formations (saṅkhārakkhandha)"; by way of 'single moment' (ekakkhaṇavasena), such as that "six-factored equanimity, Brahmavihāra equanimity, equanimity as a factor of enlightenment (bojjhaṅga), equanimity of jhāna, and equanimity of purity, are one in meaning (atthato ekā). Therefore, when one of them is present in a single moment, the others do not arise. The same should be understood of equanimity of formations (saṅkhārupekkhā) and equanimity of insight (vipassanā). Equanimity as feeling (vedanā) and equanimity as energy (vīriya) can arise in a single moment"; by way of 'wholesome triad' (kusalattikavasena), such as that "six-factored equanimity is indeterminate (abyākatā), while Brahmavihāra equanimity is wholesome/indeterminate (kusalābyākatā), and so are the remaining ones. However, equanimity as feeling (vedanupekkhā) can also be unwholesome (akusalā)"; and by way of 'summary' (saṅkhepavasena), such as that "in summary, there are four qualities: energy (vīriya), feeling (vedanā), equanimity (tatramajjhattatā), and knowledge (ñāṇa)."

In the Aṭṭhasālinī, they are not mentioned by extracting their nature in terms of location, person, etc. However, even so, their classification by location, person, etc., can be known by extracting it in principle from the ways stated there. Therefore, by gathering together what is stated and unstated there in terms of nature, and by superimposing in nine ways beginning with "by the methods that occur in each case" (tattha tattha āgatanayatotiādīhi), it has been shown by superimposition (atideso kato); therefore, instead of saying "in the manner stated in the Dhammasaṅgahaṭṭhakathā," it says "in the manner stated (vuttanayeneva)". For example, in the statement "when a monk who is an arahant sees a form with the eye (khīṇāsavo bhikkhu cakkhunā rūpaṃ disvāti)," it is possible for the wise to know that six-factored equanimity arises in the sense-sphere due to the form, etc., as its object, and from the location, it is of the sense-sphere (kāmāvacarā), and from the person, it belongs only to those in higher training (asekkhā), and from the mind, it is associated with mind accompanied by joy and equanimity (somanassupekkhācittasampayuttā), and from the object, it has six objects (chaḷārammaṇā), and from the wholesome triad, it is indeterminate (abyākatā). Likewise, in the statement that six-factored equanimity, Brahmavihāra equanimity, equanimity as neutrality, equanimity of jhāna, and equanimity of purity are one in meaning, it is possible to know its non-arising in a single moment together with Brahmavihāra equanimity etc., since it is included in the aggregate of mental formations (saṅkhārakkhandha). Just as with six-factored equanimity, the method of extracting classification by location, etc., should be known as appropriate from the manner stated in the Aṭṭhasālinī for the remaining forms of equanimity as well. Anābhogarasā means that even in refined happiness, its function is counteracting the tendency to inclination.

Puggalenā means through the basis of a person (puggalādhiṭṭhānena). Ārakkhā is protection from things associated with defilements (kilesehi sampayuttānaṃ). Tīraṇaṃ is the act of crossing over (pāragamanaṃ) the function. Pavicayo is investigation (vīmaṃsā). Idaṃ means mindfulness and clear comprehension (satisampajaññaṃ). The connection is "Because this is happiness associated with the name-body, therefore this is the meaning (Yasmā tassa nāmakāyena sampayuttaṃ sukhanti imassa tasmā etamatthantiādinā sambandho)." Tassā means of the one endowed with jhāna (jhānasamaṅgino). Taṃsamuṭṭhānenā means by the form (rūpena) that is the effect (samuṭṭhānaṃ kāraṇaṃ yassa rūpassa) of that happiness associated with the name-body as described above (taṃ yathāvuttanāmakāyasampayuttaṃ sukhaṃ samuṭṭhānaṃ kāraṇaṃ yassa rūpassa tena taṃsamuṭṭhānena rūpena). Assā means of the yogi (yogino). Yassā means of the form-body (rūpakāyassa). Phuṭattā means because of contact with the exceedingly refined form (atipaṇītena rūpena phuṭattā). Etamatthaṃ dassento means showing this meaning that "by experiencing happiness of the name-body that causes the arising of the form which is the cause of physical happiness, it is said 'and experiences happiness with the body' (sukhañca kāyena paṭisaṃvedetī) due to the imputed effect in doing the jhāna-endowment (kāriyopacārato). Yaṃ is a particle in the sense of a reason (hetuatthe nipāto), therefore he says "yaṃjhānahetū". Sukhapāramippatte means having reached the extreme limit of happiness (sukkhassa ukkaṃsapariyantaṃ patte). The connection is, "Thus, the abandonment of these should be understood (Evametesaṃ pahānaṃ veditabbanti sambandho)." Then the connection is, "Why is cessation (nirodho) mentioned only in the jhānas (Atha kasmā jhānesveva nirodho vuttoti sambandho)?"

Explanation of the Fourth Jhāna

Kattha cuppannaṃ (Where does it arise?) Here, katthā means ground in the sense of reason (hetumhi bhummaṃ), meaning "when what reason is present (kasmiṃ hetumhi satīti attho)?" Nānāvajjane means in the prepatory concentration (upacārassa) which has an advertence (āvajjanaṃ) in prior processes (purimavīthīsu) that is different (nānā bhinnaṃ) from the advertence in the access process (appanāvīthiāvajjanato). Visamanisajjāya uppannakilamatho visamāsanupatāpo means the weariness that arises from uneven seating is the discomfort due to an uneven seat. Upacāre vātiādi (or in proximity concentration) is showing another side (pakkhantaradassanaṃ), meaning even in one-advertence proximity concentration (ekāvajjanūpacārepi vāti attho). Pītipharaṇenā (through the touch of joy) This shows the absence of even the mere touch of sense-sphere joy (kāmāvacarapītiyā pharaṇamattassa abhāvaṃ dasseti) in one process, like in the access process (appanāvīthiyā viya). The connection is that the origination of the faculty of displeasure (domanassindriyassa assa siyā uppattīti sambandho). Etaṃ (this) means "the faculty of displeasure arises (domanassindriyaṃ uppajjatīti sambandho)." Vitakkavicārappaccayepī (even with initial and sustained thought as conditions) The word pi is used inappropriately here. It should be connected after the word stated below, "pahīnassā", as "pahīnassāpi domanassindriyassā" (even for one who has abandoned the faculty of displeasure). Vitakkavicārabhāve (in the presence of initial and sustained thought) Here, it should be connected by bringing in "uppajjati domanassindriya" (the faculty of displeasure arises). This is a ground in the sense of a cause (nimittatthe cetaṃ bhummaṃ), meaning that initial and sustained thought are the cause (vitakkavicārabhāvahetūti attho). Vitakkavicārā (initial and sustained thought) Here, the word iti should be seen in the sense of tasmā (therefore), thus, because this faculty of displeasure is conditioned by initial and sustained thought...pe...it never arises, but where it does arise, it arises only in the presence of initial and sustained thought. And since initial and sustained thought are not abandoned in the second jhāna's proximity concentration (dutiyajjhānūpacāre), therefore, it is possible for it to arise there (tatthassa siyā uppattīti). Thus, the connection should be understood here.

Tatthā means in the second jhāna’s proximity concentration (dutiyajjhānūpacāre). Assā means of the faculty of displeasure (domanassindriyassa). Siyā uppattī (it may arise) This is said merely as a possibility, by showing only the condition (paccayamattadassanena sambhāvanamattato vuttaṃ). Indeed, even the possibility of the arising of displeasure (domanassuppattisambhāvanāpi) should be made only in the proximity moment (upacārakkhaṇeyeva kātuṃ yuttā), since it is not fitting to make even the possibility of its arising (taduppattisambhāvanāpi na yuttā kātunti) in the jhāna moment free from initial and sustained thought (vitakkavicārarahite pana dutiyajjhānakkhaṇe). Otherwise, since the arising of unwholesome displeasure in a moment of wholesome consciousness (kusalacittakkhaṇe akusaladomanassuppattiyā) is impossible, it should not be said "tatthassa siyā uppattī." Or this is a ground in the sense of proximity (samīpatthe vā etaṃ bhummaṃ), meaning in the processes immediately following proximity concentration (upacārajjhānānantaravīthīsūti attho). Dutiyajjhāne (in the second jhāna) Here too, the meaning is that it does not arise even in immediately following processes (anantaravīthīsupi na tveva uppajjatīti attho), and similarly above, with the faculty of pleasure. The connection is that the faculty of joy arises (Somanassindriyassa uppattīti sambandho). Pahīnāti vuttā (it is said to be abandoned) This is said because it has been said "through the destruction of the five lower fetters (pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā)." Dukkhābhāvenā means by the absence of painfulness (dukkhassa abhāvena). Similarly, here too with sukhābhāvenā. Etenā means by this statement of rejection of pain and pleasure (dukkhasukhapaṭikkhepavacanena). Iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā means having the characteristic of experiencing an object (ārammaṇassa anubhavanalakkhaṇā) that is the opposite of the very desirable and the very undesirable (atiiiṭṭhaatianiṭṭhānaṃ viparītassa majjhattārammaṇassa), since even a neutral object (majjhattārammaṇampi) is included in the desirable and undesirable (iṭṭhāniṭṭhesu eva paviṭṭhaṃ) due to the absence of anything separate from them (tabbinimuttassa abhāvā).

The explanation of the Four Jhānas is finished.

Explanation of the Knowledge of Past Lives

12.He says that even the immaterial jhānas are included in the fourth jhāna due to the equality of factors (aṅgasamatāya), "kesañci abhiññāpādakānī" (some are the basis for the superknowledges), therefore he will say "having produced the eight attainments (aṭṭha samāpattiyo nibbattetvā)" (pārā. aṭṭha. 1.12). And among these, only the fourth jhāna is the basis for the superknowledges (abhiññāpādakaṃ) and the basis for cessation (nirodhapādakaṃ), not the others. It should be seen that the gathering of even those others together as "the four jhānas" was done in reference to their being a distant cause (dūrakāraṇataṃ pana sandhāya ‘‘cattāri jhānānī’’ti nesampi ekato gahaṇaṃ katanti daṭṭhabbaṃ). He says that cittekaggatatthānī (states of one-pointedness of mind) was said in reference to dwelling in happiness here and now (diṭṭhadhammasukhavihāraṃ sandhāya vuttanti), "khīṇāsavāna" (of arahants). Sabbakiccasādhakaṃ means accomplishing all the tasks of a Buddha, such as the divine abodes (dibbavihārādisabbabuddhakiccasādhakaṃ). Sabbalokiyalokuttaraguṇadāyakaṃ (giving all mundane and supramundane qualities) By this, he combines everything as stated above, such as being the basis of insight (vipassanāpādakattādi). It should be seen that this jhāna is said thus because it is the foundation (padaṭṭhānattā evaṃ vuttanti daṭṭhabbaṃ) for the path knowledge (maggañāṇassa), which gives all the qualities of a Buddha to the Blessed One. Yathayidaṃ means just as this. Abhinīhārakkhamaṃ means fit for directing it towards an object such as the power of psychic abilities (iddhividhādiatthaṃ tadabhimukhaṃ nīharaṇayoggaṃ).

Jhānappaṭilābhapaccayānaṃ means of those that cause the attainment of jhāna (jhānappaṭilābhahetukānaṃ), of those that arise dependent on the attainment of jhāna (jhānappaṭilābhaṃ nissāya uppajjanakānaṃ). Pāpakānaṃ means low, bad (lāmakānaṃ). Icchāvacarānaṃ means of those that have descended into the power of desire (icchāya vasena otiṇṇānaṃ), that have not attained the state of being free from the hindrances and being one-pointed, of those that proceed through self-exaltation, etc., of the conceits, etc., that proceed in the way of thinking, "Oh, if only the Teacher would question me and teach the Dhamma in this way to the monks (aho vata mameva satthā paṭipucchitvā bhikkhūnaṃ evarūpaṃ dhammaṃ deseyyātiādinayappavattānaṃ)." However, in books, they write the reading "jhānappaṭilābhapaccanīkānaṃ" (of those opposed to the attainment of jhāna), but that should be taken as a mistaken reading, since "parisuddho (pure)" has already been said earlier in the phrase "free from the hindrances through the absence of the hindrances that are opposed to the attainment of jhāna (jhānappaṭilābhapaccanīkānaṃ nīvaraṇānaṃ abhāvassa nīvaraṇadūrībhāvena parisuddho)." In the Sāratthadīpanī(sārattha. ṭī. 1.12), however, it says "Icchāvacarānaṃ means of those that are in the sphere of desire (icchāya avacarānaṃ), of those various kinds of ill-will that have descended into the power of desire and are proceeding (icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaappaccayānanti atthoti); even this reading should be taken as incorrect. Therefore, in the Visuddhimagga, this reading has not been shown at all." And there, it should be understood that this reading has been rejected since the faults that have attained the nature of the hindrances have been referred to in this way: "of those various kinds of ill-will."

Abhijjhādīnaṃ (of covetousness, etc.) Here, by the word "abhijjhā," the grasping (gahaṇaṃ) of greed itself, which is of the nature of not being a hindrance (anīvaraṇasabhāvasseva lobhassa), and of conceits, etc., is understood, since "jhānappaṭilābhapaccayānaṃ" (of those that cause the attainment of jhāna) is still applicable. Ubhayampī (both) Both being without blemish (anaṅgaṇattaṃ) and being free from corruptions (vigatūpakkilesattañcāti etaṃ ubhayampi) should be understood according to the Anaṅgaṇasutta and Vatthasutta respectively (anaṅgaṇasuttavatthasuttānusāreneva veditabbaṃ). And among those suttas, although coarse faults that have attained the nature of the hindrances are also stated, nevertheless, since it is stated in terms of one who has attained the fourth jhāna (adhigatacatautthajjhānassa vasena vuttattā), only subtle faults are grasped here. The designation of the suttas here is due to the similarity of blemish and corruption (aṅgaṇupakkilesasāmaññena panettha suttānaṃ apadisanaṃ). Thus, it says "according to the suttas (suttānusārenā)," not "based on the suttas (suttavasenāti)."

pubbenivāsānussatimhītiādi (in the recollection of past lives). Now, in order to show past lives, the recollection of past lives, and the knowledge there (ñāṇañca), in terms of their classification, tatthātiādi (there) is stated. The word pubba refers to past existences (atītabhavavisayo), and the word nivāsa is an instrumental term (kammasādhanoti), therefore he says "pubbe atītajātīsu nivutthakkhandhā" (the aggregates that have dwelled in past lives). Here, "nivutthatā" (dwelling) means existing in one's own continuum (sakasantāne pavattatā), therefore he says "anubhūtā"tiādi (experienced). Now, in order to show the meaning of the word "nivāsa" in terms of what is accomplished in the continuum of another (saparasantānasādhanavasena), having said "nivutthadhammā vā nivutthā (or the things that have dwelled, have dwelled)," in order to explain that, gocaranivāsenātiādi (by dwelling as an object) is stated. Indeed, even things that are objects (gocarabhūtāpi hi dhammā) are said to have dwelled (nivutthā nāma honti) through knowledge (ñāṇena), but in order to show that they are twofold due to being the object of another's consciousness (saparaviññāṇagocaratāya duvidhāti dassetuṃ), attanotiādi (one's own) is stated. "Paraviññāṇaviññātāpi vā nivutthāti sambandho (Or those cognized by another's consciousness have dwelled)." Here too, the word "paricchinnāti (limited)" should be brought in and connected. Indeed, even in beginningless saṃsāra (anamataggepi hi saṃsāre), the aggregates of beings that one has never cognized before (attanā aviññātapubbānaṃ sattānaṃ khandhā) are called "cognized by another's consciousness (paraviññāṇaviññātā nāma)" because they have been cognized by others (pareheva kehici viññātattā), and the recollection of those (tesaṃ anussaraṇaṃ) is difficult from the beginning, since they have become "cognized by another's consciousness" due to being cognized by others, because they must be cognized according to the current continuum of those others (tesaṃ vattamānasantānānusārena viññātabbato). And those "cognized by another's consciousness" are twofold: those who have attained final Nibbāna (parinibbutā) and those who have not attained final Nibbāna (aparinibbutāti). And among these, the recollection of those who have attained final Nibbāna is difficult, since their continuum has been completely cut off (sabbaso susamucchinnasantānattā). In order to show that past life "cognized by another" that is attained with skill (sikhāppattaparaviññātaṃ pubbenivāsaṃ), "chinnavaṭumakānussaraṇādīsū" (in the recollection of those cut off at the root) is stated. There, chinnavaṭumakā means arahants who have attained final Nibbāna in the past (atīte parinibbutā khīṇāsavā), since the path has cut off saṃsāra (chinnasaṃsāramaggattā). By the word ādi (etc.), the recollection of even those "cognized by another's consciousness" who have not attained final Nibbāna is grasped, in the manner of a lion's roar (sīhokkantikavasaena anussaraṇaṃ gahitaṃ). "Yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussatīti ānetvā sambandhitabbaṃ (The mindfulness by which one recollects past lives is the recollection of past lives):" this should be brought in and connected.

He says that the word Vihita (arranged) is a synonym for the word vidha, "anekavidha" (of various kinds), meaning of many kinds in terms of existence, birth, etc. Since Vihita can be taken to mean "used (payuttaṃ) or praised (vaṇṇitaṃ)," he says that "anekehi…pe…saṃvaṇṇita" (praised in many ways) is stated by omitting the middle word and making a designation, which should be stated as "anekehi…pe…saṃvaṇṇita." Pakārehī means by ways such as name and clan (nāmagottādipakārehi). Saṃvaṇṇita means spoken of by the Buddhas, etc (buddhādīhi kathitaṃ). He says that the word Anu indicates the sense of immediacy, therefore, "abhininnāmitamatte evā" (immediately after directing the mind); and by this, it shows that the preliminary work has been started. Pūritapāramīnañhītiādinā (for those who have fulfilled the perfections) shows accomplishment even without preliminary work.

Āraddhappakāradassanattheti means in the sense of seeing the previously existing aggregates that have begun to be recollected. Jāti means birth, existence. Here, "jāti" refers to the continuous stream of aggregates that is rooted in a single action and defined by the taking up and laying down of existence; thus, he says, ekampītiādi. Kappo means an asaṅkhyeyyakappa (incalculable eon); this is essentially a period of time designated based on the dhamma that prevails, and its decline and increase should be understood in relation to these. Saṃvaṭṭo means having saṃvaṭṭana, destruction; asaṅkhyeyyakappa. Saṃvaṭṭaṭṭhāyī means existing with saṃvaṭṭa, destruction. The same applies to vivaṭṭo etc. Vivaṭṭana means vivaṭṭo, arising or growth. Tejosaṃvaṭṭo means destruction by heat. However, vitthārato panā means there is no boundary separation in the extensive saṃvaṭṭa; therefore, he says, "sadāpī" (always). To show that the term jāti-kkhetta (birth-field) is used because changes occur at the moment of birth, like in a single city, it is stated that "paṭisandhiādīsu kampatī" (it trembles at rebirth, etc.). Ānubhāvo pavattatī means the suffering of diseases, etc., subsides for all beings within its range. Yaṃ yāvatā vā pana ākaṅkheyyāti vutta means the Blessed One, when acknowledging the complete notification with sound everywhere in a single moment concerning whatever field of experience, and the showing of his own physical body, said, "yāvatā vā pana ākaṅkheyya" (as far as one might wish).

Etesūti is a locative used to specify. Pavattaphalabhojano means subsisting on fallen fruit; this is said with reference to the time of the ascetics. Idhūpapattiyā means with rebirth in this final existence. Ekagotto means of the same gotta (lineage) as the Tusitas. Itare means the other things, such as color, etc. Titthiyā means those who assert the results of action. Abhinīhāro means the period of accumulating merit and wisdom, marked by abhinīhāra (aspiration). Cutipaṭisandhivasenā means knowing in such a way by seeing the death in each existence, either one's own or another's, and immediately grasping rebirth without anything intervening, which means intending to go to the desired place; thus, he says, tesañhītiādi. Ubhayathāpī means both by the sequence of aggregates and by death and rebirth. Sīhokkantavasenapī means by way of the lion's leap. Vīriya (effort) is ātāpa (burning) because of the burning and tormenting nature of the defilements; thus, he says, "vīriyātāpena".

Explanation of the Discourse on the Divine Eye Knowledge

13.Because it originates in the divine realm, it is called dibba (divine), and pasādacakkhu (sense-sphere eye) of the devas; thus, he says, "dibbasadisattā" (because of its similarity to the divine). Dūrepīti the particle pi includes the grasping of even subtle objects. Because all bhāvanā (development) is successful through the power of energetic endeavor, or specifically because of the development of the bases of power accompanied by preparatory effort, it is vīriyabhāvanā (development of effort); thus, he says, "vīriyabhāvanābalanibbatta" (brought about by the power of effort-development). Dibbavihāravasenā means by way of the four jhānas beginning with the kasiṇa, etc. With this, he states its divine nature due to its remoteness. Dibbavihārasannissitattā means because it arises from the pāda-jjhāna (foundational jhana), which is the proximate cause; the meaning is also that because the divine-eye knowledge arises dependent on the fourth jhāna of the form realm, which is connected to and partakes of the divine state and is the condition by way of dependence. Referring to the connection of the root divu meaning radiance and movement, ālokapaaggahenātiādi (by seizing light, etc.) is stated. Here, ālokapariggahenā means by way of grasping the light of the kasiṇa. Dassanaṭṭhenā means by way of the nature of seeing forms; with this, he shows its nature as cakkhu (eye) because it illuminates and reveals form. Cakkhukiccakaraṇenā means this is the showing of a similar sign by way of simile, that it is an eye like an eye; the meaning is that it performs the function of an eye, which is the seeing of the similar, dissimilar, etc.

Yathāhā means he indicates the passage from the Upakkilesa Sutta (Majjhima Nikāya 3.242). There, in vicikicchātiādīsu, when the Blessed One, before enlightenment at the foot of the Bodhi tree, was seeing various forms with the divine eye, doubt arose in him, thinking, "What is this? What is this?" Then, to remove that doubt, amanasikaroto, because he was not attending, sloth and torpor arose; then, to remove that, again attending to all the forms, fear arose in him from ogres, etc.; thinking, "Why should I fear here?", attending in order to remove the fear, conceit arose—called uppilasaṅkhātā—which ruins samādhi; the piti (joy) of home life arose; to suppress that, slackening the effort of attention, sloth of body arose, called duṭṭhullaṃ; to suppress that, again rousing effort, excessive effort arose; again to suppress that, slackening effort, deficient effort arose; having suppressed that, when seeing divine forms, craving arose, called abhijappā; to suppress that, when attending to inferior forms, diversity of perception arose, called nānārammaṇavikkhepa. Again, abandoning that, attending to one thing only, excessive absorption arose, an over-thinking of the forms. Obhāsanti means the light arisen from preliminary work. Na ca rūpāni passāmīti means the meaning should be understood along with the order of arising, such that "because the light of preliminary work is diligently attended to, I do not see forms with the divine eye." What is human is called thūlarūpaṃ (coarse form), which is within the range of the human eye. That same thing is called human designation because it is used in human seeing; thus, he says, "manussūpacāraṃ atikkamitvā" (transcending human designation). Rūpadassanenā means by seeing forms that are distant and subtle, etc.

cutikkhaṇetiādi (at the moment of death, etc.). Here, the seeing of form itself is the seeing of beings; cavamānetiādinā is stated in terms of the individual. Abhirūpe virūpetipī means this is stated with reference to the word vaṇṇa (color) indicating shape, as in "having created a large elephant-king's appearance." (Saṃyutta Nikāya 1.138). Sugatāti means one gone to a beautiful gati (state); thus, he says, "sugatigate". Iminā pana padenā means with this phrase yathākammupageti (gone according to kamma).

Evaṃ manasikarotīti (thus he attends) means having attained the foundational jhāna with the desire to know their kamma, he arises and attends with "kinnu kho" (what indeed), etc., by way of preliminary work. Then, after making that kamma the object, the ñāṇa (knowledge) that arises connected with the fourth jhāna of the form realm that arises on top of āvajjana (attention), preliminary work, etc., this is called yathākammupagañāṇa (knowledge of beings going according to their kamma). The same method applies to seeing devas. Visuṃ parikammanti means there is no separate preliminary work without the preliminary work for divine-eye knowledge, as in the case of the knowledge of past lives, etc. Here, some say that "there is no need for the preliminary work of attaining the foundational jhāna; immediately after the attending with 'kinnu kho kammanti' (what indeed is the kamma?), the appanāvīthi (access consciousness) arises making the kamma and the dhammas connected with it the object. The same applies to the knowledge of the future; therefore, there is no such thing as separate preliminary work...it succeeds together with the divine eye, as has been said." That should not be accepted, because even for those who are skilled, the supernormal knowledges do not arise without the foundational jhāna, etc., and it should be accepted that these knowledges are accomplished by the divine eye alone, because mere foundational jhāna, etc., is not a separate preliminary work. Evaṃ anāgataṃsañāṇassāpīti (the same applies to the knowledge of the future) means, with the desire to know the future arising of a being seen with the divine eye, after the foundational jhāna, etc., the fourth jhāna-connected anāgataṃsañaāṇa (knowledge of the future) arises, which in accordance with the power of knowledge grasps in a single moment the five aggregates in past existences worthy of arising in many future eons, all the mundane and supramundane dhammas related to that, and conventional reality, and there is no such thing as separate preliminary work for that. This is how it should be construed.

pāḷiyaṃ (in the Pāli) they say that "it is stated with designation, along with name, etc." But others say that "name, gotta (clan), etc., are all known in a single moment, but they use what is agreeable in speech"; but they are essentially similar to the former, because even at the time of speaking again, what was seen previously must be conceived, and even by them the seeing of dhammas that are worthy of conception is essentially accepted. Some, however, say that "because of statements like 'so tato cuto amutra udapādi' (he died from there and was reborn there), it is easy to grasp name, gotta, etc., with the knowledge of past and future dhammas in sequence"; but that is unreasonable, because it would entail the loss of omniscience, since even Buddhas would not be able to know everything. Pāḷiyaṃ (in the Pāli) "ime vata bhonto" (these indeed, venerable sirs) is the showing of the manner of the arising of the yathākammupagañāṇa (knowledge of beings going according to their kamma). Here, kāyavācādi (body, speech, etc.) means bodily and verbal intimation.

Bhāriyanti (grievous) is said because of its similarity to ānantariya (immediately effective). Without forgiveness, it is immediately effective. Tassāti (of that) means of the weighty nature of the denigration. Mahallakoti (old man) means merely old in age, not in knowledge; it should be understood that he denigrates by destroying virtues, saying with scorn, "this one knows nothing, not even basic worldly conventions, he is only a corrupter of the assembly, causing us to be ashamed." Āvusotiādinā (friend, etc.) the thera (elder) revealed himself out of compassion, desiring the attainment of a higher path. Pākatikaṃ ahosīti (it was natural) means it was not a hindrance to the path. Attanā vuḍḍhataroti (older than myself) means he himself is also old. Here too, "ukkuṭikaṃ nisīditvā" (sitting squatting) is stated in the Visuddhimagga. An anāgāmī (non-returner) and an arahant (worthy one) would not forgive in order to restrain themselves in the future; he says, "sace so na khamatī" (if he does not forgive), because the rest can forgive through aversion.

In Sīlasampannotiādīsu (accomplished in virtue, etc.), the one standing on the highest path is intended without alternative, because only he can be asked for forgiveness as a rule; or the rest are those destined for their final existence, standing in virtue, etc., because their arising in another life is also fixed. Aññanti (other) means the fruit of arahantship. Evaṃ sampadanti (such is the success) means such is the result. Just as that is a result that cannot be transgressed, so too this, for him, is a result in hell; the meaning is that this will necessarily result in hell for him. To show what was specified with reference to "evaṃsampadamida" (such is the success of this), taṃ vācantiādi (that speech, etc.) is stated. Taṃ vācanti (that speech) means the denigration of a noble one. Cittanti (mind) means the mind that denigrates a noble one. Diṭṭhinti (view) means the view that sees no fault in the denigration of a noble one. Without abandoning, without relinquishing by way of confessing the offense with the thought, "I will abandon all of this" and seeking forgiveness. Yathābhataṃ nikkhitto evaṃ nirayeti (just as he was brought and thrown into hell, so too in hell) means just as he was brought and placed in hell by the hell wardens, so too he is placed in hell; this necessary rebirth in hell for him is solely due to the denigration of a noble one, just as the fruit is attained by the path, so too it results in that way. This is the intended meaning.

Āyassāti (of origin) means of coming or of cause. Āyo means flavor, because it arises from agreeable objects, etc. Asurasadisanti (like an asura) means like a peta (departed spirit) or asura (demon).

Explanation of the Discourse on the Knowledge of the Destruction of the Āsavas

14.Sarasalakkhaṇapaṭivedhenāti (by penetration of its own characteristic) means by unconfused penetration of its own characteristic, known as inherent nature. Nibbattikanti (productive) means bringing about. Yaṃ ṭhānaṃ patvāti (having attained which state) means having come to the state of nibbāna, which is the place that is the causal condition for the path. Appavattinti (non-arising) means the cause of non-arising. Kilesavasenāti (by way of the defilements) means by way of the defilements of those āsavas (influxes) by the destruction of which this knowledge has become the knowledge of the destruction of the āsavas; pariyāyatopakārantarato (in a different way) means because of the inclusion of all defilements by way of those āsavas. Pāḷiyaṃ (in the Pāli) although "abbhaññāsi" (he fully knew) is said in the past tense, the designation is made in the present tense with "evaṃ jānato evaṃ passato" (thus knowing, thus seeing), taking into account the presentness of that knowing at the time of realization. Since the destruction of the āsavas of sense desire, etc., is inseparable from that, the release from the āsava of views should also be understood.

Bhūmi: means the object (visaya); even in the three times, it means directly striving in relation to the destruction of birth (jātikkhaya); even in the absence of possible effort, it means the effectiveness of making effort in relation to that, and to show that it is the result of the non-arising of future aggregates (khandha), therefore "yā panā" etc. was said. For, by "Yā pana maggassa abhāvitattā" etc., it means that because of the non-development of the path (magga), there will be birth of aggregates in the future with the defilements (kilesa) not destroyed by the path; and if those defilements are destroyed by the path, aggregates will not arise; and even when there is a possibility of destroying the defilements, which are threefold, by some cause in the manner stated in relation to birth, the arising of a moment of the Noble Path opposed to the defilements in the mind-stream is itself their destruction, just as the non-arising of seed-ness in the future with the occurrence of a fire-mass on the seed-stream, due to the occurrence of an opposing condition; thus, the non-arising in the future of the aggregates, which are the fruit of defilements, due to the absence of defilements, which is the count of the arising of the moment of the path, is itself the destruction of birth—this is the meaning that is made clear. Therefore, he said, "because of the development of the path, having attained the state of non-arising, they are destroyed." Here, this is the meaning: because of the development, that is, the production, of the path, which is counted as the absence of defilements, the birth of aggregates does not arise due to the absence of causes; therefore, by attaining the state of non-arising, which is counted as non-arising in the future, idiomatically, "my births are destroyed." For the destruction of conditioned phenomena (saṅkhatadhamma) is not possible without another condition; and if it were possible, there would be the fault of assuming another condition as the beginning. The arising of a moment opposed to that is itself the production of its destruction. Taṃ: That is, one should understand the destroyed birth. Itthattāyā: These kinds of things are thus, the state of being thus is itthattaṃ, for that purpose. Dassento: Showing in the manner of conclusion.

The explanation of the threefold knowledge (vijjāttaya) is concluded.

The Explanation of the Discourse on the Declaration of Discipleship (Upāsakattapaṭivedanākathā)

15. Aññāṇa: the word dhi is a term of address used in the sense of ownership. Pādānī: at the feet. Yasasā: with retinue. Kotūhalacchare: in curiosity and wonder. Ayaṃ: This is a word of non-transgression. Showing that this is not twice in the sense of repetition, but rather in the sense of two meanings, he said atha vā etc. Abhikkantaṃ perfected by a general meaning without distinction is a neuter noun showing state, even with regard to the distinction of the pleasingness of the teaching, etc., it stands thus, having been perfected before, he said, "abhikkantaṃ…pe…pasādo." Adhomukhaṭhapitaṃ: placed face down by someone. Heṭṭhāmukhajātaṃ: arising face down by itself. Pariyāyehī: by ways, or by reasons that explain the state of being without essence, etc.

Aghassā: from sin. Tātā: because the word 'hi' is suitable only when something is expected and without doubt. Showing that even by the two terms adhigatamagge sacchikatanirodhe only the fruition-stander (phalaṭṭha) is shown, not the path-stander (maggaṭṭha), he said, "yathānusiṭṭhaṃ paṭipajjamāne cā." Vitthāro: By this, he includes the statement, "yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī" (iti 90; AN 4.34). Anejaṃ: without craving. Appaṭikūlaṃ: because it reveals a non-opposing meaning, it means pure or excellent without opposition. Paguṇaṃ: Because it should be made skillful by speech, or because of its association with excellent qualities of word and meaning. Saṃhato: put together, assembled. Yatthā: in which pair of persons, is the connection. Aṭṭha ca puggaladhammadasā te: those eight persons are viewers of the Dhamma (dhammadassa) because they have seen the Noble Dhamma.

Saraṇaṃ: etc., here is the meaning in brief: saraṇaṃ is the Triple Gem (ratanattaya) because of its nature as refuge from fear, violence, etc.; saraṇagamanaṃ is the mind-moment (cittuppāda) that occurs relying on that very Triple Gem as protection, refuge, and ultimate resort (parāyaṇa), in terms of the qualities of the Buddha such as being supremely enlightened (subuddhatādi), proceeding in the manner of ultimate reliance on that. One who is endowed with this mind-moment as stated is called saraṇaṃ gacchati. And this taking refuge (saraṇagamana) has two divisions: mundane (lokiya) and supramundane (lokuttara). There, supramundane taking refuge is accomplished only in the moment of the path by the eradication of the defilements of taking refuge. Mundane taking refuge occurs in four ways: by self-surrender (attaniyyātana) such as "I surrender myself to the Buddha," by ultimate reliance on that as stated, by undertaking the state of discipleship, and by reverence. Here, taking refuge occurs only by way of being the best and worthy of offerings in all cases, not by way of relatives, fear, teachers, etc., it should be understood. Thus, taking refuge is not broken by revering sectarians (titthiya) by way of relatives, etc.; taking refuge is broken by revering another by way of worthiness of offerings. The mundane taking refuge has the certainty of attaining nibbāna, from the certainty of attaining nibbāna in the future for one who has taken refuge with similar result. But the attainment of all mundane accomplishments (sampatti) and the overcoming of the suffering of the lower realms (apāya), etc., is the benefit-result. And in the three objects (vatthu), there is defilement (saṃkilesa) such as doubt, wrong view, etc. Its division is twofold: blameworthy and blameless. There, the first occurs by reverence to sectarians, etc., preceded by wrong view, and that is blameworthy because it has undesirable results. But the blameless one occurs by death. It should be understood that supramundane taking refuge has no defilement or division in any way.

Ko upāsako: etc., is a question about the nature, cause, etc., of discipleship. There, whoever, whether a householder, a human or a non-human being, has gone for refuge to the Triple Gem in the manner stated, is a disciple (upāsako). And one is called "upāsako" because of attending on the Triple Gem by the act of taking refuge, etc. And the five abstinences (veramaṇī) are his virtue (sīla). The livelihood of one whose life is arranged by Dhamma, equally, abandoning evil livelihood such as the five wrong trades, etc., is his livelihood (ājīvo). Lack of faith, immorality, etc., are the failure (vipatti) of discipleship, the absence of that is success (sampattī), it should be understood.

Vihāraggenā: by the part of the dwelling place consisting of an upper chamber, etc. Ajjabhāvaṃ: the pleasingness etc., occurring on this day. The part of the body that is the cause of bodily intimation is kāyaṅgaṃ. The lips, tongue, etc., that are the cause of verbal intimation are vācaṅgaṃ. Acopetvā: without agitating. And by this, the modification of the wind element, which is the cause of the movement of the place and instrument in the prior part of the verbal activity, is not a separate bodily intimation, because there is no intention to make a separate intimation; therefore, it is included in the verbal intimation itself because it is helpful to it. Just as in scratching the body, etc., with the body, the modification of the form of the earth element that is the cause of the production of sound is not a verbal intimation because it does not intimate a separate intention; so this too, he shows. Intimations are so-called because they are the cause of intimating intention, not merely because they are modifications that are the causal condition for the movement and sound production of wind and earth. And thus, it should be understood that the modifications of the causal conditions for movement and sound production in external things such as trees, etc., as stated above, are not intimations. Some say that vācaṅgaṃ means parts of speech such as "hotu sādhu" etc., but that does not agree with "without agitating." Khantiṃ cāretvā: having set in motion agreement. "Khantiṃ dhāretvā" is also a reading, the meaning is having taken it as not going out. Paṭimukho: with face turned towards the Blessed One, therefore he said "apakkamitvā."

16. Because the verb "yāca" has two objects, it was said "bhagavā vassāvāsaṃ yācito." Susassakālepī: to make clear the meaning stated, it was said "atisamagghepī." Even when it is very cheap, when they take much paddy and other grains by giving only a little, the meaning is even in such a time. Bhikkhamānā: begging. Vuttasassaṃ: sown grain. Tatthā: in Verañjā, by this, he shows the definition of "vuttaṃ salākā eva hoti etthāti salākāvuttā" by the placing of the qualifier at the end. Or, the definition should also be seen as "sabbaṃ sassaṃ salākāmattameva vuttaṃ nibbattaṃ sampannaṃ etthāti salākāvuttā," therefore, he said "salākā eva sampajjatī." To show the definition as "salākāya vuttaṃ jīvikā etissanti salākāvuttā," he said salākāya vā etc. Dhaññakaraṇaṭṭhāne: at the place of measuring grain. Vaṇṇajjhakkhaṃ: a kahāpaṇa examiner.

Uñchena paggahenā: here, paggahenā means with a bowl (patta), the meaning is having taken that. For paggaho is that by which one begs for alms (bhikkhā), a bowl. Therefore, he said paggahena...yo uñcho etc. Or, paggahenā means by taking, it is understood that a bowl should be taken for gleaning, therefore he said "pattaṃ gahetvā."

uttarāpathavāsikā: etc. "Uttarāhakā" is also a reading, the meaning is the same by way of etymology. Mandira: a stable for horses. "Mandara" is also written, that is not beautiful. And because that mandira was made in a circular shape and in many ways, therefore it was said "assamaṇḍalikāyo."

dakkhiṇāpathamanussā. Buddhamāmakā: those who consider the Buddha as "mine," that is, they are in the habit of taking the Buddha as "mine," likewise in the rest also. Evaṃ: thus, when the meaning is grasped in the manner stated later. Paṭivīsaṃ: a portion. Tadupiyaṃ: suitable for that, appropriate for that. Laddhā: having obtained is not, is the connection. Or, "laddho" is the reading, the meaning is they never obtain a place of support. Ñātiseṭṭho: a relative who is the best because of possessing very good qualities, and the foremost. The intention is that in such situations, it is proper to have an āmisassa vicārentena in accordance with the Blessed One's intention, by one who remains in the purification of livelihood by the highest austerity without making idle talk, etc., in times when alms are difficult to obtain, by a Noble Disciple endowed with affection for relatives.

Mārāvaṭṭanāyā: by the transformation of the mind done by Māra, by the bewilderment of the mind, is the meaning. Tampī: he might transform Uttarakuru or the city of the Tāvatiṃsa gods.

"In the dispensation of Phussa, I spoke to the disciples;
Eat barley, consume it, and do not consume rice." (Ap. Thera 1.39.88)

Because of the possibility of evil stated in the Apadāna at that time. Nibaddhadānassā: of a donation determined by saying "we will give." Appitavattassā: even of an object given without being touched much by the body. Visahatī: is able. Saṅkhepenā: by selection. Byāmappabhāyā: by the consolidated six-colored radiance in a place eighty cubits in extent all around, below and above, from which six-colored rays issue forth like shoots from a pond and run in the ten directions; because that appears to be about a cubit, therefore it is called "byāmappabhā." And because the minor marks (anubyañjana) on the Blessed One's body each shine distinctly with the attainment of radiance like the moon and sun in the sky, therefore they are said to be unassailable together with the cubit-radiance.

Anatthasañhite: a locative in the sense of ownership, expecting harm, therefore he said "tādisassa vacanassa ghāto." Aṭṭhuppatti: a thing arises here as a cause for teaching the Dhamma, or the meaning of teaching the Dhamma arises from this, is the present object.

Ekaṃ gahetvā: having taken one from among the two, teaching the Dhamma and training rules. Ratticchedo vā: spoken of as going out for a week's business and establishing the dawn outside, not as breaking the rains, because that is being stated separately. And by this, it should be understood that going for a week's business is permitted as a condition for breaking the rains. Na kismiñcī: they do not consider it in any quality in the manner of estimation. Pacchā sīlaṃ adhiṭṭhaheyyāmā: spoken with reference to loss of livelihood (ājīvavipatti) by revealing peaceful qualities for the sake of livelihood. Atimaññissatī: will despise.

17. Saying "Āyasmāti piyavacanameta" (this is a dear term, venerable one) in a manner common to people of high and low status, and then showing it in a manner specific to people of high status, he said, "garugāravasappatissādhivacana" (a term of respect and reverence). Here, sappatisso means with dependence, with reliance, meaning a word of respect for those endowed with noble qualities. However, in this context, the word itself is the term. Pappaṭakoja means, in the initial age, the essence of earth, like a lump of fresh butter, formed on the surface of the water for the first time, having the property of floating on water, not dissolving, extremely smooth and sweet, and several thousand leagues thick, known as Rasātala. This essence of earth was taken and consumed by the humans of the initial age due to craving for taste. By the force of their kamma, it became hardened on the upper surface while remaining in its original state below. And by the power of this, this great earth, with its mountains, oceans, and forests, remains steady, not sinking or scattering in the water below, like something on a raft. That is the essence of the earth, hence he said, pathavīmaṇḍotiādi (the essence of the earth, etc.). Sampanna means endowed with sweet taste, hence he said "sādurasa" (delicious taste). Upapannaphaloti means having many fruits. By saying "Nimmakkhika" (without flies), he further shows the absence of even fly eggs by saying "nimmakkhikaṇḍa." Ye pathavīnissitā pāṇā, te tattha saṅkāmessāmīti (Those beings who depend on the earth, I will bring them together there)—here, wouldn't there be a fault of touching if humans, non-humans, animals, or women touch each other's hands? There is no fault, why? Because of the saying, "Anāpatti, bhikkhave, iddhimassa iddhivisaye" (pārā. 159) (There is no offense, monks, for one with psychic power in the realm of psychic power). Therefore, without showing the fault of touching, the Blessed One said, "vipallāsampi sattā paṭilabheyyu"nti (beings might even regain their perversions). Khuddako means a small village. Mahanto sāpaṇo means a large market town. Padavītihārenāti means by the laying down of the feet.

Description of the Request for the Vinaya-precepts

18.Vinayapaññattiyāmūlato pabhutīti (From the origin of the Vinaya precepts)—this is said with reference to the fact that most of the grave rules such as the Pārājikas, and other training rules, in the order of the Pātimokkha recitation, had not been enacted, not that all of them had not been enacted. Therefore, the Elder requested the Blessed One, "sāvakānaṃ sikkhāpadaṃ paññapeyya uddiseyya pātimokkha"nti (May the Blessed One enact training rules for the disciples, recite the Pātimokkha), requesting the enactment of training rules along with the Pātimokkha recitation. In the Khandhakas, even before the ordination of Ānanda Thera and others, for the ordination of Rāhula, the training rule "na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo, yo pabbājeyya āpatti dukkaṭassā"ti (mahāva. 105) (Monks, a son who is not permitted by his parents should not be ordained; whoever ordains him incurs an offense of wrong-doing) is seen to be enacted. Even in the commentary here, it is stated, "sāmampi pacanaṃ…pe… na vaṭṭatī"ti ca, "ratticchedo vassacchedo vā na kato"ti ca (even preparing sāma is not proper... and neither the cutting of the night nor the cutting of the rains was done). Therefore, it is understood that the prohibition of preparing sāma and other things existed before. Thus, even with the existence of the enactment of a few training rules, it should be understood that it was said "na tāva, sāriputta, satthā sāvakānaṃ sikkhāpadaṃ paññapetī"ti (not yet, Sāriputta, does the Teacher enact training rules for the disciples), referring to the Pārājikas and other rules that had not been enacted. Turning away from diverse objects, being absorbed in a single object with a concentrated mind, is called being secluded, hence he said "ekībhāvaṃ gatassā"ti (having attained oneness), meaning having attained mental seclusion. Ciranti (long) is a word used in extreme connection.

Soḷasavidhāya paññāyāti (with the sixteen kinds of wisdom) means the six kinds of wisdom that appear in the Anupadasuttantadesanā (Discourse on the Successive States) in the Middle Length Discourses: "mahāpañño, bhikkhave, sāriputto puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño"ti (Monks, Sāriputta is of great wisdom, broad wisdom, quick wisdom, swift wisdom, sharp wisdom, and penetrative wisdom), and the wisdom of the nine successive abiding attainments, and the wisdom of the path of Arahatship—thus, with the sixteen kinds of wisdom that appear. Those Buddhas whose disciples are found in the Pure Abodes are indeed well-known in the world, so only Vipassī and others are cited here, not the other former Buddhas. Therefore, in the Āṭānāṭiya Sutta (dī. ni. 3.275 ff.), even the deities mentioned only those who were well-known to them, not others, it should be understood.

19.Kilāsunoti (languid) means they were without enthusiasm due to a lack of eagerness, not due to laziness, hence he said na ālasiyakilāsunotiādi (not lazy or languid, etc.). Niddosatāyāti (due to being faultless) means due to the absence of faults arising from transgressions of body and speech. Because of the existence of the training rules in the exhortation, "Pāṇaṃ na hane na cādinnamādiyetiādinā" (su. ni. 402) (Do not kill, do not take what is not given, etc.), it was said sattāpattikkhandhavasenātiādi (in terms of the aggregates of offenses, etc.). Because it was said "sakiṃ saki" (once, once), expecting the final day of every six years, the word "sāmi" (own) here is relative to that. The connection is that the entire Sangha of monks in all of Jambudīpa performed the Uposatha.

Khantīparamantiādīsu (Khanti is the highest, etc.)—among these, patience, known as forbearance, is the highest austerity (tapo) because it subdues the defilements and torments produced by undesirable things arising from the seven aggregates. Because of being free from craving, known as vāna, Nibbāna is the highest and best of all things, say the Buddhas. By doing violence, or cutting, beating, etc., due to the absence of the aforementioned patience, one is parūpaghātī (harming others). And one who torments others with theft, adultery, lying, divisive speech, harsh speech, etc., is neither a renunciate (pabbajito) due to the absence of abandoning evil, nor a Samaṇa (ascetic) due to the absence of subduing evil. The meaning is that one is neither a true renunciate nor a true Samaṇa. The non-production of all evil through moral restraint, the accomplishment and fulfillment of merit through worldly concentration and insight, and the purification and brightening of one's own mind with all the paths and fruits—that is the teaching (sāsanaṃ), the instruction of the Buddhas. Anupavādoti (non-reviling) means not reviling anyone with speech. Anupaghātoti (non-injury) means not causing injury to anyone with the body. And self-restraint in the remaining precepts, known as the Pātimokkha. Adhicitta means the application (āyogo) and pursuit (anuyogo) in worldly and transcendental concentration, along with the purity of livelihood, moderation in eating, association with suitable requisites, restraint of the senses through that, dwelling in the forest, known as a secluded dwelling, and establishment in the great lineage of the noble ones, characterized by contentment with the four requisites and delight in meditation—that too is the instruction of the Buddhas, this is the connection.

Paṭhamabodhiyanti (at the first enlightenment) means in the twenty-year period from the enlightenment. However, Ācariya Dhammapāla Thera said, "pañcacattālīsāya vassesu ādito pannarasa vassāni paṭhamabodhī"ti (in the forty-five years, the first fifteen years from the beginning are the first enlightenment). Sikkhāpadapaññattikaālato pana pabhuti āṇāpātimokkhameva uddisantīti (but from the time of the enactment of the training rules, they recited only the command Pātimokkha)—this is said referring to the time of the enactment of the training rules, having made it completely full in the order of the Pātimokkha recitation. Aṭṭhānaṃ anavakāsoti (there is no possibility) means the rejection of the cause in terms of the rejection of the reason and condition respectively. Yanti (by which) means by which reason. Aparisuddhāya parisāyāti (to an impure assembly) means to an assembly that is impure due to being mixed with shameless individuals. It is not only for the Buddhas that the recitation of the Pātimokkha is inappropriate for an impure assembly, but also for the disciples. However, the purification and association of the assembly by way of accusation and admonition is the responsibility of the disciples alone. The Buddhas, however, after enacting the training rules and teaching the method of performing the Uposatha and other ceremonies, depart; they do not perform accusation and admonition. Therefore, the Blessed One, without reciting the Pātimokkha to an impure assembly, sat in silence for the entire night. And the monks, knowing the Blessed One's intention, expelled the impure individual. Therefore, it should be understood that for the disciples too, knowingly performing the Uposatha and other Sangha acts in an impure assembly is not proper without eliminating what obstructs the holy life.

Sammukhasāvakānanti (to the disciples in the presence) means to the very last disciples who were ordained in the time of the Buddhas while they were living. The word "uḷāra" (exalted) is repeated to highlight the exceedingly excellent. By the word "ādi" (etc.), the inclusion of those who are of middling excellence and those who are not so excellent should be understood. Those last disciples disappeared, this is the connection.

Anupādāya āsavehi cittāni vimucciṃsūti (without clinging, their minds were liberated from the āsavas)—here, āsavehīti (by the āsavas) is the instrumental case in the sense of the agent. Cittānīti (minds) is the plural number referring to each individual. Vimucciṃsūti (were liberated) is in the passive voice. Therefore, the meaning here should be taken as: by the āsavas as agents, without clinging in the sense of taking an object, the minds were liberated. Hence, he said tesañhi cittānītiādi (indeed, their minds, etc.). Yehi āsavehīti (by which āsavas)—here too, the instrumental case is in the sense of the agent. Vimucciṃsūti (were liberated) is in the passive voice. Teti (those) means the āsavas. Tānīti (those) means the minds, and this is the plural number in the sense of use. Vimucciṃsūti (were liberated) is in the active voice, meaning they liberated. Aggahetvā vimucciṃsūti (without grasping, they were liberated) means without grasping those minds as objects, the āsavas became free from those minds. Or, āsavehīti (by the āsavas) is in the ablative case, vimucciṃsūti (were liberated) is in the active voice. Therefore, the meaning should be taken as: without clinging to any conditioned phenomena in the sense of craving, etc., the minds were liberated. Purimavacanāpekkhanti (expecting the former statement) means expecting the statement said in "aññatarasmiṃ bhiṃsanake vanasaṇḍe"ti (in a certain frightening forest grove). Expecting in this way, the former statement, hence he said yaṃ vuttantiādi (what was said, etc.). Bhiṃsanassa bhayassa kataṃ karaṇaṃ kiriyā bhiṃsanakataṃ, tasmiṃ bhiṃsanakiriyāyāti (the doing of fear is the action that is frightening, in that frightening action), showing the meaning, he said "bhiṃsanakiriyāyā"ti (of the frightening action). Bhiṃsayatīti bhiṃsano, sova bhiṃsanako, tassa bhāvo "bhiṃsanakatta"nti (that which frightens is frightening, that very one is frightening, its state is frightfulness), instead of saying "bhiṃsanakatta," it is said having omitted the ta-kāra, showing the meaning by another method, he said ‘‘atha vā’’tiādi (or else, etc.). Bahutarānaṃ sattānaṃ vāti (or of many beings) is a showing of the meaning of the word "yebhuyyena" (mostly). And with that, it shows that the meaning of the word "yo kocīti" (whoever) should be taken in various ways, in the sense of "yo yo pavisatīti" (whoever enters), due to the possibility of meaning in "yo yo pavisati, tesu bahutarānanti" (of those who enter, many).

Nigamananti (conclusion) is the summing up of the stated meaning in the context. The order of conclusion here is this: that indeed, Sāriputta, the languidness, the lack of eagerness in the enactment of the training rules in detail for the sake of those who are to be trained in terms of the texts after the Parinibbāna of the three Buddhas, Vipassī and others, due to the absence of such persons; and that the non-languidness, the eagerness in teaching the Dhamma for the purpose of generating the paths and fruits for those who are to be trained, who are endowed with the supporting conditions, who go even to a frightening forest grove, knowing their minds with the mind, but not in teaching the Dhamma and Vinaya in detail—this, Sāriputta, is the cause, this is the reason, why the holy life of the three Buddhas, Vipassī and others, did not last long. Purisayugavasenāti (in terms of the generations of men) means in terms of the period of the generations of men, in terms of the men. Sabbapacchimakoti (the very last) means like Subhadda, who was ordained on the day of the Parinibbāna. Satasahassaṃ saṭṭhimattāni ca vassasahassānīti (one hundred sixty thousand years) is said starting from the birth of the Blessed One; it should be seen that it is less when calculated starting from the enlightenment. Dveyevāti (only two) means two generations of men only, one while the Blessed One was living, and one after the Parinibbāna.

20-1.Asambhuṇantenāti without attaining. Ko anusandhīti what is the connection of this to the previous story? Yaṃ vuttanti that which was requested. Yesūti in the transgressions of the Dhamma. Nesanti of the āsavas beginning with those visible in this life. Teti the transgressions of the Dhamma. Since a relative revolves around as father, grandfather, son, etc., it is a revolving around relatives, ñātiparivaṭṭo. Lokāmisabhūtanti having become something connected to the world, because it is to be touched by defilements. Pabbajjāsaṅkhepenevāti merely through the abridged ordination, such as giving the ten training precepts. Etanti non-doing of sexual intercourse, etc. Thāmanti the power, the ability to institute the training precepts. Sañchavinti smooth skin, natural skin, or beautiful skin. Sesanti showing the application of the remaining words. Now, showing the application of the meaning, he says, ayaṃ vā hetthātiādi. There, the word vā is for emphasis. The word hi is for well-known, this itself is the meaning. Then, he shows the meaning of the word "teacher" (satthā): "tadā satthā". Ropetvāti having grown the sunken flesh evenly in the split place. Sake ācariyaketi in his own state of being a teacher, or in the work of a teacher.

Vipulabhāvenāti with abundance. Ayoniso ummujjamānāti applying oneself without a means, determining in a perverted way. Rasena rasaṃ saṃsanditvāti mixing the blameless nature with the blameworthy nature. Uddhammaṃ ubbinayanti the rejected Dhamma and the rejected Vinaya, having done it in such a way that the Dhamma and the Vinaya will be destroyed. Imasmiṃ attheti in this matter of the Sangha dispute. Pabhassaroti of a shining nature. Evaṃnāmo evaṃgottoti this venerable one is endowed with such-and-such a name and clan, this is called a stream-enterer, is the connection with what is established. Avinipātadhammoti here, the word dhamma speaks of nature, and that is in meaning the unwholesome Dhamma of views, etc., that throws one into the lower realms, thus he says, ‘‘ye dhammā’’tiādi. Now, to show the meaning by way of nature, vinipatanaṃ vātiādi is said. Niyatoti one whose aggregates are destined to attain Nibbāna within seven existences. He states the reason for that: "sambodhiparāyaṇo".

22.Anudhammatāti a nature in accordance with the supramundane Dhamma. Pavāraṇāsaṅgahaṃ datvāti having given by way of granting consent, saying "we will invite on the coming full-moon day", meaning having withdrawn the Pavāraṇā. By this method, it is shown that it is allowable to withdraw the Pavāraṇā due to some reason. Māgasirassa paṭhamadivaseti said in terms of lunar months, meaning the first day of the waxing moon after the full moon of Aparakattikā. Phussamāsassa paṭhamadivaseti here too, this is the same method. And this is merely an indication, because for those to be trained who are not yet mature, they live there even for one, two, three, or four months after the month of Phussa, and then conclude the wandering with the remaining months. Dasasahassacakkavāḷeti this is said in terms of the gods and Brahmās. But humans who are able to be taught are only in this world-system. But in other world-systems, even after looking into countless world-systems to generate desire for the arising of humans in this world-system, they perform instructions and miracles in accordance with that.

Āyāmāti here, the word ā is of the same meaning as "āgaccha" (come), thus he says "āgaccha yāmā", meaning come, let us go. Suvaṇṇarasapiñjarāhīti piñjarāhi like molten gold liquid, golden-colored snakes. Pāḷiyaṃ in the Pāli passage nimantitamhātiādīsu, the connection is "nimantitā vassaṃvutthā amhā" and "nimantitā vassaṃvutthā atthā".

Yanti any kind of thing to be given, whatever it may be. No natthīti we do not have, or "no" is an explanation of "natthī". Etthāti in the household life. Tanti that reason, or task. Kutoti from which cause. Yanti by which reason, or task. In the second explanation of meaning, etthāti this is explained by imasmiṃ temāsabbhantareti. Tanti that thing to be given.

Tattha, cāti in wholesome things. By bringing about sharpness and clarity, samuttejetvā. Vassetvāti having rained down the rain of the jewel of the Dhamma, which contributes to habituation in the future. Yaṃ divasanti on which day.

23.Pattuṇṇapattapaṭe cāti on a woolen cloth and on Chinese cloth. Tumbānīti leather oil containers. Anubandhitvāti having done following after. The word Abhiranta here is a synonym for inclination, thus he says ‘‘yathājjhāsaya’’ntiādi. Soreyyādīni Soreyya city and others, which are the path for the great-district wandering. Payāgapatiṭṭhānanti the name of a particular ford of the Ganges River, and also of a village near it. Samantapāsādikāyāti samantapāsādikā because it generates complete serenity from all sides, of that.

tatridantiādi is said. There, the meaning is that in that Samantapāsādikā, in the state of being Samantapāsādikā, in that commentary called "Samantapāsādikā," this statement of verses that will be said is. Nidānappabhedadīpanaṃ is to be understood by way of external causes, internal causes, and training precept causes. Some also say "Theravādappakāsanaṃ vatthuppabhedadīpanaṃ." It is also allowable to say "Sikkhāpadānaṃ paccuppannavatthuppabhedadīpanaṃ." But Sikkhāpadanidānaṃ is to be understood as a particular place that is the cause for the institution of the training precepts, such as Vesālī, etc. Etthāti in the Samantapāsādikā. The connection is "sampassataṃ viññūnaṃ" (for the wise who see clearly), therefore this should be connected as "it only occurs as the Samantapāsādikā."

Thus ends the Verañjakaṇḍa commentary, the Vimatavinodanī, in the Samantapāsādikā Vinaya commentary.

The Verañjakaṇḍa commentary is finished.

1. Pārājikakaṇḍa

1. Paṭhamapārājikaṃ

Sudinnabhāṇavāravaṇṇanā

24.Bhaṇḍappayojanaṃnāma is the selling of saleable goods and giving loans. Uddhāronāma is the effort to take the principal that has been used in this way together with the increase. Asukadivase dinnantiādi is called sāraṇaṃ, which is the generation of mindfulness, etc., of what has been forgotten. Catubbidhāyāti in four ways, by way of Khattiyas, Brahmins, householders, and ascetics, or in four ways by way of monks, etc. Disvānassa etadahosīti this word "disvāna" (having seen) has the meaning of cause, being an unequal subject, just as "having drunk ghee, there is strength," so too elsewhere in such cases. Bhabbakulaputtoti said by way of merely having a condition, not as one having a final existence. Therefore, due to the arising of remorse based on his transgression caused by association with bad friends such as his mother, etc., an obstacle to attainment arose. It is not possible for anyone to create an obstacle for those with a final existence who have received predictions in the past Buddha's eras. Therefore, even after doing unwholesome deeds, the elders such as Aṅgulimāla were indeed successful in attainment. Carimakacittanti the dying consciousness. Like a conch shell that has been written on, rubbed, and washed, saṅkhalikhitanti he says, dhotaiccādi. Ajjhāvasatāti with the addition of the prefix "adhi", "agāra" is used in the sense of location, thus he says "agāramajjhe". Dyed with the taste of astringent, they are called kāsāyāni, thus he says "kasāyarasapītatāyā". And because it arises from astringency, the taste is also called "kasāyaraso".

26.When the word "jānāti" (knows) does not have the meaning of awareness, then experts in language want a locative ending to be used in the sense of instrument, as in "sappino jānāti" (he knows of ghee), "madhuno jānāti" (he knows of honey), etc., thus he says ‘‘kiñci dukkhena nānubhosī’’. The meaning is that he did not experience any suffering, and here too, the locative ending in the sense of instrument has been dropped, therefore he will say ‘‘vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo’’. But when the word "jānāti" has the meaning of remembering, then experts in language say that a locative ending is used in the sense of location, as in "mātu sarati" (he remembers his mother), thus he says "atha vā kiñci dukkhaṃ nassaratīti attho", the meaning is that he does not remember any suffering because he has not experienced it. Vikappadvayepīti in the second and third alternative explanations given in terms of the meanings of experiencing and remembering. Purimapadassāti of the word "kiñci". Uttarapadenāti with the word "dukkhassa". It is to be seen that the dropping of an equal case ending that is in the locative case has been done, saying "kiñci dukkhassā" instead of saying "kassaci dukkhassa". Maraṇenapi mayaṃ teti here, to show the meaning of the word te in the sense of accompaniment and instrument, another meaning is said, tayā viyogaṃ vā pāpuṇissāmā.

28.Gandhabbānāma are singers. Naṭānāma are stage performers. Nāṭakā are those who transgress. Because one attends to oneself with pleasant instruments, and is therefore called one who amuses and plays, therefore in the second explanation of meaning, laḷātiādi is said. Dānappadānādīnīti here, dānaṃnāma is a regular gift, padānaṃnāma is a special gift, the word ādi includes virtue, etc.

30.Cuddasa bhattānīti these fourteen meals are: Sangha meal, specified meal, invitation, ticket meal, fortnightly meal, Uposatha meal, first-day meal, guest meal, traveler's meal, sick person's meal, sick attendant's meal, monastery-duty meal, and turn meal. And here, it should be understood that the remaining ascetic practices are also included by way of including the main limbs, such as the forest-dwelling practice, etc., which are based on the three requisites of lodging, etc. Vajjīnanti of the Vajjī kings. Vajjīsūti plural with respect to the district, meaning in the district called Vajjī. Because they should be enjoyed and consumed with the five strands of sense pleasure, they are called upabhogaparibhogā, and the equipment for that, such as women and clothes, he says ‘‘yehi tesa’’ntiādi. Ukkaṭṭhapiṇḍapātikattāti because he is endowed with the extreme alms-food-eating ascetic practice surrounded by the remaining ascetic practices, therefore he says "sapadānacāraṃ caritukāmo".

31.Dosāti night. There, ābhidosikaṃ is that which has been lived in, stayed in overnight, or one who has gone, arrived, or passed the time near dawn. Thus, he says ekarattātikkantassa vātiādi.

32.Udakakañjiyanti drinking water, water for consuming, and rice gruel. Tathāti in the sense of conjunction. Anokappanaṃ is disbelief, amarisanaṃ is intolerance.

34.Taddhitalopanti the meaning is that the e-sound, which is the cause of the taddhita suffix, has been dropped when "petāmaha" should be said for "āgataṃ pitāmahato" (come from the grandfather). Those whose wealth has been taken are iṇāyikā. Palibuddhoti one whose passage is obstructed by saying things like "do not go, do not eat," meaning one who is oppressed.

35.Attanāti by oneself. This belongs to the owner of the property, sāpateyyaṃ, the property. That itself is vibhavo (wealth).

36.Bhijjantīti they are broken apart without ever having been joined before. Dinnāpi paṭisandhīti it is said that even the rebirth of a being that arises relying on the semen given by the father is given by him. Or semen itself is called paṭisandhī here, because it is the basis for rebirth, thus he says "khippaṃ patiṭṭhātī". For there is no fixed rule that the being arises at the very moment of the father's intercourse, but semen itself is what has such a fixed rule of establishment. However, after the semen is established, for up to seven days or about half a month, that is merely the field for the formation of the embryo, because the mother's flesh and blood are always present. Because of the existence of the previously instituted training precepts, apaññatte sikkhāpadeti it was said that this was established in the first pārājika training precept. Evarūpanti of such a weighty nature, being the basis for a Pārājika or Saṅghādisesa offense, thus he says ‘‘avasese pañcakhuddakāpattikkhandhe eva paññapesī’’. Yaṃ ādīnavanti is the connection. Kāyaviññatticopanatoti from the movement produced by bodily intimation.

Tenevati, the statement beginning with kiṃ panātiādi ("but what?"), etc., was made to show those causes of conception that were prevented by the determination using eva ("indeed"). Herein, physical contact is stated to be due to desire and passion in both. Touching the navel due to desire and passion is stated separately for the woman alone. For Sāma Paṇḍita's mother, being fond of the birth of a son, had a mind overcome with sensual desire at the time of touching the navel, otherwise, the birth of a son would not have been possible. They also say, "Sakka also created the causes for the arising of her sensual desire." Or this touching of the navel should be seen as stated separately from physical contact due to the nature of the object. The birth of Maṇḍabya occurred through the touching of the navel of Mātaṅga Paṇḍita's seen auspicious woman. He said eteneva nayenātiādi ("in this manner"), meaning that a scorpion touched and entered Caṇḍapajjota's mother's navel, and thus Caṇḍapajjota was born.

Ayaṃ means Sudinna's former second wife. Yaṃ sandhāyāti means concerning which transgression. Mātāpitaro ca sannipatitā hontīti ("and the mother and father are assembled") indicates the origin of the sperm, and mātā ca utunī hotīti ("and the mother is in her fertile period") indicates the origin of the blood. Gandhabboti ("gandhabba") refers to the being about to be reborn there; it is said "gantabbo" ("about to go"). Here, the ta-sound has been changed to a dha-sound. Or, gandhabbas are called stage actors, and like them, this one is called "gandhabba" because of taking on various appearances in various existences. Having arisen there within a week after the moment of the parents' union, he is called "paccupaṭṭhito" ("present"). Gabbhassāti ("of the womb") means of the rebirth-consciousness together with the kalala form. For here, that is meant by "gabbho" ("womb"), as in the phrases sā tena gabbhaṃ gaṇhītiādīsu (pārā. 36) ("she conceives by that," etc.). Assa taṃ ajjhācāranti sambandho ("That is related to his transgression"). Pāḷiyaṃ, in the Pali, after nirabbudo vata bho bhikkhusaṅgho nirādīnavo ("indeed, the Saṅgha of monks is free from misfortune and danger"), by supplying tasmiṃ bhikkhusaṅghe ("in that Saṅgha of monks"), the sentence should be construed as "by Sudinna…etc., a danger was produced." Itihāti means that the group of particles evaṃ means this content. Muhuttenāti is a synonym for the word khaṇenā. Even such a great sound that arose up to the Brahma world is not perceptible to humans, like the form of the devas. Therefore, it should be seen that they only knew after Sudinna spoke.

37.Maggabrahmacariyaṃti ("the holy life that is the path") means the three trainings, which are the foundation of the path, is figuratively spoken of, since it should be practiced for as long as life lasts. Avipphārikoti ("unwandering") means not being distracted by teachings, etc. Vahacchinnoti ("with a cut yoke") means with a severed foot or with a severed trunk. Cintayīti ("he thought") indicates that the word pajjhāyī ("he meditated") is a verb. Therefore, by inserting the ca-conjunction, the Pali should be construed as "kiso ahosi…pe… pajjhāyi ca ("He became emaciated…and he meditated")."

38.The gathering together in an assembly of people in a group is gaṇasaṅgaṇikā, and that is a papañca; therefore, gaṇasaṅgaṇikāpapañcena ("with the proliferation of social gatherings"). Yassāti means of which. Kathāphāsukāti ("pleasant talks") means talks that are pleasant due to being confidential, meaning pleasant conversation. Upādārūpa ("derived materiality") nourishes and fattens only through the medium of bhūtarūpa ("primary materiality"), so he says pasādaiccādi ("clarity", etc.). Dānīti, the particle dāni here functions in the sense of the word pana, because the word etarahi, which denotes the present time, is being stated separately; so he says so pana tvanti ("but you"). The no-sound, like the nu-sound, is in the sense of a question, so he says kacci nu tvanti ("I hope you"). Tamevāti ("that very") means precisely characterized by longing for the state of a householder. To show that there is another kind of displeasure besides that which is prevented by the eva-particle, he says adhikusalānantiādi ("of those of superior skill"), meaning that samatha and vipassanā are called adhikusalā. Idaṃ panātiādi ("but this", etc.) is to show a special statement to be made later. Pariyāyavacanamattaṃti ("merely a paraphrasing") means merely a statement of the meaning of the word.

Tasmiṃti ("in that") means in the Dhamma, when it is thus taught for dispassion. Nāmāti ("indeed") is in the sense of censure. Lokuttaranibbānaṃti ("supramundane Nibbāna") distinguishes it from the destruction of defilements, Nibbāna, mentioned by virāgāyātiādi ("for dispassion," etc.). Māna, arrogance, is mada because it generates intoxication, being born dependent on birth. Mānamado ("the intoxication of arrogance"). Purisamado ("the intoxication of masculinity") is the arrogance that arises, "I am a man." "Or, arrogance dependent on the ability to indulge in unwholesome practices, or even lust, is purisamado," say some. The ādi-word includes arrogance of strength, etc. Tebhūmakavaṭṭaṃti ("the threefold round") means the cycle in the three planes, due to the fact that kamma, defilements, and resultants occur there. Virajjati means ceases. Yoniyoti ("wombs") means egg-born, etc. But those beings are called "yoniyo" ("wombs") because, although they are unmixed in as much as they are wombs, they are mixed due to being of the same kind.

Ñātatīraṇapahānavasenāti ("by way of knowledge, penetration, and abandonment"): here, the comprehension of name and form with conditions, etc., due to characteristics, etc., is called ñātapariññā ("knowledge-comprehension"). Worldly vipassanā that occurs due to the touching of aggregates, etc., is called tīraṇapariññā ("penetration-comprehension"). The Noble Path is called pahānapariññā ("abandonment-comprehension"). Here, however, even the functions of knowledge and penetration are accomplished without confusion at the moment of the path, all three kinds of comprehension are stated referring to the Noble Path. Therefore, it is said lokuttaramaggova kathito ("only the supramundane path is spoken of"). Kāmesu pātabyatānaṃti ("of those disposed to sensuality") means of the cravings that grasp the forms of loveliness, etc., which are counted as being disposed to sense objects. Here, the objects are taken by way of their possessors. Tīsu ṭhānesūti ("in the three instances") means in those statements virāgāya dhammo desito…pe… no saupādānāyā ("the Dhamma is taught for dispassion…not for clinging").

39.Kalisāsanāropanatthāyāti ("for the purpose of imposing a reproach") means for the purpose of imputing a fault. Kali is a name for anger, and kalisāsana is a reproach due to anger, a censure spoken because of anger. A transgression is a vītikkama ("offense"). Samaṇakaraṇānaṃ dhammānaṃti ("of the qualities that make one a renunciate") means of the qualities that make one a renunciate, such as shame and fear of wrongdoing. Pāḷiyaṃ, in the Pali, with the connection of the kathaṃ-sound, the future tense is used, na sakkhissasi ("you will not be able"). Some say "nāma-sound connection." Ativiya dukkhavipākaṃti ("extremely painful result") means that even a deed that is not very blameworthy for householders is very blameworthy for renunciates because it is a transgression of the Blessed One's command and because it destroys the three trainings they have undertaken. Odakaṃ means that which is in the water, meaning the act of washing, so he says udakakiccaṃtiādi ("the act of washing," etc.). He says nāma-saddena yojetabbanti ("should be connected with the nāma-sound"), meaning samāpajjissasi ("you will undergo") is the future tense made by connection with the nāma-sound. Here, the absence of restraint, which is the cause of difficulty to support, etc., is stated by the word "difficulty to support," etc., through the transference of the effect to the cause, so he says dubbharatādīnaṃ vatthubhūtassa asaṃvarassāti ("of the lack of restraint that is the basis of difficulty to support," etc.). Attāti ("self") means self-existence. Dubbharataṃti ("difficulty to support") means being difficult to support by oneself and by attendants. An association, a combination, with beings and defilements is an assembly, so he says gaṇasaṅgaṇikāyātiādi ("from social gatherings," etc.). Aṭṭhakusītavatthupāripūriyāti ("by the complete fulfillment of the eight grounds for laziness"): here, "the work should be done" is one; likewise, "it has been done," "the road should be traveled" and "it has been traveled," "I did not obtain sufficient food" and "I have obtained," "an illness has arisen in me" and "recently recovered from sickness" are one: these are the eight grounds for laziness. And here, sloth is stated by the word kusīta. For the meaning of the state is understood even without the affix indicating the state, as in "the whiteness of the cloth." Sabbakilesāpacayabhūtāya vivaṭṭāyāti ("for the unveiled, which is the destruction of all defilements") means for Nibbāna, which is the cause of the destruction of all defilements such as lust, meaning for the sake of Nibbāna. Saṃvarappahānapaṭisaṃyuttaṃti ("conjoined with restraint and abandonment") means endowed with the five restraints, beginning with moral restraint, and with the five abandonments, beginning with abandonment by parts. Asuttanta vinibaddhaṃti ("not compiled in the Suttanta") means not composed in the form of the Suttanta, which is the Pali in the three baskets, and not imposed by the reciters; therefore, he says pāḷivinimuttaṃti ("released from the Pali"). And with that, he shows that it is included in the commentaries as appropriate. For such miscellaneous teachings are the basis of the commentary. Okkantikadhammadesanā ("desana with bringing down") is called the teaching of the Dhamma that is spoken of in various ways by bringing it down into that particular occasion, so he says bhagavā kirātiādi ("it seems the Blessed One," etc.). Paṭikkhipanādhippāyāti ("with the intention of rejecting") means with a mind of disdain, "what is the use of this?" even for an established precept.

Vuttatthavasenāti ("by way of the meaning stated") means by way of the means of attainment of establishment. In the Sikkhāpadavibhaṅga, the abstinences that are pointed out at that time by kāmesumicchācārā ārati viratītiādinā (vibha. 706) ("abstinence, refraining from sexual misconduct," etc.) and the intention that is pointed out at that time by cetanā sañcetanātiādinā (vibha. 704) ("intention, intending," etc.), and the sense-contact, etc., that are pointed out by kāmesumicchācārā viramantassa phasso…pe… avikkhepotiādinā (vibha. 705) ("for one abstaining from sexual misconduct, there is sense-contact…non-distraction," etc.) are the precepts; to show this, it is said ayañca attho sikkhāpadavibhaṅge vuttanayeneva veditabbo ("and this meaning should be understood in the same way as stated in the Sikkhāpadavibhaṅga"). "That which is yo tattha nāmakāyo padakāyoti ("name-body, word-body") is stated in the Great Commentary," they say. Nāmakāyoti ("name-body") means a group of names, just the name-concept; the remaining ones are synonyms for that. Sikkhākoṭṭhāsoti ("category of training") means the abstinences, etc., that are stated and the word that reveals that.

Atthavase means in a special benefit, a special advantage; and those are the causes for the establishment of the precepts, so he says kāraṇavaseti ("by way of causes"). Sahajīvitāti ("living together") means just pleasant living, since there is no co-existence in the absence of pleasant living. Dussīlapuggalāti ("immoral individuals") means those without morality and those with corrupted morality. In the context of a Pārājika precept, those without morality are meant; in the context of the remaining precepts, those whose morality has become fragmented or flawed by those transgressions are meant. It should be understood that only the shameless ones are called dussīlā here in both cases. Since all the precepts are established only after considering the ten benefits, this same method applies even in the statement "depending on an immoral individual" above. Therefore, the meaning is stated in a way that is common to all the precepts, ye maṅkutaṃ…pe… niggahessati ("who will put down head hanging," etc.). Here, maṅkutaṃti ("head hanging") means lack of brilliance, being downcast. In dhammenātiādīsu, dhammoti ("Dhamma") means the true thing. Vinayoti ("discipline") means both accusation and recollection. Satthusāsanaṃti ("the Teacher's instruction") means both completeness of the motion and completeness of the announcement. Sandiṭṭhamānāti ("doubting") means falling into doubt. Ubbāḷhāti ("oppressed") means afflicted. Dussīlapuggale nissāya hi uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hotīti ("depending on an immoral individual, the Uposatha is not established, the Pavāraṇā is not established, the Saṅgha's acts do not proceed, there is no concord"), with this he shows that it is not proper to do any of the Saṅgha's acts, beginning with the Uposatha, together with the shameless ones, since it is appropriation of the Dhamma. The taking separately from the Saṅgha's acts should be understood because the Uposatha and Pavāraṇā are fixed in time and must necessarily be done. Akitti means blame. Ayaso means loss of retinue.

Cuddasa khandhakavattāni ("fourteen chapter duties") are those stated in the Vattakkhandhaka(cūḷava. 356 ff.): āgantukavattaṃ āvāsikagamikaanumodanabhattaggapiṇḍacārikaāraññakasenāsanajantāgharavaccakuṭiupajjhāyasaddhivihārikaācariyaantevāsikavattanti ("the duties of the newcomer, the resident, the one departing, the thanksgiving, the meal hall, the alms-round, the forest dweller, the dwelling, the bath house, the latrine, the cell, the preceptor, the co-resident, the teacher, the pupil"), these fourteen duties should always be practiced by all monks as appropriate. Dve asīti mahāvattāni ("eighty-two great duties"), however, should be practiced only at the time of a tajjanīyakammakata (monk deserving censure), not always. Therefore, they are counted separately. Those are the sixty-six that are stated, beginning with "I will establish the duties for the probationer monks" (cūḷava. 75) and ending with "should not be ordained…should not pace on a cloister pacing on the ground." After that, the seventy-one duties that are stated by "Monks, a probationer monk should not live with a probationer elder monk, with one deserving to be drawn back to the root, with one practicing manatta, with one deserving manatta, with a monk deserving reinstatement, in the same dwelling under one roof," etc. (cūḷava. 82), not counting separately because they are no different from the duties to be practiced in their normal state, and having combined them according to the difference in individuals to be practiced in, such as probationer, elder, etc., and having made them each one, are five, and the statement in the duties of those subject to expulsion, "a monk in his normal state should not offer respect by bowing…should not prepare back rubbing at bathing" (cūḷava. 86), is one of not undertaking respect, etc., and the ten stated in "a monk in his normal state should not revile one who has fallen into immorality," etc. (cūḷava. 51): thus there are eighty-two duties. However, in these, some are duties for those subject to censure, etc., and some are duties for probationers, etc., and so only eighty-two are counted by taking what has not been taken. In other commentary passages, it is stated that there are eighty chapter duties, because a small deficiency or excess does not lend itself to calculation. Or, all the duties that come in the Vinaya, which are not included in the previous fourteen duties, are to be understood by combining them in such a way that there are perhaps eighty-two duties or eighty duties.

Saṃvaravinayo: "Saṃvaravinaya" means restraint, which is of five kinds: sīlasaṃvara (restraint in morality), satisaṃvara (restraint in mindfulness), ñāṇasaṃvara (restraint in knowledge), khantisaṃvara (restraint in patience), and vīriyasaṃvara (restraint in effort). Each of these is called saṃvara because it restrains, and vinaya because it disciplines, specifically restraining and disciplining evil bodily conduct and other such things that should be restrained.

Pahānavinayo: "Pahānavinaya" means abandonment, which is of five kinds: tadaṅgappahāna (abandonment by temporary suppression), vikkhambhanappahāna (abandonment by repression), samucchedappahāna (abandonment by eradication), paṭippassaddhippahāna (abandonment by tranquilization), and nissaraṇappahāna (abandonment by escape). It is called pahāna because of the act of abandoning and vinaya because of the act of disciplining; therefore, it is called "pahānavinaya." Samathavinayo: "Samathavinaya" means the seven adhikaraṇasamathā (settlements of legal questions). Paññattivinayo: "Paññattivinaya" means the sikkhāpada (precepts) themselves. This is because they are favored by the Blessed One's enunciation of the sikkhāpada, existing only because of it. The connection is that what was said, making the saṅkhalikanaya and making a joining ten times over. Here, because each preceding word is connected to the immediately following word, it is said to be "saṅkhalikanaya," like an iron chain. Because in ten places each word is connected with the remaining nine words, it is said to be "ekekapadamūlika," having each word as its root. Atthasataṃ dhammasataṃ: Here, that which is in the Parivāra (pari. 334), beginning with "that which is for the well-being of the Saṅgha, that which is for the comfort of the Saṅgha," and ending with "that which is for the stability of the true Dhamma, that which is for the support of the Vinaya," the saṅkhalikanaya is spoken of like the turning of a wheel.

In that single-rooted method, when a bound wheel is made by connecting "that which is for the support of the Vinaya" and "that which is for the well-being of the Saṅgha," the first ten Dhamma words and the last ten Artha words become twenty words. However, in the single-rooted method, only nine Artha words are obtained in one round. Thus, in ten rounds, there are ninety Artha words and ninety Dhamma words. When these are combined with the ten Artha words and ten Dhamma words mentioned in the saṅkhalikanaya, they become the one hundred Artha words and one hundred Dhamma words as stated. It should be understood that what is said in the Sāratthadīpanī (sārattha ṭī. pārājikakaṇḍa 2.39), regarding the method of connecting one hundred Artha words and one hundred Dhamma words in each of the saṅkhalikanaya and ekamūlakanaya, does not agree with the verse "atthasataṃ dhammasataṃ" (pari. 334) because it would require saying two hundred Artha words, two hundred Dhamma words, four hundred Nirutti words, and eight hundred Ñāṇa words. Therefore, it should be understood that here, the one hundred Artha words and one hundred Dhamma words are mentioned according to the method described here. Dve ca niruttisatānī: "Two hundred Nirutti words" means one hundred Nirutti words in terms of words that illuminate the meaning, and one hundred Nirutti words in terms of words that are Dhamma-like. Cattāri ca ñāṇasatānī: "Four hundred Ñāṇa words" means one hundred Ñāṇa words in the one hundred Artha words, one hundred Ñāṇa words in the one hundred Dhamma words, and two hundred Ñāṇa words in the two hundred Nirutti words, making four hundred Ñāṇa words. Atirekānayanattho: "The meaning of additional methods" means the meaning of collecting what has not been said.

The explanation of the method of the First Promulgation is complete.

The explanation of the Sudinna Bhāṇavāra is complete.

Explanation of the Story of Makkaṭī

40. Pacuratthe hi vattamānavacanaṃ: "A word in the present tense regarding repeated practice" means that because it is practiced once and not stopped, and there is a desire to practice it day by day, it is called a word in the present tense regarding repeated practice, even in the moment when there is no practice, taking into account its uninterrupted nature and frequent usage, as in "here the wrestlers are fighting," etc. Āhiṇḍantā: "Wandering."

41. Sahoḍḍhaggahito: "Taken together with the goods," or this itself is the reading. Taṃ sikkhāpadaṃ tatheva hoti: "That sikkhāpada remains as it is" means that without considering any particular type of person, such as a human or non-human, it is said in general, "yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya" (pārā. 39) ["Whatever bhikkhu should engage in sexual intercourse..."], and therefore, for one who engages in sexual activity in any of the thirty ways with a female, male, hermaphrodite, or one with both sets of organs among humans, non-humans, or animals, that sikkhāpada is a root-cutting offense. This shows that the specification of details in the story is for easy understanding, expressing the intent of the original rule rather than the added rule. Āmasanaṃ: "Touching," just touching. More firmly than that is phusanaṃ, "contact." Ghaṭṭanaṃ, however, is even firmer than that, making bodily contact with the body. Taṃ sabbampī: "All of that" means all of the seeing, etc., done with passion.

42. To show that both the sīlāpadas involving intentional actions such as pāṇātipātā (killing living beings) etc. and the sīlāpadas involving unintentional actions such as surāpānā (drinking alcohol) etc. (pāci. 326 ff.) are lokavajja (worldly offence) with just one characteristic statement, it is said: "that in whose intentional aspect the mind is only unwholesome is called lokavajja". Here, sacittakapakkhe "in the intentional aspect" although it is more appropriate to say it with reference to the sīlāpadas involving unintentional actions, since the intentional aspect arises only in those, nevertheless, even in the sīlāpadas involving intentional actions, because the usage of killing living beings etc. can occur unintentionally when walking etc. in the world, having conceived of an unintentional aspect, it is said "in the intentional aspect" with reference to both the intentional and unintentional sīlāpadas generally.

Otherwise, the characteristic of being a worldly offence would not be stated for the intentional sīlāpadas in this sentence. However, when it is said, "in the intentional aspect, the mind is only unwholesome", the mind is only unwholesome in the intentional sīlāpadas; in the others, the rule of unwholesomeness is only in the intentional aspect, not in the unintentional aspect. There, however, it should be known that this meaning is accomplished by its own power: that as appropriate, it may be wholesome, unwholesome, or neutral. Sacittakapakkhe: "In the intentional aspect" should be taken as "with the mind knowing the transgression of the object", not with the mind knowing the rule, because if so, there would be the fault that all the sīlāpadas would be worldly offences. For one who knows "it is forbidden to do this, it is not proper", even in offences against the rule, a mind of aversion arises due to disrespect. Therefore, this sentence would be meaningless, since it would be appropriate to say only that all the sīlāpadas are worldly offences.

What is said in the Sāratthadīpanī (sārattha. ṭī. pārājikakaṇḍa 2.42), "From the statement, 'in the intentional aspect, the mind is only unwholesome,' it is understood that there is no such rule that in the unintentional aspect of the unintentional, the mind is only unwholesome," is not correct. For in the thirteen worldly offences that are unintentional, the rule of an unwholesome mind exists only in the unintentional aspect of drinking alcohol, not in the other twelve, since one is liable for an offence even with an unwholesome mind. However, to show this rule, which does not appear in the word, in a way that pleases someone who does not want it, by making it depend on another's intention, it is said, "For if the mind were only unwholesome even in the unintentional aspect of the unintentional, this specification 'intentional aspect' would be meaningless," etc.; that is meaningless, since no one intends such a rule. No wise person wants such a rule, so that this specification "intentional aspect" would be meaningless, etc. Instead, one only wants that in the intentional aspect, the mind is only unwholesome, but in the unintentional aspect, the mind is indefinite; it may be only unwholesome, or it may be one of the wholesome states, etc. By that, the specification sacittakapakkhe "in the intentional aspect" would be meaningful. And the worldly offence of the unintentional sīlāpadas is accomplished by the rule of unwholesomeness in the intentional aspects. And there is no contradiction in the statement that among these, only drinking alcohol is a worldly offence and has an unwholesome mind even in the unintentional aspect, but the others have it only in the intentional aspect; thus, there is nothing illogical here.

Regarding Gaṇṭhipada: "Just as pāṇātipāta (killing) occurs when one intends to kill a certain being, lies down in that very place, and kills another being due to the presence of a shared life-essence (pāṇasāmañña), similarly, when one intends to drink a certain liquor but drinks another, it is unwholesome due to the presence of a shared liquor-essence (majjasāmañña). However, just as there is no pāṇātipāta when one mistakes a snake for a piece of wood and kills it, similarly, there is no unwholesomeness when one mistakes liquor for coconut water and drinks it." This analogy, comparing it in all respects to pāṇātipāta, is extremely inappropriate because there's no fixed rule that all precepts (sikkhāpada) and all unwholesome actions like pāṇātipāta are similar to each other. Pāṇātipāta can be accomplished through circumvention (pariyāya), but adinnādāna (stealing) cannot. Adinnādāna can be accomplished through command (āṇatti), but not methuna (sexual misconduct) and others. Therefore, equating things that are different in terms of effort (payoga), factors (aṅga), and so on is inappropriate. If someone were to say, "Just as pāṇātipāta, adinnādāna, methuna, etc., can be accomplished through circumvention and indirect means," why wouldn't that be accepted, since there's no such statement? Here too, since there's no statement saying "intoxication is similar to pāṇātipāta," this also should not be accepted. A wise person versed in the Vinaya should refute a matter established by a commentary statement by showing its contradiction with the Sutta and its conformity (anuloma) or non-conformity, not merely by equating it with another precept that is entirely different in terms of effort, factors, and so on. Indeed, there is no contradiction with the Sutta, etc., in the statement "even if one drinks surā (intoxicating liquor) unknowingly, it is still unwholesome." No Sutta or other text contradicting this meaning is found in the Vinaya Piṭaka, nor in the Sutta Piṭaka or others.

However, what some say here, "Because it is said, 'Mind precedes all mental states' (manopubbaṅgamā dhammā) (Dhp. 1, 2), all unwholesome actions occur only when one knows the object of transgression beforehand," this reveals their unfamiliarity with the intention of the Suttas. The statement "Mind precedes all mental states" does not express the meaning that unwholesome states arise only in one who knows the object of transgression beforehand. Rather, it expresses the meaning that wholesome and unwholesome states, when arising, arise relying on the co-nascent (sahajāta) mind which is the preceding condition (pubbaṅgama) in terms of the origination-condition (uppādapaccaya), and not without the mind. Here, by saying "even if one drinks surā unknowingly, it is still unwholesome," it doesn't imply that mental factors (cetasika) such as greed (lobha) and other unwholesome factors arise without the co-nascent mind, such that this Sutta needs to be cited to negate that. There is also no contradiction with the Abhidhamma here, because the arising of wholesome and unwholesome javanas (impulsions) in the five-sense-door process (pañcaviññāṇavīthi) occurs even without prior knowledge in terms of name, type, etc.

Moreover, the javanas that arise in the six sense-doors of ordinary worldlings mostly arise as unwholesome. Wholesome ones arise for them only rarely, due to the power of supportive conditions (upanissaya) such as good friends. Even for those who are silent, who are sleeping and dreaming, unwholesome javanas such as restlessness (uddhacca) mostly occur, because javanas devoid of wholesome and unwholesome qualities are absent for them. Unwholesome actions arise according to conditions, in accordance with the object and in accordance with their tendencies (vāsanā); what is the need for prior knowledge or non-knowledge there? Those pāṇātipāta and others that are complete with the elements of knowledge, etc., and those surāpāna, wrong view (micchādiṭṭhi) and others that are accomplished even without knowledge, etc.—the Sammāsambuddha designated these as they are, and what contradiction with the Abhidhamma is there in taking them as they are designated? Thus, since there is no contradiction with the Suttas, etc., and because it is stated in the commentary, the meaning here should be understood as stated. If so, why is it said in the commentary, "A novice (sāmaṇera) incurs a breach of sīla (moral discipline) if he drinks knowingly, but not if unknowingly"? This is not a fault, because the breach of sīla is dependent on the Buddha's command (āṇāyatta), like the breach of sīla for those who are expelled and those who follow the expelled (ukkhittānuvattika). It is not the mere arising of unwholesome mental states that causes a breach of sīla for them, because it is prescribed only after the formal act of admonition (samanubhāsanā) by the Saṅgha. Similarly, here it is prescribed only for drinking knowingly, not for drinking unknowingly. The subject of the sikkhāpada is different, and the subject of unwholesomeness is different. Therefore, if one of the first five sikkhāpadas is broken for novices, all the sikkhāpadas are broken. But the unwholesomeness that is broken arises with that one alone, not with others. Therefore, even if a novice does not incur a breach of sīla by drinking unknowingly, it should be understood that it is still an unwholesome action that has reached the path of kamma (kammapathappatta).

Sāratthadīpanī: (sārattha. ṭī. pārājikakaṇḍa 2.42) Some people said, "If a novice drinks surā unknowingly, there is no pārājika (defeat), but it is unwholesome." Rejecting this statement as "it is merely their opinion," it stated the reason there: "For a bhikkhu, there is a pācittiya (expiation) even if he unknowingly drinks liquor from the seed onwards. It is only said in the commentary that a novice incurs a breach of sīla if he drinks knowingly, but not if unknowingly; it is not said that it is unwholesome." But this reason is unfounded. The fact that the commentary states that there is a breach of sīla for novices only if they drink knowingly, and not if unknowingly, and does not mention unwholesomeness in the context of sīla-breach, is not a reason for the absence of unwholesomeness in the case of unknowingness. There is no occasion for it there, and it is stated in the appropriate context that "it is blameworthy in the world (lokavajjatā) solely because it is associated with unwholesomeness." And those teachers who say "it is unwholesome" did not say it taking only this passage from the Khandhaka commentary that reveals the breach of sīla for novices, such that it should be said that "only this much is said in the commentary." Rather, they said it taking into account various statements from the surāpāna commentary and the Sutta Piṭaka commentary, and the continuous tradition of the Mahāvihāra residents. This is the opinion of those from the Abhayagiri and other sects who hold different views, this understanding that it is unwholesome only if one drinks knowingly. Therefore, what some have said, "If a novice drinks surā unknowingly, there is no pārājika, but it is unwholesome," should be accepted as well said.

Sāratthadīpanī: (sārattha. ṭī. pārājikakaṇḍa 2.42) Some said, "Even if a stream-enterer (sotāpanna) drinks unknowingly, surā does not enter his mouth, because it should be drunk only with an unwholesome mind that has reached the path of kamma." Rejecting this statement as "not good," and saying that "this should be understood as the natural law (dhammatā) of noble disciples, like the sīla of the mother of a Bodhisatta while carrying the Bodhisatta in her womb," and to support that this is a natural law, they showed this commentary statement: "Even in future existences, a noble disciple never kills a living being, even for the sake of life, nor does he drink surā. If they were to mix surā and milk and put it in his mouth, only the milk would enter, not the surā. Just as? Just as for koñca birds, only milk enters when milk and water are mixed, not water. If this is a natural property (yonisiddha), this too should be understood as a natural law." But even that is not right. Just as the natural law of the mother of a Bodhisatta, in this context, the natural law of the Bodhisatta is precisely the rule of non-arising of unwholesome due to the power of the pāramīs (perfections) of the Bodhisatta and herself. Similarly, for noble disciples, the natural law is precisely the rule of non-arising of unwholesomeness, which causes the transgression of that sīla, due to the power of the path that has completely abandoned the ten paths of kamma, such as pāṇātipāta, and other unwholesome actions that are the cause of woe. The natural law here is not causelessness, as is the natural law (dhammatā) of the Svabhāvavādins (naturalists). Or, just as in this way of natural law, the presence or absence of the effect depends on the presence or absence of the cause, and not on causeless absence or absence of conditions, similarly here, the absence of pāṇātipāta and other paths of kamma is due to the complete absence of the defilements (kilesa) that are the cause, and the presence of the remaining unwholesome actions is due to the presence of the cause; it is not causelessness. Therefore, it is well said by some that "even if a stream-enterer drinks unknowingly, surā does not enter his mouth because it should be drunk only with an unwholesome mind that has reached the path of kamma," because the absence of greed (rāga), which is the cause of woe, prevents ariyas from consuming surā even unknowingly. It is not known for what reason that was considered "not good," or how it was refuted by saying it is a natural law.

The statement in the Dīgha Nikāya Commentary: (dī. ni. aṭṭha. 1.352) "Having mixed surā and milk…pe… this is established by natural law," even that establishes that only an unwholesome mind is the cause of surāpāna, even in the case where there is no conscious intention. For when it is said, "Even in future existences, a noble disciple does not kill a living being, even for the sake of life, nor does he take what is not given…pe… nor does he drink surā," considering the possibility of a challenge: "It is easy to abstain from the first four paths of kamma, since they involve intention (sacittaka), but how could there be abstinence from the last, surāpāna, since it does not involve intention (acittaka)?," by stating a statement of avoidance that implies the meaning that since surā should be consumed only with an unwholesome action that has reached the path of kamma (kammapathappattaakusaleneva), and such an unwholesome inclination is destroyed by the path for a noble disciple, therefore surā does not enter their throat, the statement "If they were to mix surā and milk" etc., was said. There, the statement "only milk enters, not surā" is intended to show the complete absence of surā entering the throat, not to show the ability to separate surā from the surā-mixed milk. Here, the intention is this: If anything were to enter surā-mixed milk, only milk would enter, not surā. But if the surā is not separated from the milk, nothing enters. "This is established by natural property (yonisiddha)." Here, the non-entry of water into the mouth is established by natural property. Here, yoni means jāti (birth, species) is intended. Therefore, the meaning is that the non-entry of water into the mouth and trunk of koñca birds is established because those physical phenomena (rūpadhamma) are not the cause of consuming milk-mixed water. Here also, even when milk enters surā-mixed milk, the fact that surā does not enter the throat is established by natural law (dhammatāsiddha). It is established by the natural law of a noble disciple, which is the absence of defilements that are the cause of drinking surā, which is of the nature of mental phenomena (arūpadhamma). Thus, it should be understood that here, even in the case of non-intention, the non-drinking of surā by noble disciples is established because surā should be drunk only with an unwholesome mind. Even if it were, the position that even in the case of non-knowledge, the non-drinking of surā by noble ones is the natural law (dhammatā), even when it should be drunk without an unwholesome mind, that is not so, because it contradicts other statements in the commentary. The meaning should be understood in such a way that it does not contradict the other statements.

Moreover, the non-doing of the five paths of kamma, such as pāṇātipāta, even in future existences, is the natural sīla of noble ones, and if those are intentional, then just like surāpāna, the other four should also not be done by a noble disciple even unknowingly. And if that were the case, bodily and verbal actions related to killing, stealing another's property, and so on would not occur with wholesome or neutral (abyākata) minds for noble ones who are unaware, but they do occur, because of the blinding of living beings by the Venerable Cakkhupāla while walking, and the forcible touching of the path with the non-path by the Venerable Uppalavaṇṇā. Therefore, it should be understood that it is stated specifically that surā does not enter the throats of noble ones because it should be drunk only with an unwholesome mind, even in the case of non-intention.

But isn't it the case that all the paths of kamma are said to require knowledge of the object? No, wrong view (micchādiṭṭhi) occurs precisely through perverse apprehension (viparītaggahaṇa). How could a view that apprehends a non-omniscient being as omniscient, or impermanence as permanence, know the object? If it knew, it would not be wrong view. And it is counted among the paths of kamma, so where is the fixed rule that the arising of a path of kamma requires knowledge? But even when apprehending an omniscient being as omniscient, doesn't the view know the object because of apprehending the form of that being as "this is a being"? No, because the apprehension of the form "this is not surā" is the same in the case of surāpāna. If you say that it does not know because there is no specific recognition of "surā" even when referring to the object as "this"? It is the same, because even when knowing the individual as "this," the view also does not know the object because there is no specific knowing of "non-omniscient." Indeed, the same method applies even to the production of aversion to what is beneficial or attraction to what is harmful, such as Pūraṇa Kassapa, etc., when they are apprehended by them as Buddha. All unwholesome actions are preceded by perversions (vipallāsa).

Moreover, the invariable production of unwholesomeness when surā is drunk is its nature, like something that has been drunk. For a person who drinks surā, mistaking it for milk or something else, a continuous stream of unwholesome thoughts such as greed and hatred towards mothers, sisters, and so on, arises due to the very nature of the object. Similarly, intense greed arises even at the moment of drinking. Therefore, at the time when the Venerable Sāgata drank unknowingly, there was a decline in the meditative attainments (jhāna) of the five supernormal knowledges (pañcābhiññā), and afterwards, a continuous stream of unwholesome thoughts disrespecting the Buddha and others continued until the surā wore off. Therefore, the Blessed One, by showing the fault of surā through the manifestation of his unwholesome disrespect, established the sikkhāpada. There is no decline in jhāna without the arising of the five hindrances (pañcanīvaraṇa). Therefore, even when one drinks surā unknowingly, surā, whether being drunk or having been drunk, is by its very nature productive of unwholesomeness. This meaning is established by the concomitance of the decline in jhāna of the Venerable Sāgata, and by the non-entry of surā into the mouth of noble ones due to the absence of defilements, which is a counter-example. This is the conclusion to be reached here, and indeed, taking it in this way is in accordance with the Vibhajjavāda view.

Even in this Tamil country, a certain elder named Nāgasena, holding differing views, while composing the Kuṇḍalakesī story in the form of Tamil verses to demonstrate the method of refuting opposing doctrines, instructed the poet who was composing the verses with many inverted meanings, confusing his mindfulness with illogical arguments, such as, "Knowing that this is for drinking alcohol is itself an unwholesome method, and furthermore, omniscience is immeasurable due to differences in place, time, etc., and cannot be known through specific characteristics alone because the knowable is immeasurable and cannot be encompassed by knowledge. However, it can be known through general characteristics like impermanence, etc.," and "Just as there is a distinction between name and form in ultimate realities, so too is the conventional reality of a person a distinct real entity." Relying on those verses, this doctrine of differing views, mixed with the teachings of the Vibhajjavādins, persisted for a long time. However, it was later purified by Ācariya Buddhappiya Mahā Thera, who shattered the net of external views and established the pure Teaching here. In the Sāratthadīpanī (Sārattha. ṭī. Pārājikakaṇḍa 2.42), the Vinaya commentary, relying on the statement that the mind is unwholesome only when there is intentionality in the act of drinking alcohol, some with perverse minds again raised their heads. But the Mahā Theras, having investigated and condemned it, crushed it and expelled the monks who adhered to the doctrine, and it was only after a long time that it was pacified by the Dhamma, the Vinaya, and the Teacher's Dispensation. Therefore, we refute this in such detail here, "lest other Vibhajjavādins should defile this doctrine." Therefore, the reasons stated here and unstated should be carefully considered so that there is no contradiction with the Āgama; the meaning should be understood accordingly.

"Sesa" means all those who do not have the rule that mind is unwholesome even with intentionality. Rundhantī preventing acceptance with excuse, saying "There is no offense for an animal or a woman". "Dvāraṃ pidahantī" closing the door called cause of acceptance with excuse, by saying "But that is for a human woman" (pārā. 41). "Sotaṃ pacchindamānā" cutting off the uninterrupted stream of transgression based on both doors of acceptance with excuse. "Gāḷhataraṃ karontī" making the offense established by the first rule even stronger with the reasons stated, meaning not giving the opportunity for non-offense. And since that arises weakening the lokavajja (worldly offence) in the absence of transgression and in the transgression which is not an object, thus showing the arising of that and the cause of arising, he said "aññatra adhimānā" etc. "Aññatra adhimānāti" For this exception, the reason "in the absence of transgression" is stated. For the exception "Aññatra supinantāti", the reason "being non-objective" is stated. There, "vītikkamābhāvā" means because of the absence of transgression consisting of intention to deceive which happens through expression of superior human qualities that do not exist because there is no transgression for someone who is arrogant with a perception of attainment in what is not attained. "Abbohārikattā" means though there is effort to let go and enjoyment of flavour because of the statement "Cetanā is the meaning, monks, but that is non-objective" (pārā. 235), because it is non-objective due to being subdued by sleepiness and dullness, because of being not strong, there is no speech as cause of offence. "Vā" here should be seen as in the sense of collection, or the reading is "abbohārikattā cā". "Vuttā" means both of these exceptions are said to cause no offence is the meaning.

"Akate vītikkame" means when the monks did not commit transgression of the training rule even in danger, it means that when monks said they were suffering by not committing a transgression as in cases like "they did not eat fearing that they had committed offence". "Sithilaṃ karontī" means making it flexible by loosening the training rule that was first generally binding, by way of making no offence in its own object. "Dvāraṃ dadamānā" means giving the door for no offence. "Aparāparampi anāpattiṃ kurumānā" means showing over and over the state of no offence with that door that has been given. Even when the training rule was laid down, Udāyinā transgressed with excuse "there is no offence for a momentary prostitute" thus because it was laid down regarding the thing of approaching after going around (pārā. 296 etc), it is said "kate vītikkame". "Paññattigatikā" means in meaning it is just the original regulation is the meaning.

The explanation of the Makkaṭī story is finished.

The Santhata Recitation Section

Explanation of the Vajjiputtaka Story

43-44. In the Pali of the Vajjiputtaka story, "The Vesalians...pe... engaged in sexual intercourse," here, it should be understood that they went to their relatives' families, took on the appearance of laypeople, and engaged in sexual intercourse with the perception, "We are now laypeople." Therefore, he said, "phuṭṭhā even by destruction of relatives" etc. The destruction of relatives happens due to royal punishment etc., thus he says "rājadaṇḍa" etc. Possessions such as grain, gold, male and female slaves, cows, and buffaloes are called "bhogā", the destruction of those also happen by royal punishment, etc., thus he says "this method is also in the second word". The statement "na mayaṃ" etc. should be understood as them showing their ability with the perception that they are incapable in the Teaching being displeased in three things, such as not omniscient buddha. In the Pali "in thirty eight objects", it is said excluding future light kasina and space kasina, but with those, there are forty. "Vibhattā kusalā dhammā" means the wholesome qualities of great attainment with neighbourhood jhāna, which are shown in distinction that this happens in this object. "Gihipalibodha" means being occupied in laypeople's affairs with sadness and lamentation. "Āvāsapalibodha" means being always occupied in monasteries with new construction etc. It should be understood that all the hindrances are included by way of these two hindrances that are difficult to give up.

"Yena" means by which reason. "Asaṃvāso" this is said referring to this meaning that in that existence, he is not worthy to live with monks by becoming a monk by any means, thus he says "asaṃvāso"ti. "Paññattaṃ samūhaneyyā" Because it is said only this much, "He should not be ordained when he comes" without saying "he should not be given going forth", it is known that the stage of novice is allowed for the one with pārājika, thus he says "pana ṭhito in the stage of novice" etc. Because it is said "Yo pana bhikkhū" (pārā. 39), since one who has renounced the training is not a monk and does not incur pārājika by engaging in sexual intercourse, thus by allowing ordination to him who comes, he does not remove pārājika, thus he says "ṭhatvā in the state of monk, because of having uncorrupted morality". "Uttamatthaṃ" means arahantship, or nibbāna itself.

Explanation of the Fourfold Vinaya etc.

45. "Nīharitvā" means extracting from the Pali, thus they extracted the sutta and what is in accordance with the sutta from the Pali "A monk endowed with five qualities should not be employed. Which five? He does not know the sutta, he does not know what is in accordance with the sutta" etc. The teaching of the teachers from "There is no offence, thus, this is the learning and questioning of our teachers, he says". They extracted their own opinion from "Āyasmā Upāli says thus - 'There is no offence, friend, to one who is dreaming'", and that opinion of the elder having included in sutta, becomes sutta, thus the other opinions also should be understood as included in sutta etc., not otherwise. Or "nīharitvā" means explaining and categorizing, they taught the Vinaya after putting the entire Vinaya Pitaka with commentary into four regions, sutta etc. by dividing into four, because there is no absence of that Vinaya, is the meaning. "Vuttaṃ" means said by Nāgasena Thera in Milindapañha. "Āhaccapadaṃ" means the words spoken with one's own vocal expression after bringing it forth with the place of production of throat etc. and instruments etc. "Raso" means essence, like in "pattaraso" (dha. sa. 628-630), meaning the essence of the suttas that have been rejected and allowed, or "raso" means the characteristic, because it is said in accordance with the characteristic without bringing forth an object. The commentary that was brought by the lineage of teachers such as Dhammasaṅgāhaka etc is the lineage of teachers, thus he says "ācariyavaṃsoti ācariyavādo".

Vinayapiṭake pāḷī here is said according to the authority. The fourfold method of sutta etc. are obtained appropriately in other Pitakas as well. "Mahāpadesā" means great opportunities, great objects, those are, in meaning, the principles that are grasped in such and such way by people according to what is suitable and what is not suitable based on the Pali of "yaṃ, bhikkhave" etc. Because they are the cause of cessation and continuation in other tasks regarding what is rejected and what is allowed, even though they are not said by the Buddha in form, they are a great pasture, thus called "mahāpadesā", but not the Pali that is said with intention by "yaṃ, bhikkhave, mayā idaṃ na kappatī" etc., because that has entered the sutta. It is said "what is in accordance with the sutta should be compared with the sutta...pe... sutta itself is stronger" (pārā. aṭṭha. 1.45), that Pali with intention should not be compared with the sutta, nor should it be taken, thus this will be in accordance with the sutta. Therefore, relying on this intention of the Pali, the meanings grasped by the people as said are in accordance with the sutta. But this Pali also should be taken as sutta because it expresses that, thus he says "ye bhagavatā evaṃ vuttā" etc. The meanings of what is not suitable etc. that are said by the people to be grasped in accordance with the saying "Yaṃ bhikkhave" etc. are the "mahāpadesā" is the meaning.

The commentary that is the scattered teaching of the Buddha and that is in accordance with the sutta. Because it is said by the elders such as Dhammasaṅgāhaka by way of compilation of Pali explanation, thus it is said "ācariyavādo", and with this it should be understood that the commentary is included in the sutta and what is in accordance with the sutta in meaning. Just as this is, so too one's own opinion is authoritative. Because without relying on the word of the Buddha and what is in accordance with the word, even the chief disciples etc. are not able to speak any meaning regarding conventional and ultimate distinction in the sutta, abhidhamma and vinaya with the power of their own knowledge, thus all the words are included in sutta and what is in accordance with the sutta. However, since the commentary etc. are separately included, the Vinaya is indicated in four ways by taking what is remaining from sutta and what is in accordance with sutta. Although one's own opinion occurs relying on sutta etc. that is said "suttasuttānulomaācariyavāde muñcitvā" because it has not come in form in those, thus he says "anubuddhiyā nayaggāhenā". There, it means by the knowledge that has followed sutta etc. and by the grasp of the method obtained by those.

Theravādoti means the holding of Mahā Suma Thera etc. One's own opinion that is inverted also arises relying on sutta etc. thus he says "taṃ panā" etc. "Atthenā" means by the meaning grasped by oneself. "Pāḷi" means the Pali with commentary that is the basis of one's own holding. "Pāḷiyā" means by the Pali with commentary brought by another in order to reject that, it means having examined the Pali with the meaning grasped by oneself. "Ācariyavāde" means by the commentary brought up by oneself and another. "Otarati ceva sameti cā" means it enters by way of comparing with what is brought up by oneself, it agrees with what is brought up by another. "Sabbadubbalā" means it is said because of the absence of correct fulfillment of meaning due to the fault of the one who is not omniscient. He says "itaro na початку" because there may be no comparison of the teaching of the teachers with what is in accordance with the sutta because of the mistake in reading.

"Only that should be taken" means that those who correlate with the Sutta show that only such meanings should be extracted from the Great Authorities, because the meanings extracted in that way are in accordance with the Sutta. Therefore, he said, "Indeed, the Sutta is stronger in accordance with the Sutta." "Irreversible" means unrejectable. "Like the Sangha of Doers" means like the Sangha of compilers, due to its authority. "Like the duration of the Buddhas" means like the living Buddhas. "The proponent takes the Sutta and speaks" etc., among these, one who is accustomed to taking and speaking the actual meaning is a proponent. "Sutta" means the Pali word established in the Three Recitations. "Opponent" means whether he is a resident of the Mahavihara or a resident of another sect, only he who is accustomed to taking and speaking the meaning in a distorted way is called "opponent" here. "In accordance with the Sutta" means anything, whether established in the Three Recitations or not, that is shown as "This has come from the Three Recitations" through distortion or deception is "in accordance with the Sutta". Some say "in another sect, in accordance with the Sutta," but that is not right, because both proponents and opponents should take only from the Sutta etc. established in the Three Recitations. Thus, he will say, "It is known that the Pali has come down through the three recitations, it should be taken," etc. Indeed, the proponent does not consider the Sutta etc. of another sect as authoritative, so that when those Suttas etc. are shown, one should stand by them, and he will say, "The opponent shows much reason and decision from the Sutta to prove its unsuitability…pe…having accepted it with 'Good,' one should stand only by what is unsuitable" (pārā. aṭṭha. 1.45). Therefore, even what is not established in the Three Recitations is shown by the opponent as not established, but only the falsity of that Sutta etc. which has not come into the Three Recitations, and the different interpretation of the meaning by the shade of the expression of what has come, is the distinction. And there, what is false is removed. What is interpreted differently, correlation with another Sutta etc. is done to show its perversion. But if the meaning taken by the opponent correlates with the Suttanta etc., then even the proponent should abandon his own grasp and take it. Thus, it should be understood that for both, only the Sutta etc. that has come into the Three Recitations is the authority. Therefore, in the Kathavatthu treatise, it is said that in the proponent's side there are five hundred Suttas, and in the opponent's side there are five hundred (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā), even a thousand Suttas were taken only from what has come into the Three Recitations, due to the difference in grasping the meaning, and nothing from another sect.

"Rejection" means rejecting and discarding with "What is the use of this?". "Reproach" means criticizing with "What does this fool know?". "Should be brought down into the Sutta" means that the Suttanuloma taken by oneself should be brought down into that Sutta to which this Suttanuloma has been made in accordance with, or into another Sutta similar to it, by way of correlating the meaning; it means that one should show it by correlating it, saying, "It correlates with this Sutta because of this and this reason." "This" means the proponent. "The other" means the opponent. "The teacher's doctrine should be brought down into the Sutta" means that the teacher's doctrine that has been started as an explanation of that Sutta, should be brought down into that Sutta, or into another Sutta similar to it, by way of correlating the preceding and following meanings. "Reproachable teacher's doctrine" means written through negligence, or established by those with different views. This is the method everywhere.

It was said "The Sutta should be brought down into the Suttanuloma" etc. Guḷhavessantara etc. are treatises of the Mahasanghika etc. with different views. By the word "etc.", the taking of Guḷhaummaga etc. The proponent takes the Sutta and speaks, the opponent also takes the Sutta etc., therefore, other supports of arguments have been said in the manner that can be known, so they are not said here.

It was said "Now, is this suitable?" etc. In "In the Sutta and in the Suttanuloma", the "ca"-particle is in the sense of विकल्प (vikappa), therefore, it includes the teacher's doctrine etc. Therefore, he said, "He shows the reason and the decision." There, "reason" means a cause extracted by one's own opinion, relying on the method of the Sutta etc. "Decision" means the decision of the Commentary. "Shadow of reason" means an obscure reason, difficult to establish, which is the cause of taking "suitable" or "unsuitable" in the Sutta etc., it means a semblance of a reason. The explanation of "Having attained the Vinaya" is "Having come to the investigation of what is suitable and unsuitable." "Should be prevented" means the transgression of doing what is suitable should be prevented, the mind for its prevention should be made very firm. "The ear should be cut off" means the occurrence of transgression there should be cut off. "In a grave condition" means in an unsuitable condition. "By the reasons of the Sutta and the decision" means by the reasons obtained by the Sutta and the Commentary decision. "Thus" etc. is a concluding statement of the meaning as it has been said. "Excessive reason" means in the Sutta etc., the preceding one is called the excessive reason, or a great reason.

"Vācuggata" means risen by speech, it means constantly established there. Since it was said "The Sutta is the entire Vinaya Pitaka," therefore, again "suttato" means the Pali word of the Sutta and Abhidhamma, which explains its meaning, is intended. The explanation of "Anubyañjanato" is "paripucchato ca aṭṭhakathāto ca." There, "paripucchā" means hearing the meaning of the Pali from the teacher. "Aṭṭhakathā" means the decision other than the Pali. Indeed, both of these, following the Pali from the aspect of the meaning, are called "anubyañjana." "In the Vinaya" means in the Vinaya conduct, therefore, he will say "vinayaṃ avijahanto avokkamanto" etc. There, patiṭṭhānaṃ means not incurring an offense intentionally etc., therefore he said "patiṭṭhito lajjībhāvena", therefore, it is said that he is ashamed. When the characteristic of the Vinayadhara should be stated, what is the use of this being ashamed? Therefore he said "alajjī hī" etc. There, "bahussutopī" means he shows the possession of the first characteristic. By "lābhagarutāyā" etc., he shows that if there is no standing in the Vinaya, the association with the first characteristic is not useful, but rather it is useless and harmful. The preliminary part of schism in the Sangha, quarrel, is "saṅgharāji."

"Vitthunatī" means it spreads out, or it thunders, it cannot stand still, therefore he said "yaṃ yaṃ" etc. "Ācariyaparamparā" means the lineage of the teachers' decisions, therefore he will say "Having abandoned one's own opinion…pe…it is fitting to know as the teacher and the teacher's teacher say the Pali and the question." Indeed, there is no purpose in knowing the lineage merely from the names of the teachers. "Pubbāparānusandhito" means from the knowledge of the connection of meaning of the preceding statement with the following statement. "Atthato" means from the meaning of the word, the condensed meaning, the intended meaning, etc. "Kāraṇato" means from the suitability of that meaning. "Theravādaṅga" means the Theravada tradition, it means their tradition of decisions.

"And by these three characteristics", here, by the first characteristic, the fact that the Vinaya has been well learned has been stated. By the second, the fact that he is established due to being ashamed and immovable. By the third, the ability to decide even what has not come in the Pali Commentaries, in accordance with it, from the method given by the teachers. "Otiṇṇe vatthusmiṃ" means in the matter of transgression that has come into the Sangha due to accusation. "Codakena cuditakena ca vutte vattabbe" means that regarding the matter that has come in that way, whatever should be said by the accuser with "seen, heard" etc., and by the accused with "it is, it is not" etc., in that which should be said, it means having said. Since Thullaccaya and Dubbhāsita are not in the matrix, it is said "of the five offenses." "Tikadukkaṭa" means the Tikadukkaṭa that has come with "One who is not ordained thinks that he is ordained, he complains or is displeased, there is an offense of Dukkaṭa" etc. (pāci. 106, slightly different). "Aññataraṃ vā āpatti" means it is said referring to the Dukadukkaṭa such as "In time, one who thinks it is non-time, there is an offense of Dukkaṭa, in time, one who is doubtful, there is an offense of Dukkaṭa" etc. (pāci. 250). "Antarāpatti" means the offense that is said in between, from the origin to the end of the decided matter, in the transgression of another matter without the transgression of the matter that has come in that particular training rule. But here, since "vatthuṃ oloketī" is taken separately, antarāpatti is taken as what remains of that. "Paṭilātaṃ ukkhipatī" this has come in the Visibbanasikkhāpada (pāci. 350-351). There, ḍayhamānaṃ alātaṃ aggikapālādito bahi patitaṃ avijjhātameva paṭiukkhipati, puna yathāṭhāne ṭhapetīti, it means that one lifts up again, without piercing, the burning firebrand that has fallen outside the brazier, and puts it back in its place. But for one who throws it in having pierced it, it is only Pacittiya. "Anāpatti" here, there is also an anāpatti that has been said in between, like "There is no offense, monks, for one with psychic power in the realm of psychic power" etc. (pārā. 159), that too is included.

"One should not say that it is a Pārājikā offense" this is said referring to Adinnādāna etc. which are difficult to decide, even if the offending person, standing in the law of shame, reveals the truth. But what is known in Methuna etc., that should be said, therefore he said "methunadhammavītikkamo hī" etc. But for one who makes excuses without giving a promise due to shamelessness, it is not possible to decide even a gross offense for him, until he reveals the truth. And until the Sangha's doubt about the offense is removed, he will be like one who is destroyed. "Sukhumā" means subtle due to the subtlety of the change of mind. Therefore he said "cittalahukā," it means the mind is light for him. "Te" means in transgression. "Taṃvatthukaṃ" means rooted in Adinnādāna etc. "Yaṃ ācariyo bhaṇati, taṃ karohī" etc. is all said referring to one who is ashamed, amiable, and scrupulous. One who, having revealed the truth, seeks only purification, "tenāpi, pārājikosīti na vattabbo" because it is suspected even of the category of no offense, therefore it is said "pārājikacchāyā." "Sīlāni sodhetvā" means having taken the side of absence of Pārājikā in the transgression in which the suspicion of Pārājikā exists, having purified the sīla by way of purifying the offenses that lead to confession and rising. "Dvattiṃsākāra" means said by way of indication due to obviousness, whatever is pleasing, it is indeed fitting to contemplate. "Kammaṭṭhānaṃ ghaṭiyatī" means it is connected with the mind in a continuous manner, without showing the breaks in between due to the agitation rooted in remorse. "Saṅkhārā" means said by way of Vipassanā Kammaṭṭhāna. Indeed, even a practiced Kammaṭṭhāna does not stand well for one who has committed an offense, what to say of one who has committed a Pārājikā. Indeed, his mind is not concentrated due to being inclined to remorse. But the mind of even a person with pure sīla, who is full of thoughts and distractions, is not concentrated, that should not be taken here as rooted in Pārājikā. Here, "kammaṭṭhānaṃ na ghaṭiyatī" is said referring to the non-concentration of the mind by remorse rooted in evil deeds done, therefore he said "vippaṭisāragginā" etc. "Attanā" means the person, being the agent, knows by the mind as the instrument, or karaṇavacanaṃ in the paccatta, it means attā knows by himself.

The method of describing the fourfold Vinaya etc. is completed.

Description of the Word Analysis

Yādiso, the word 'yathā' is used in the sense of 'yaṃ,' thus he says, "associated with whatever." Indeed, with the two words "yena tena," the meaning of 'yaṃ' is shown indeterminately. Vāsadhurayutto means associated with the burden of insight. 'Yā jāti assā' means 'yaṃ jāti,' the person, that very one is yaṃjacco, with the affix 'ya' added to the self-meaning. The connection is, according to lineage, by whatever lineage, may he be of any lineage, either 'yathāgotto' or 'tathāgotto.' Sīlesū means in (their) natures. Atha kho here has the meaning of 'kintu' (but). What is meant? This is the meaning. Imasmiṃ atthe means in this matter of the Pārājika. Eso means endowed with the qualities mentioned. Ariyāyā means as it was said, "they stand intending to be noble; this is the asking of the noble ones," not in a miserly way, saying, "give me." Liṅgasampaṭicchanenā means by accepting the sign of homelessness dependent on alms food, even without the thought of "I will go for alms." Kājabhatta means food brought by crows. Adhammikāyā means it is said due to the absence of monastic qualities such as higher training in morality, therefore he says, "unreal." Those who say "we are monks" are monks merely by declaration, not in reality, this is the meaning. And this is said considering the possibility of even declaring "we are monks." For even those who do not declare "we are monks" are indeed considered to have declared themselves monks by accepting the sign that causes the designation "monk" and by receiving shares of requisites given to monks. For thus it is said in the Puggalapaññatti Commentary—

"‘One who does not practice the holy life, but claims to practice the holy life’: seeing other practitioners of the holy life well-dressed, well-covered, carrying a water pot, wandering for alms in villages, towns, districts, and royal cities, and maintaining their livelihood, he himself, behaving in a similar manner, seems to be making the declaration 'I am a practitioner of the holy life.' However, one who enters Uposatha gatherings saying, 'I am a monk,' is indeed claiming to be a practitioner of the holy life, and similarly, one who receives monastic gain" (Pu. Pa. Aṭṭha. 91).

Therefore, monks should not have association or intercourse with such claimants down to those of degraded birth; it is an intercourse with the shameless. However, the characteristic of shamelessness, such as intentionally incurring an offense, is stated with reference to pre-eminent monks, since the designation of shamelessness is applicable even to novices, etc. For it is said, "Even manual labor should not be done by shameless novices." Indeed, not abiding in the prescribed practice is a characteristic of shamelessness common to all. Immoral ones, from the moment of accepting the sign, are entirely shameless due to the absence of prescribed practice, like those of other sects, such as the Mahāsaṅghikas, and like those who are liṅgatthenakas. As long as their declaration as monks continues, up to 11, they are indeed monks, and intercourse with them is intercourse with the shameless, and what is given to them with the notion of the Sangha is indeed given to the Sangha. For it was said by the Blessed One—

"But indeed, Ānanda, in the future there will be those of degraded birth, with robes around their necks, immoral, of evil practices; they will give offerings to the Sangha thinking they are giving to the Sangha, then, Ānanda, I say that the gift given to the Sangha is immeasurable, incalculable" (Ma. Ni. 3.380).

Because the Blessed One spoke of giving to the Sangha, the offering became immeasurable, incalculable. If it is asked whether it is not due to the giving to the immoral ones? No, because in "to the Sangha in those immoral ones," they are referred to as receivers, otherwise there would be the implication of saying "to whatever householders or renunciants in the Sangha," and also the purpose of showing the lowest limit with "then, Ānanda" would not exist. Therefore, even in the absence of those of degraded birth, there is no giving to the Sangha; even gifts given to them at the lowest limit are immeasurable, (being) Sangha-gone offerings, and nothing beyond that is achieved, therefore they should be regarded as monks by declaration.

Brahmaghosa means the supreme sound, or a sound like the sound of Brahmā. Ehi bhikkhū means "come, monk," an address. For the sake of completely destroying the fear of him who sees fear in Saṃsāra, enter, approach with the mind, "refuge, shelter," the three refuges, or the Teaching. Even after approaching, cara brahmacariya means live the monastic life of the Teaching and the monastic life of the path. Bhaṇḍū means with shaven hair. Vāsī means an axe for cutting toothpicks, etc. Bandhana means a body-band. One who is endowed with yoga, diligence by way of concentration and wisdom, is yuttayogo, these eight are his requisites, the rest. The rest is understood by the precepts themselves relating to the body. Although it should be said "three hundreds," for the sake of ease in metrical composition, it is said "three hundred."

Tasmā means the Blessed One refers to what was said below. For below it was said, "But I, Kassapa, knowing, speak 'I know'; seeing, speak 'I see'" (Saṃ. Ni. 2.154), he refers to that; since I, knowing, speak, therefore, is the meaning. Ihā means in this Teaching. Tibba means great. Paccupaṭṭhitaṃ bhavissatī means, prior to approaching the elders and others, the meaning is: surely reverence and moral dread will be present in them for me. Kusalūpasaṃhita means associated with faultless qualities. Aṭṭhiṃ katvā means having made oneself skeletal with that quality, or having made that quality the meaning, thinking, "this is my purpose." Ohitasoto means with attention directed to the Dhamma. Evañhi te, kassapa, sikkhitabba means, having directed the ear of knowledge and the ear of faith, "I will listen respectfully to the Dhamma," in this way you should train. Sātasahagatā ca me kāyagatāsatī means mindfulness of the body associated with pleasure, both in regard to the unattractive and in regard to the in-and-out breaths, by way of the first jhāna. Now, this very acceptance of his instruction with respect, was both the going forth and the full acceptance of that Elder (Saṃ. Ni. Aṭṭha. 2.2.154).

uddhumātakasaññā. Mindfulness of a bloated corpse. Rūpasaññā means jhāna pertaining to the realm of form, having a kasiṇa as its object. Ime means these two qualities of jhāna, indicated with mindfulness as the head. And Sopāka, being asked by the Blessed One, said, "Being of the nature of the realm of form, they are the same in meaning, only different in expression." Āraddhacitto means with aroused mind. Full acceptance consisting of the acceptance of the weighty conditions will manifest by itself later.

Sabbantimena pariyāyenā means with the very last conclusion. Because the declaration with the motion and the fourth (recitation) is the cause of the act of full acceptance, it is a place; "worthy of the place" means an act free from faults of object, etc.; the action is said to be "worthy of the place" since the nature of an act connected with faults such as material, etc., lacks the quality of a kammavācā. Or else, place means the Teaching, which includes the three trainings as a cause for the attainment of Nibbāna; an action suitable for that is an action worthy of the place. For only one who is fully accepted with a duly performed action is worthy to take up and fulfill the entire Teaching. Therefore, all the business of the Sangha, ending with the conclusion of the pure kammavācā, is called worthy of the place, therefore he says "worthy of the Teacher’s Teaching," meaning suitable for one who is complete in all aspects of the Teaching, such as morality, etc. Ayaṃ imasmiṃ atthe means, although it appears from the sutta that there is no offense or fault in transgressing a training rule laid down by way of designation even for pure beings who are fully accepted with the declaration with the motion and the fourth (recitation), etc., due to their inability (to commit offenses) or due to the absence of fault, nevertheless, in reality, it is indeed possible for them too to incur offenses in regard to minor offenses, whether laid down by way of designation or those that are worldly blameworthy, such as drinking alcohol, unintentionally, etc., before the arising of the Path. For thus it is said, "Two individuals are incapable of incurring an offense: Buddhas and Paccekabuddhas. Two individuals are capable of incurring an offense: monks and nuns" (Pāri. 322). Ñatticatutthena kammena upasampanno means, however, this is said mostly with reference to the monks who are capable of transgressing all the training rules and at all times. Niruttivasenā means according to etymology. Abhilāpavasenā means according to convention. Guṇavasenā means according to the qualities that are the cause for the designation "monk."

Description of the Section on Living Honestly

katamaṃ panātiādi is begun. There, pañcaṅgadasaṅgasīla is said with reference to morality in the time of non-arising of a Buddha, due to the absence of being a condition for liberation. But that five-factored, eight-factored, ten-factored morality which, in the arising of a Buddha, knowing the qualities of the Triple Gem in accordance with reality, is protected by laymen and laywomen, as well as by novices and trainee nuns, with faith well-established in the Teaching, that too is higher morality, since it is a cause for the arising of the Path. Indeed, due to being a condition for the arising of the Path of insight, morality consisting of the Pātimokkhasaṃvara has become higher morality than worldly moralities, just like higher mind. For, apart from being a condition for the Path of insight, no other distinction is found for higher mind than worldly mind, and both that and the fact that the beginningless round of Saṃsāra is afflicted by the three characteristics due to being devoid of essence such as self, etc., and that it has its root in ignorance and craving, which proceed in the manner of "I" and "mine," and also the cessation of that round of Saṃsāra by means of insight supported by the strength of morality, mind, and that the Sammāsambuddha, who teaches that, is a teacher of the true Dhamma without error, due to possessing an immeasurable collection of qualities such as omniscience, etc., having known that truly, it has become a condition for liberation due to being taken up and trained in, not for any other reason, and if that being a condition for liberation is similar even for the five precepts, etc., in the Teaching, why should this not be higher morality? For even for lay people such as Anāthapiṇḍika and others who are established in just the five precepts, etc., the Path arises. For without higher morality and higher mind, the arising of the Path does not occur, and although for some it is not a cause for the arising of the Path in that existence due to not being a condition, nevertheless it will certainly be so in a future existence, like the Pātimokkhasaṃvara morality of virtuous worldlings who die while maintaining higher morality, therefore he says buddhuppādeyeva ca pavattatītiādi. The five precepts, etc., which are protected aspiring for liberation, proceed only in the arising of a Buddha. Na hi taṃ paññattintiādi, however, is said mostly with reference to the entire Pātimokkha. Even the lay morality that is a part of that, consisting of abstaining from killing, stealing, etc., is it that only Buddhas in the discipline can cut off the stream of misconduct that obstructs the arising of the Path in all doors of body and speech, having come in the Pārājika Sutta analysis, etc., and can designate it as a basis for the arising of the Path, not others. For its being higher morality is said with reference to the arising of the Path. Therefore he says "and morality conjoined with the Path and its fruit is indeed higher morality than the Pātimokkhasaṃvara morality." For that higher morality is proximity to the Path. Idha anadhippeta means in this matter of the first Pārājika, "training" is not intended.

Lokiyaaṭṭhasamāpatticittānī means the eight types of cittas associated with the rūpa and arūpa jhānas that can be attained by worldly people who do not understand the nature of the Teaching (sāsana). There is no distinction between mundane (lokiya) and supramundane (lokuttara) in the great (mahaggata) states, which would make the adjective "mundane" exclude the supramundane. Therefore, the adjective "mundane" is used to exclude the mahaggata jhānas that should be attained by those within the Dispensation. Just as here, so too, the adjective "mundane" should be applied in the phrase kāmāvacarāni pana aṭṭha kusalacittānī. This very arising of the citta in a person who does not know the Teaching is the distinction of the citta concerning heightened mind (adhicitta). Thus, even in periods without a Buddha (abuddhuppāda), the states of heightened morality and heightened mind are established for the moral conduct and cittas of Paccekabuddhas and Bodhisattvas who know the nature of the Teaching. Na vinā buddhuppādā, this, however, is said because others lack the ability to teach, which is a cause for realization (abhisamayahetu), such as Paccekabuddhas and Bodhisattvas. However, they do indeed teach moral conduct (sīlacitta) as a cause for future habituation (vāsanāhetu), and although this moral conduct is both heightened morality and heightened mind due to its being a cause for the path, it is non-conventional because of its undeveloped, unspread, and infrequent nature; therefore, it should be understood that the determination "only in a Buddha's arising" (buddhuppādeyeva) is made. In the commentary statements such as Na hi taṃsamāpanno, in this explanation of heightened mind (adhicitta) and in the subsequent explanation of heightened wisdom (adhipaññā), the rejection of the heightened mind and heightened wisdom associated with the path and its fruit indicates that mundane heightened mind and heightened wisdom are intended here; it is understood that even someone who has attained these two is still capable of engaging in sexual activity. However, in the Pāḷi, it is said, "This training in heightened morality (adhisīlasikkhā) is the training intended in this context," thus, it is understood that even mundane heightened mind and heightened wisdom are not intended. Therefore, in the Pāḷi and commentary, this intention should be understood: "I will engage in sexual activity," the mundane heightened mind and heightened wisdom are lost as soon as this thought arises, but heightened morality is not lost merely with the arising of the thought. Only heightened morality is mentioned in the Pāḷi. In the commentary, however, even the thought "I will engage in sexual activity" does not arise in a monk who has regained the supramundane path because he is entirely of unwavering nature (akuppadhammatā); this thought arises in ordinary people (puthujjana) who have attained meditative states (samāpattilābhī) for some reason because they are of wavering nature (kuppadhammatā). To show this distinction, it should be understood that only the supramundane is rejected in "na hi taṃsamāpanno".

Atthi dinnanti, here, dinna means the intention of giving (dānacetanā), the meaning is that there is a result of that giving. This same method applies to atthi yiṭṭha. Ādi includes offerings (huta) and others. Here, yiṭṭha means a great sacrifice, a great donation common to all. Huta means a worthy honor, whether it is for oneself or for others. The ten unwholesome courses of action, or all unwholesome states, are not one's own action because they produce harm; wholesome states, the opposite of these, are one's own; or both wholesome and unwholesome. "I am the owner of my kamma," etc., due to the inclination towards the continuation of saṃsāra, the knowledge of arising as one's own, in this way, due to the ownership of kamma, is kammassakataññāṇa, and this is merely indicative. However, all the wholesome wisdom that leads to the round (vaṭṭagāminikusalapaññā) and is based on the Teaching is included in the knowledge of ownership of kamma (kammassakataññāṇa). All wisdom based on the Teaching that leads to liberation (vivaṭṭagāminī) is called "knowledge conforming to the truths" (saccānulomikañāṇa). That itself is heightened wisdom (adhipaññā), and everything else is to be understood as knowledge of ownership of kamma (kammassakataññāṇa). Therefore, the Blessed One included all four kinds of knowledge in the statement "knowledge of ownership of kamma, knowledge conforming to the truths, the knowledge of one possessing the path, the knowledge of one possessing the fruit." Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇa, this, however, is said emphatically because of its nature as the near cause of the path. Indeed, it should be understood that other kinds of wisdom, such as recollection of the Triple Gem, also have heightened wisdom because they are causes for the path.

The explanation of topics suitable for honorable living is completed.

Explanation of the Analysis of Rejection

Dubbalye āvikate means when weakness is expressed, such as "I would renounce the Buddha". Mukhāruḷhatā means the intention is according to the common usage among people, such as in the phrases "seven or eight". Dirattatirattanti (pāci. 52), here, just as "two or three nights" is stated without interruption to indicate the inclusion of three nights in the case of sharing a lodging with an unordained person by way of occasional shared sleeping arrangements, where three nights are not taken as intermittent but continuously for the purpose of waking at dawn, it is possible to understand the purpose of including "two nights" as well. Similarly, here too, dubbalyaṃ anāvikatvā, to show that there is indeed a purpose for including this, yasmā vā sikkhāpaccakkhānassā is stated.

apicātiādi is stated. Visesāvisesanti, here, in the statement where there is merely an expression of weakness, not a renunciation of the training, there is a distinction between the renunciation of the training and the expression of weakness. However, in the statement where there is both, there is neither distinction nor non-distinction; that is distinction and non-distinction. Because "Kaṭha kicchajīvane" is listed among the roots, it is said "kicchajīvikappatto". Ukkaṇṭhana is ukkaṇṭhā, he has gone from this, therefore, he is ukkaṇṭhito, meaning he has attained a difficult livelihood. Ukkaṇṭhā is one whose throat has gone upwards; a person seeking a way to leave, like cattle restrained in a pen due to dissatisfaction, is ukkaṇṭho; that is ukkaṇṭha. Explaining the meaning that he is also ukkaṇṭhito due to dissatisfaction, he says, "uddhaṃ kaṇṭhaṃ katvā viharamāno". And that ukkaṇṭhatā is only through distraction, therefore, vikkhittotiādi is stated.

Samaṇabhāvato means from the state of ordination. Bhāvavikappākārenā means after falling away from the state of being a bhikkhu, whatever state of a householder, etc., one wishes to attain, "I would be," he imagines his becoming in that way, in the manner of imagining his becoming.

46.Pāḷiyaṃ, yadi panāhanti, the meaning is, "If I were to renounce the Buddha, that would be good". Apāhaṃ, handāhanti, here too, the meaning should be understood in the way stated. "Hoti me buddhaṃ paccakkheyya," he says, "This thought arises in my mind: 'I would renounce the Buddha.'"

50.Na ramāmī indicates the lack of happiness in the life of a renunciate due to the abundance of suffering. Nābhiramāmī indicates the absence of delight in the life of a renunciate, even in the blameless happiness that exists.

51.Teneva vacībhedenā means even having made a break in speech, he prevents communication through another bodily action. Ayaṃ sāsanaṃ jahitukāmotiādinā, even without complete comprehension of the meaning of the words due to a lack of skill in language, he shows that renunciation occurs if he even knows this much intended meaning: "This person, wishing to abandon his state as a renunciate, is making this break in speech." Therefore, he says, "ettakamattampi jānātī". Padapacchābhaṭṭha means word reversal; all languages other than Magadhi are to be understood as "Mleccha languages." Khettameva otiṇṇa means he has entered the very field that is the place of origin for the renunciation of training.

Dūta means a spoken message. Sāsana means a written message, or he shows a letter carved into a wall, pillar, etc. "Cittasampayutta" is said referring to the occurrence of a break in speech while maintaining the thought of wanting to renounce, meaning arising from the mind (cittasamuṭṭhānanti). To show the difference in understanding based on determination and non-determination, he says, yadi ayameva jānātūtiādi. And this distinction is to be seen as obtained in the way stated by what is said in viññāpetī, that the understanding of the one to whom he speaks is intended, not that here it is possible that he speaks to one and informs another. Because it is said "Tesu ekasmiṃ jānantepī," even when announcing with determination to two people, stipulating "let two understand, let one not understand," renunciation still occurs even if one of them understands. Parisaṅkamāno means suspecting, anticipating "they will prevent". Samayaññū means knowing the conventions of the Teaching; here, however, he is called knowing the conventions (samayaññū) even by knowing merely the intention; therefore, he says, ukkaṇṭhitotiādi. Therefore, even having completely known the meaning of the field-words such as "I renounce the Buddha," etc., if he does not know the intention "this person is speaking because he wishes to fall away from the state of a bhikkhu," the training is not renounced. But even without knowing the meaning, if he knows "he is speaking out of dissatisfaction," the training is indeed renounced. Merely grasping the sound through the channel of ear-consciousness, grasping the meaning, however, is through a succession of mind-consciousness channels; therefore, he says, taṅkhaṇaññevātiādi.

53.Vaṇṇapaṭṭhāna means a treatise expressing the qualities of the Teacher. Upāligāthāsū means in the verses stated by Upāli the householder in the Upālisutta, such as "dhīrassa vigatamohassa". Yathārutanti means just as said in the Pāḷi. Anantabuddhītiādīni are names that occur in the Vaṇṇapaṭṭhāna. Dhīrantiādīni (ma. ni. 2.76), however, are in the Upāligāthās. Here, bodhi means the knowledge of omniscience; because that is the cause of knowing, he has the knowledge of wisdom; therefore, bodhipaññāṇo. Svākkhātaṃ dhammantiādīsu, the word dhamma is said to show that the words svākkhāta, etc., are synonyms for dhamma. Therefore, renunciation occurs by using a synonym only when saying svākkhātaṃ paccakkhāmītiādi. However, it should be understood that renunciation occurs according to the text when saying it by combining it with the word Dhamma. The same method applies to Suppaṭipannaṃ saṅghantiādi. Kusalaṃ dhammantiādīni are names referring to that same Dhamma (dha. sa. tikamātikā 1) which is said as "kusālā dhammā akusalā dhammā," otherwise there would be the undesirable consequence of no fault in renouncing unwholesome dhammas; therefore, he says, caturāsītidhammakkhandhasahassesūtiādi. Paṭhamapārājikantiādi, it should be understood that only the precepts (sikkhāpadānaṃ) are included, not the offenses (āpattīnaṃ).

Yassa mūlenā means in whose presence. Regarding one who ordained without giving the preceptor (upajjha) to a relative of the preceptor and became the preceptor himself, it is said "yo maṃ pabbājesī". Tassa mūlenā means in his presence. Okallako is an epithet for householder humans with emaciated, rough bodies and clothing who are afflicted by hunger, thirst, etc. Moḷibaddho means a householder with a tied hair-knot. Kumārako is a young novice in the state of a young boy. Cellako is slightly older than that. Ceṭako is middle-aged. Moḷigallo is a great novice. Samaṇuddeso is a general term for a novice. Asucisaṅkassarasamācāro means one who is impure and possesses conduct that should be remembered and recollected with doubt by himself ("Did I do it? Do others know?"), and by others ("Was this done by so-and-so?"). Sañjātarāgādikacavarattākasambujāto. Koṇṭho is an epithet for immorality.

54.Tihetukapaṭisandhikā is said referring to one capable of knowing very quickly, not because it is impossible for the two-caused. Sabhāgassā means of a male. Visabhāgassā means of a female. Potthakarūpasadisassā means similar to a form made of clay, etc. Garumedhassā means one with slow understanding, with dull intellect, due to the absence of quick movement in objects.

In the Pāḷi and commentary, the judgment should be understood in this way in terms of combining the methods stated: There, indeed, by words such as sāmaññā cavitukāmotiādi, he shows the determination of the mind. By the words Buddhantiādi, he shows the determination of the field, by paccakkhāmi dhāretīti, he shows the determination of time, by vadatīti, he shows the determination of effort; by alaṃ me buddhena, kiṃ nu me, na mamattho, sumuttāhantiādi, he shows that renunciation occurs even in the absence of specified time; by viññāpetīti, he shows the determination of understanding; by ummattako sikkhaṃ paccakkhāti ummattakassa santiketiādīhi, he shows the determination of the person; and by so ca nappaṭivijānātītiādīhi, he shows the absence of renunciation due to the absence of the determination of understanding; by davāyātiādīhi, due to the absence of the determination of the mind; by sāvetukāmo na sāvetīti, by this, due to the absence of the determination of effort; by aviññussa sāveti viññussa na sāvetīti, by these, he directs the announcement to whichever person, the announcement goes to the head of that person, not to another. Or he does not announce at all; the training is not renounced. This, however, is said to show that renunciation of the training occurs only with the determination of mind, etc., not otherwise. Therefore, having known renunciation of the training in terms of mind, field, time, effort, person, and understanding, it should be understood that there is no renunciation in the absence of these.

How so? Abandoning the training occurs only with the intention to renounce the state of being a fully ordained monk (upasampanna), not by uttering words in distress or confusion. Thus, abandoning the training depends on the state of mind, not on the absence of it. Similarly, with respect to the twenty-two categories of objects (khettapada)—those ending with fellow monks in the holy life (sabrahmacāri), such as "I renounce the Buddha," and the eight categories of objects ending with one who is not a Sakyan son (asakyaputtiya), such as "Consider me a layman (gihī)"—abandoning the training occurs if one intends to say something to any of them or says something to them using any meaningful expression. Thus, abandoning the training depends on the object, not on the absence of it. Here, the present-tense expressions "I renounce" (paccakkhāmi) and "Consider me" (maṃ dhārehi) are used. Also, the four expressions beginning with "Enough of the Buddha for me" (alaṃ me buddhena), such as "What use is the Buddha to me?" (kiṃ nu me buddhena), "I have no need of the Buddha" (na mamattho buddhena), "I am well rid of the Buddha" (sumuttāhaṃ buddhena), which are stated without reference to time in the form of verbs, are effective when connected with the preceding fourteen terms. Abandoning the training occurs only by means of these meaningful expressions, not by uttering past or future conjectures such as "I renounced" (paccakkhāsi), "I will renounce" (paccakkhissa), "Considered me" (maṃ dhāresī), "Will consider me" (maṃ dhāressasi), or "If only he would renounce" (yaṃnūna paccakkheyya). Thus, abandoning the training occurs by means of the present tense and without reference to time, not by the absence of it. The effort (payoga) is of two kinds: bodily and verbal. Here, abandoning the training occurs only through verbal effort, by making a distinction in speech in any language, in the manner of "I renounce the Buddha," not by making bodily effort, such as writing letters or showing hand gestures. Thus, abandoning the training occurs only through verbal effort, not by the absence of it.

The person (puggala) is of two kinds: the one who renounces and the one to whom he renounces. Here, if the one who renounces is not one of the insane, deranged, mentally disturbed, or in pain, and if the one to whom he renounces is a human being, not one of the insane, etc., and is present, then the abandoning of the training occurs. Indeed, informing someone who is not present, whether by messenger or letter, is not effective. Thus, abandoning the training depends on the persons as stated, not on the absence of them. Awareness (vijānana) is of two kinds: specified and unspecified. Here, if one says, specifying to whom he will inform, "I will announce to this person or these people," and if they, as is their nature in the world as human beings, understand the words upon hearing them at the moment of attention (āvajjanasamaye), then immediately after his words, if any human being understands the meaning of the statement in any way, such as "This person is disgusted" or "He desires the life of a layman," the training is abandoned. But if they understand after thinking, "What did he say?" at a later time, or if others understand, the training is not abandoned. However, if one announces without specifying to whom, and if any human being understands the meaning of the statement in the manner stated, the training is abandoned. Thus, abandoning the training depends on understanding, not on the absence of it. Thus, it should be seen that abandoning the training occurs only by means of these factors—mind, etc.—described in the manner stated, and not otherwise.

The Explanation of Abandoning the Training is Concluded.

Explanation of the Root Rules (Mūlapaññatti)

55. Beginning from here: Beginning from the coarse expression. To show that sexual intercourse is coarse in itself and also because of the surrounding coarse things such as seeing, etc., because etc., is stated. Of those who lust: Of those who are stained by sexual desire. Of those who are overcome: Of those whose minds are overcome by sexual desire. To show that the word "sexual intercourse" is a synonym, similar is stated, meaning similar in being stained, etc. This is stated for the most part, since sexual intercourse is accomplished for one even if the other lacks desire. Or the word "sexual intercourse" is a synonym for both words; "methuna," "yugaḷa," "yamaka," and "ubhaya" are one in meaning, hence he said, of both who are stained. Indeed, in the Pali it is said, "The coming together of two and two." By means of: Karaṇa is in the sense of location, meaning he inserts his organ into the female organ. "Nimitta" and "aṅgajāta" are one in meaning. "Tilaphala" means a sesame seed, not a fruit with a pod, hence he said, even the size of a sesame seed. In an unexposed place: In a damp area of the organ that is naturally covered and not touched by natural air. Even if such a place dries out due to some change in the air, it is still considered an unexposed place, and the offense is still pārājika.

Vemajjha: It refers to the inner surface of the opened female organ, as he inserts it without touching the four sides. But in the male organ, majjha refers to the tip. Above: It refers to the tip of the organ being inserted, similar to the back of the middle joint of a bent finger when it is bent and inserted. Inserting below: Inserting it touching the lower part of the female organ, meaning he inserts it such that the lower surface of the unexposed area of the female organ touches even a sesame-seed's worth of his organ. Touching is the insertion here, and so it is in the rest. There is no pārājika for one who inserts it without touching anywhere and brings it out into the open air, but there is a dukkata, like in the case of the headless corpse (pārā. 73). Inserting touching with the middle: Inserting it touching the inner surface, meaning he inserts it such that it touches the inner surface. There is no pārājika for one who inserts it without touching anywhere and brings it out into the open air, but there is a dukkata in the case of the headless corpse (pārā. 73). Inserting it touching only with the middle: Inserting it touching with the tip. Having contracted with the back of the middle joint: Even one who inserts it touching the upper part, having contracted the organ with the back of the middle joint of his finger. Like what? Like a bent finger is the connection. Or the connection is like a bent finger with the back of the middle joint; it should also be connected as like inserting a bent finger with the back of the middle joint. With the upper part: With the upper tip of the contracted organ.

There etc., he said. However, six places have been stated below in terms of grasping what should not be grasped. Even for one inserting it like a balance beam: For one inserting it straight without contracting it. Cammakhīla: It is a skin growth that appears on the organ, like on the neck of a goat, and they also call it "uṇṇigaṇḍa." Instead of saying, "Upahatakāyappasāda," by saying naṭṭhakāyappasāda, even if the sense of body is damaged by some cause when there is the aspect of being taken up, he shows that the offense is still pārājika in the case of the damaged sense object (pārā. 73). However, it should be understood that even when the sense of the female organ is destroyed, if there is the aspect of being taken up, the quality of being a pārājika object does not disappear, like with a dead body. With the taste of sexual intercourse: This is said to mean that if there is lust for bodily contact, there is a saṅghādisesa offense. Seeds: Eggs.

Having covered the mouth: It is said that not covering the mouth with a fan and sitting down, even with a laugh that has arisen due to carelessness, is disrespectful. Or apidhāyā means having covered, meaning it is not proper to sit laughing while covering the mouth with a fan. Dantavidaṃsaka: Showing the teeth. Gabbhitena: Without contracting "inappropriate speech," meaning with enthusiasm arising in speaking with complete intention.

Explanation of the Additional Rules (Anupaññatti)

Pārājika objects: All those who are of different kinds, such as female, male, etc., in whose three paths there is an opportunity for the insertion of the organ even to the size of a sesame seed, are included, not the others. However, here, in accordance with the Pali phrase "tiracchānagatāyāti," it is stated in the feminine gender with "na sabbā," etc. Gonasā: A kind of snake, which has large circles on its back. Although tortoises and frogs are quadrupeds, they are included with the footless due to their commonality of being aquatic. Mukhasaṇṭhāna: The shape of the lip skin. Vaṇasaṅkhepa: The inclusion of wounds. The gross offense in a wound should be understood based on the sutta, "He inserts the improper path into the improper path; the offense is a gross offense" (pārā. 66). Maṅgusā: Mongooses. This very meaning: Because this verse of the Parivāra was originated in the context of explaining the words pārājika etc., which were said to mean that he defeats him who commits it. Bhaṭṭho: Fallen from the teaching. Niraṅkato: Rejected. This: The pārājika which is in the form of an offense. Chinno: Broken in the middle.

By monks who are of sound standing: Here, pakatattā means those who have not committed a pārājika and have not been suspended. However, some say, "Because it is said in the commentary that it should be done together by monks who are of sound standing, there is no fault in doing Saṅgha activities such as the uposatha together even with shameless monks who are of sound standing," but that is not proper, because that meaning is not established by this statement. For if a Saṅgha activity is done, it is done by those of sound standing, not by those who are not of sound standing. Thus, this statement is intended to reject association with those who are not of sound standing, not that Saṅgha activities must be done together by all those of sound standing, including the shameless ones. Thus, even among those of sound standing, association with each other and with shameless monks in doing activities together is prohibited when they have committed a shared offense, as this is intended to regulate association. Indeed, it was said, "If the entire Saṅgha, having committed a shared offense, performs the uposatha without following the stated procedure, the entire Saṅgha incurs an offense in the manner stated" (kaṅkhā. aṭṭha. nidānavaṇṇanā). "Where material use is allowable, the use of the Dhamma is also allowable there," and the use with shameless monks has been prohibited in the commentary, because doing activities together is also a use of the Dhamma. Therefore, just as in the Pali, the meaning of the rule for specifying the individual who has committed a pārājika offense—"The bhikkhu who is ordained by a formal act with four motions…pe… is intended in this context"—it is not established that all those ordained by a formal act with four motions are individuals who have committed a pārājika offense, because it is possible for trainees (sekha) and others who have not committed pārājikas, but rather, it is established that among those ordained by a formal act with four motions, shameless, ignorant worldlings who have committed pārājika offenses are found, but not those ordained with the "Come, bhikkhu" ordination, etc., so likewise here, among those of sound standing, those who are without offense, conscientious, desirous of training, and worthy of doing activities together are found, but not those who are not of sound standing. Thus, only this kind of specification is established, because those who are not of sound standing are not able to fulfill the quorum and are subject to the rule of non-association. However, it should be understood that if shameless monks are included in the quorum and accomplish the activity, since they are not included among those with whom association is forbidden, the offense does not disappear for those who, having not performed the required procedure, perform the activity while mixing with them. Indeed, it was said, "One shameless monk makes even a hundred shameless" (pārā. aṭṭha. 2.585), and therefore he will say, "All the conscientious monks live together in these activities," etc. And this meaning will become clear in detail above.

Likewise: Refers to "with boundaries that are defined," etc. Learning the training rules taught by the Buddha in terms of acts of concord such as worshiping, eating, entering a village, performing customary duties, giving instruction, questioning, and reciting together is called "samasikkhatā," and to show that this should be learned together only with conscientious monks, not with shameless ones, he said, "But what is taught…pe… is called samasikkhatā." Here, the training rules that should be learned together with conscientious individuals in terms of non-transgression and in terms of giving instruction and questioning are called samasikkha, and the fact that learning those samasikkha should be learned by conscientious monks in the manner stated is called samasikkhatā. In the activities mentioned, there is no association of shameless monks with conscientious monks unless they have adopted conscientious behavior, and they dwell outside of them, hence he said, "All the conscientious monks," etc.

56. Yaṃ taṃ vuttaṃti sambandho.Vatthumeva na hotī: It is said to dispel the doubt of pārājika in regards to the organs of female figures made of gold etc., because the usage of nimitta can be applied to them. Therefore, when doubt arose with objects made of clay and paintings that are acceptable according to the discipline, the fact of no pārājika was stated.

Explanation of the First Fourfold Set

57. Assā: It is a verb, and showing its meaning, he said "hoti," meaning "it would be," and to say that is to say "hoti." In the second alternative meaning, "hoti" is the remainder of the statement.

58. Sādiyantassevā ti ettha sādiyanaṃ nāma sevetukāmatācittassa uppādanamevāti āha ‘‘paṭisevanacittasamaṅgissā’’ti. Paṭipakkhanti aniṭṭhaṃ ahitaṃ. ‘‘Bhikkhūnaṃ paccatthikā bhikkhupaccatthikā’’ti vutte upari vuccamānā rājapaccatthikādayopi idheva pavisantīti taṃ nivattanatthaṃ bhikkhū eva paccatthikāti rājapaccatthikānurūpena attho dassito. Tasmiṃ khaṇeti pavesanakkhaṇe. Aggato hi yāva mūlā pavesanakiriyāya vattamānakālo pavesanakkhaṇo nāma. Paviṭṭhakāleti aṅgajātassa yattakaṃ ṭhānaṃ pavesanārahaṃ, tattakaṃ anavasesato paviṭṭhakāle, pavesanakiriyāya niṭṭhitakkhaṇeti attho. Evaṃ paviṭṭhassa uddharaṇārambhato antarā ṭhitakāle ṭhitaṃ aṅgajātaṃ, tassa ṭhiti vā ṭhitaṃ nāma, aṭṭhakathāyaṃ pana mātugāmassa sukkavissaṭṭhiṃ patvā sabbathā vāyāmato oramitvā ṭhitakālaṃ sandhāya ‘‘sukkavissaṭṭhisamaye’’ti vuttaṃ, tadubhayampi ṭhitamevāti gahetabbaṃ. Uddharaṇaṃ** nāma yāva aggā nīharaṇakiriyāya vattamānakāloti āha ‘‘nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpetī’’ti.

ubbhajāṇumaṇḍalikā (pāci. 657-658) viya. Tatthāpi hi ‘‘adhakkhakaṃ ubbhajāṇumaṇḍalaṃ āmasanaṃ vā…pe… paṭipīḷanaṃ vā sādiyeyyā’’ti (pāci. 657) sādiyanamatteyeva āpatti vuttā, bhikkhuno kāyasaṃsagge pana ‘‘kāyasaṃsaggaṃ samāpajjeyyā’’ti (pārā. 270) attano upakkamassa āpattinimittabhāvena vuttattā itthiyā phusiyamānassa kāyasaṃsaggarāge ca itthiyā sañjanitakāyacalane ca vijjamānepi attano payogābhāvena anāpattiyeva vuttāti gahetabbaṃ. Keci pana ‘‘paṭhamasaṅghādisesavisayepi parehi balakkārena hatthādīhi upakkamiyamānassa mocanassādo ca uppajjati, tena ca asucimhi mutte saṅghādiseso, amutte thullaccayaṃ evā’’ti vadanti. Aṅgārakāsunti aṅgārarāsiṃ, aṅgārapuṇṇāvāṭaṃ vā. Itthiyā upakkamiyamāne asādiyanaṃ nāma na sabbesaṃ visayoti āha imañhītiādi. Ekādasahi aggīhīti rāgadosamohajātijarāmaraṇasokaparidevadukkhadomanassupāyāsasaṅkhātehi ekādasaggīhi. Assāti asādiyantassa. Catukkaṃ nīharitvā ṭhapesīti ettha ekapuggalavisayatāya ekopi anāpattivāro pavesanapaviṭṭhaṭhitauddharaṇasaṅkhaātānaṃ catunnaṃ padānaṃ vasena ‘‘catukka’’nti vutto. Paṭhamacatukkakathāti ettha pana anāpattivārena saddhiṃ pañcannaṃ vārānaṃ vuttanayena ‘‘pañca catukkā’’ti потребуєpi ekamaggavisayatāya tesaṃ ekattaṃ āropetvā paṭhamacatukkatā vuttā. Teneva vakkhati tiṇṇaṃ maggānaṃ vasena tīṇi suddhikacatukkānī**tiādi.

Ekūnasattatidvisatacatukkakathāvaṇṇanā

59-60.Mattanti surādīhi mattaṃ. Akkhāyitanimittā idha uttarapadalopena akkhāyitasaddena vuttāti āha ‘‘akkhāyitanimitta’’nti. Jāgarantintiādi visesanarahitattā ‘‘suddhikacatukkānī’’ti vuttaṃ. Samānācariyakātherāti ekācariyassa uddesantevāsikā. Gaṅgāya aparabhāgo aparagaṅgaṃ. Vatareti garahatthe nipāto. Evaṃ vinayagarukānanti iminā upari upatissattherena vuccamānavinicchayassa garukaraṇīyatāya kāraṇaṃ vuttaṃ. Sabbaṃ pariyādiyitvāti sabbaṃ pārājikakhettaṃ anavasesato gahetvā. Yadi hi sāvasesaṃ katvā paññapeyya, alajjīnaṃ tattha lesena ajjhācārasoto pavattatīti āha ‘‘sotaṃ chinditvā’’ti. Sahaseyyādipaṇṇattivajjasikkhāpadesuyeva (pāci. 49-51) sāvasesaṃ katvāpi paññāpanaṃ sambhavati, na lokavajjesūti āha idañhītiādi. Sahaseyyasikkhāpadehi (pāci. 49 ādayo) kiñcāpi yebhuyyacchanne yebhuyyaparicchanne heṭṭhimaparicchedato pācittiyaṃ dassitaṃ, upaḍḍhacchanne upaḍḍhaparicchanne dukkaṭaṃ, tathāpi sāvasesattā paññattiyā yebhuyyacchannaupaḍḍhaparicchannādīsupi aṭṭhakathāyaṃ** pācittiyameva dassitaṃ. Idha pana niravasesattā paññattiyā bhagavatā dassitaṃ yebhuyyena akkhāyitanimittato heṭṭhā pārājikakkhettaṃ natthi, thullaccayādimeva tattha labbhati.

apicātiādimāha. Nimitte appamattikāpi maṃsarāji sace avasiṭṭhā hoti, taṃ yebhuyyakkhāyitameva hoti, tato paraṃ pana sabbaso khāyite nimitte dukkaṭamevāti dassento āha ‘‘tato paraṃ thullaccayaṃ natthī’’ti. Keci panettha vaccamaggādiṃ cattāro koṭṭhāse katvā ‘‘tesu dve koṭṭhāse atikkamma yāva tatiyakoṭṭhāsassa pariyosānā khāyitaṃ yebhuyyakkhāyitaṃ nāma, tato paraṃ thullaccayaṃ natthi, yāva catutthakoṭṭhāsassa pariyosānā khāyitaṃ, tampi dukkaṭavatthuyevā’’ti ca vadanti, taṃ na yuttaṃ.Matasarīrasmiṃyeva veditabbanti mataṃ yebhuyyena akkhāyitantiādivacanato vuttaṃ.Yadipi nimittantiādi jīvamānakasarīrameva sandhāya vuttaṃ tasseva adhikatattā. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) ‘‘jīvamānakasarīrassa vuttappakāre magge sacepi tacādīni anavasesetvā sabbaso chinne’’tiādi vuttaṃ.Sabbaso khāyitanti nimittamaṃsaṃ sabbaṃ chinnanti attho.Nimittasaṇṭhānanti chinnamaṃsassa anto yāva muttavatthikosā chiddākāro abbhantarachavicammamatto itthinimittākāro, tenāha ‘‘pavesanaṃ jāyatī’’ti.Nimittasaṇṭhānaṃ pana anavasesetvāti pavesanārahachiddākārena ṭhitaabbhantaramaṃsādiṃ anavasesetvā. Etena yāva paveso labbhati, tāva maggoyevāti dasseti.Nimittato patitāya maṃsapesiyāti idaṃ nimittasaṇṭhānavirahitaṃ abbhantaramaṃsakhaṇḍaṃ sandhāya vuttaṃ. Nimittasaṇṭhānaṃ akopetvā samantato chinditvā uddhaṭamaṃsapesiyā pana matasarīre yebhuyyena akkhāyitanimitte viya upakkamantassa pārājikameva.

matasarīre panātiādimāha.Vatthikosesūti purisānaṃ aṅgajātakosacammesu. ‘‘Navadvāro mahāvaṇo’’tiādi (mi. pa. 2.6.1) vacanato manussānaṃ akkhināsādīni vaṇasaṅkhepena thullaccayakkhettānīti tesupi thullaccayaṃ vuttaṃ, evaṃ manussānaṃ matasarīrepi, tenāha mate allasarīretiādi. Tattha allasarīreti akuthitaṃ sandhāya vuttaṃ. Pārājikakkhetteti yebhuyyena akkhāyitampi sandhāya vuttaṃ. Thullaccayakkhetteti upaḍḍhakkhāyitādimpi sandhāya vuttaṃ. Ettha ca akkhināsādithullaccayakkhettesu yebhuyyena akkhāyitesupi thullaccayaṃ, upaḍḍhakkhāyitādīsu dukkaṭanti veditabbaṃ. Sabbesampī**ti yathāvuttahatthiādīhi aññesaṃ tiracchānānaṃ saṅgaṇhanatthaṃ vuttaṃ. Tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ pana aṭṭhakathāppamāṇena gahetabbaṃ, ‘‘amaggena amaggaṃ paveseti, āpatti thullaccayassā’’ti (pārā. 66) hi sāmaññato vuttaṃ, na pana manussānanti visesetvā. Yadi hi manussānaññeva vaṇesu thullaccayaṃ siyā, hatthiassādīnaṃ nāsavatthikosesupi paṭaṅgamukhamaṇḍūkassa mukhasaṇṭhānepi ca vaṇasaṅkhepato thullaccayaṃ na vattabbaṃ siyā, vuttañca. Tasmā aṭṭhakathācariyā evettha pamāṇaṃ. Matānaṃ tiracchānagatānanti matakena sambandho.

Methunarāgoca nāma kāyasaṃsaggarāgaṃ mocanassādañca muñcitvā visuṃ dvayaṃdvayasamāpattiyā rāgo, so ca purisādīsupi uppajjati, tena ca apārājikakkhette itthisarīrepi upakkamantassa asucimhi muttepi saṅghādiseso na hoti, khettānurūpaṃ thullaccayadukkaṭameva hotīti veditabbaṃ. Appavesentoti iminā tīsu maggesu pavesanādhippāye asatipi methunarāgena bahi ghaṭṭanaṃ sambhavatīti dasseti, teneva thullaccayaṃ vuttaṃ, itarathā pavesanādhippāyena bahi chupantassa methunassa pubbapayogattā dukkaṭameva vattabbaṃ siyā. Nimittena nimittaṃ chupati thullaccayanti idañca ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252) imassa cammakkhandhake āgatassa suttassa vasena vuttaṃ. Tattha ca kesañci aññathāpi atthavikappassa bījaṃ dassento mahāaṭṭhakathāyaṃ panātiādimāha. Mukheneva chupanaṃ sandhāyāti oṭṭhajivhādimukhāvayavena chupanaṃ sandhāya. Oḷārikattāti ajjhācārassa thullattā. Taṃ sandhāyabhāsitanti taṃ yathāvuttasuttaṃ. Suttañhi ajjhācāraṃ sandhāya paṭicca vuttattā ‘‘sandhāyabhāsita’’nti vuccati. Suṭṭhusallakkhetvāti piṭṭhiṃ abhiruhantānaṃ aṅgajātamukheneva nimittachupanassa sambhavaṃ methunarāgīnañca aṅgajātena chupanasseva anurūpatañca sutte ca ‘‘mukhenā’’ti avuttatañca aññañca nayaṃ yathābalaṃ suṭṭhu sallakkhetvāti attho. Saṅghādisesoti manussitthiṃ sandhāya vuttaṃ. Passāvamagganti idaṃ cammakkhandhake nidānavasena vuttaṃ. Itaramaggadvayaṃ pana nimittamukhena chupantassa vaṇasaṅkhepena thullaccayameva. Vuttanayenevāti methunarāgeneva. Nimittamukhena pana vinā methunarāgena manussitthiyā vā tiracchānagatitthiyā vā passāvamaggaṃ pakatimukhena chupantassa dukkaṭameva pakatimukhena pakatimukhachupane viya, itarathā tatthāpi thullaccayena bhavitabbaṃ, tañca na yuttaṃ khandhakasuttepi tathā avuttattā. Kāyasaṃsaggarāgena dukkaṭanti nimittamukhena vā pakatimukhādiṃ itarakāyena vā kāyasaṃsaggarāgena chupantassa dukkaṭameva.

Ettha ca kāyasaṃsaggarāgena bahinimitte upakkamato ajānantasseva aṅgajātaṃ yadi pārājikakkhettaṃ chupati, tattha kiṃ hotīti? Keci tāva ‘‘methunarāgassa abhāvā manussitthiyā saṅghādiseso, sesesu vatthuvasena thullaccayadukkaṭānī’’ti vadanti. Aññe pana ‘‘pavesanakkhaṇe phassassa sādiyanasambhavato balakkārena upakkamanakkhaṇe viya pārājikamevā’’ti vadanti, idameva yuttataraṃ. Maggattayato hi aññasmiṃ padeseyeva kāyasaṃsaggādirāgabhedato āpattibhedo labbhati, na maggattaye. Tattha pana yena kenaci ākārena phassassa sādiyanakkhaṇe pārājikameva, teneva paropakkamena pavesanādīsu rāgabhedaṃ anuddharitvā sādiyanamattena pārājikaṃ vuttaṃ.

Santhatacatukkabhedakathāvaṇṇanā

61-2.Paṭipannakassāti āraddhavipassakassa. Upādinnakanti kāyindriyaṃ sandhāya vuttaṃ. Upādinnakena phusatīti upādinnakasarīrena phusīyatīti kammasādhanena attho daṭṭhabbo. Atha vā evaṃ karonto bhikkhu kiñci upādinnakaṃ upādinnakena na phusatīti attho. Lesaṃ oḍḍessantīti lesaṃ ṭhapessanti, parikappessantīti attho. Santhatādibhedehi bhinditvāti santhatādivisesanehi visesetvā. Santhatāyāti samudāye ekadesavohāro daḍḍhassa paṭassa chiddantiādīsu viya. Yathā hi paṭassa ekadesova vatthato daḍḍhoti vuccati, taṃ ekadesavohāraṃ samudāye paṭe upacārato āropetvā puna taṃ samudāyaṃ daḍḍhappadesasaṅkhātachiddasambandhībhāvena ‘‘daḍḍhassa paṭassa chidda’’nti voharanti, evamidhāpi itthiyā maggappadesavohāraṃ samudāyabhūtāya itthiyā āropetvā puna taṃ itthiṃ santhatamaggasambandhiniṃ katvā santhatāya itthiyā vaccamaggenā**tiādi vuttaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. pārājikakaṇḍa 2.61-62) panettha ‘‘ekadese samudāyavohāro’’ti vuttaṃ, taṃ na yuttaṃ avayavavohārena samudāyasseva patīyamānattā. Itarathā hi santhatāya vaccamaggenāti itthiliṅgatā maggasambandhitā ca na siyā, ekadese samudāyopacārassa pana ekadesova attho sākhāya chijjamānāya rukkho chijjatītiādīsu viya.

Santhato nāmātiādi was said. Yattake paviṭṭheti, when entered by the size of a sesame seed. Although there is contact with the eyes, nose, etc., it is only according to the reality, thus he says, thullaccayakkhette thullaccayantiādi. Khāṇuṃ ghaṭṭentassa dukkaṭanti, having inserted a wooden stake into the female organ and if one rubs against a stake that is level or protruding, there is a dukkaṭa offense for the rubbing, because there is no insertion. But if, having inserted the tip of the stake slightly into the hidden area, he touches the unarisen tip of the stake with his organ, it is a pārājika offense. Tassa talanti, the inner surface of bamboo, reed, etc. Bahiddhā khāṇuketi, this is said referring to the tip protruding outside of bamboo segments, etc., inserted inside. Yathā ca itthinimittetiādīsu, just as rubbing, etc. with a stake in the urinary tract of a woman has been described, so everywhere, in the anal passage and other places, the characteristics should be understood, is the meaning.

Explanation of the Fourfold Division Beginning with Rājapaccatthikā

65. Kerāṭikāti, deceivers. First, only showing female swindlers, now, in order to show by including other swindlers, it was said, ‘‘itthidhuttasurādhuttādayo vā’’ti.

Explanation of the Cases of Offense and Non-offense

66. There is no acknowledgment, no desire to engage, and the practice of the path with the path, because two factors are accomplished. But for one who is violated, only one factor is accomplished, the practice of the path with the path, and the approval, known as the desire to engage, is not accomplished. Therefore, he should be destroyed by the acknowledgement "I approve" when asked. Tatthevāti, in the Great Wood in Vesāli itself. Sabbaṅgagatanti, pervading the entire body. Since it was said, "like blood," it should be understood as everywhere in places separate from the hair, etc. Niccameva ummattako hotīti, this was said referring to one whose bile, having moved from the bile sac, always comes out. But it should be understood that one whose bile has moved and remains in the bile sac, or sometimes comes out and then comes out again, also regains consciousness intermittently and regains normal health through medicine.

The Explanation of the Padabhājanīya is Concluded.

Explanation of Miscellaneous Matters

Pakiṇṇakanti, in a mixed manner. Samuṭṭhānanti, the cause of arising. Kiriyātiādi, is merely an example, because it includes non-action and others as well. Kusalaṃ saha vedanāya ca veditabbaṃ should be construed. Sabbasaṅgāhakavasenāti, in terms of encompassing all the training rules, the six origins of offenses stated thus: "body, speech, body and speech, body and mind, speech and mind, body, speech, and mind." Origins, etc., in fact, pertain only to the offense, not to the training rule. However, the statement of the origins, etc., under the heading of the training rule is for the purpose of grasping the specific offenses for each training rule. In this way, the specific nature of the offense is discerned, because the word "offense" is common to all offenses. Among these six origins, the first three are unintentional, and the last three are intentional. In short, having known this miscellaneous matter, it should be understood, is the connection. Chasamuṭṭhānaṃ, this has six origins. Similarly, for the rest too.

Atthi kathinasamuṭṭhānantiādi is a showing of the dual-origin and single-origin by way of origin-headings. For there are thirteen origin-headings: the origin of the first pārājika, the origin of taking what is not given, the origin of acting as a go-between, the origin of formal accusation, the origin of the kathina, the origin of goat's hair, the origin of defilement of words, the origin of travel, the origin of theft, the origin of teaching the Dhamma, the origin of declaring what is factual, the origin of inciting a thief, and the origin of non-permission. Therein, atthi chasamuṭṭhānanti, with this, the origin of acting as a go-between is stated, because there is no five-origin, without saying “atthi pañcasamuṭṭhāna”, it said, “atthi catusamuṭṭhāna”, and with this, the origin of travel and the origin of non-permission are included. For that which arises from the first, third, fourth, and sixth origins, this is the origin of travel. But that which arises from the second, third, fifth, and sixth, this is the origin of non-permission. Atthi tisamuṭṭhānanti, with this, the origin of taking what is not given and the origin of declaring what is factual are included. For that which arises from the three intentional origins, this is the origin of taking what is not given. But that which arises from the three unintentional origins, this is the origin of declaring what is factual. Atthi kathinasamuṭṭhānantiādinā, it encompasses the dual-origin and single-origin according to the remaining origin-headings. Therein, that which arises from the third and sixth, this is called the origin of the kathina. But that which arises from the first and fourth, this is the origin of goat's hair. That which arises from only the sixth, this is the origin of relinquishing responsibility, the same is also named "the origin of formal accusation." Thus, eight offense-headings have been shown in essence. With the word "ādi" here, the remaining five origin-headings are included: the origin of the first pārājika, the origin of defilement of words, the origin of theft, the origin of teaching the Dhamma, and the origin of inciting a thief. Therein, that which arises from body and mind, this is the origin of the first pārājika. That which arises from the second and fifth, this is the origin of defilement of words. That which arises from the fourth and sixth, this is the origin of theft. That which arises only from the fifth, this is the origin of teaching the Dhamma. That which arises from the fifth and sixth, this is the origin of inciting a thief. And here, among the latter three intentional origins, single-origins are threefold by way of each single-origin. But dual-origins should be understood as fivefold by way of arising from the first and fourth, or the second and fifth, or the third and sixth, or the fourth and sixth, or the fifth and sixth origins.

tatrāpītiādi was said. Kiñcīti, a training rule. Kiriyatoti, from action, like digging the earth, etc., (pāci. 84-85) from deeds generated by bodily and verbal expression. Akiriyatoti, from non-action, like the first kathina, etc., (pārā. 459 ādayo) simply by not doing what should be done. Kiriyākiriyatoti, like receiving a robe from a non-related nun, etc. (pārā. 508 ādayo). Siyā kiriyato, siyā akiriyato, like receiving silver, etc. (pārā. 582 ādayo), siyā kiriyato, siyā kiriyākiriyato, like building a hut, etc. (pārā. 342). Because of the absence of perception of transgression, there will be release, thus saññāvimokkhanti, a middle-term-omitted compound should be seen. Cittaṅgaṃ labhati, it obtains the mental factor, because it arises from intentional origins alone. Itaranti, that which has no mental factor requirement, that, this pair on perception has been spoken of in terms of non-offense, in terms of offense, it is only the intentional pair, so much is the difference, in meaning, they are the same.

atthi sikkhāpadaṃ kāyakammanti stating with this, only actions of body and speech are mentioned, thus just two are stated. But in detail, together with actions of body and speech, it becomes just three. Therefore, in the Mātikā Aṭṭhakathā (Kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā) it is said, "All are threefold by way of actions of body, actions of speech, and both." Therefore, here too, in the case of taking what is not given, etc. (pārā. 89), actions of body, actions of speech, and both are shown. Atthi pana sikkhāpadaṃ kusalanti, etc., is said by way of imputation of cause to effect regarding the mind that gives rise to the offense, but not by way of the offense being a wholesome, etc., ultimate reality, because the offense is of conventional nature. The Blessed One has established the convention of offense based on wholesome, unwholesome, etc., ultimate realities. For he will say, "That which one incurs with a wholesome mind is wholesome," etc. (pārā. aṭṭha. 1.66 pakaṇṇakakathā). The offense, which is subject to the command of the Blessed One, is not of wholesome, etc., ultimate reality, because of the possibility of offenses for those who are not fully ordained and those who are first-time offenders, and because of the impossibility of its purification by confession, etc. The offense, being of wholesome, etc., nature, arising by the power of cause, does not cease in those who are not fully ordained, etc., and once it has arisen, its destruction by anyone is not possible. There is the statement that the offense vanishes by confession, etc., which destroys defilements, but by that the unwholesome, etc., does not vanish. For a bhikkhu who has incurred a Pārājika offense by an act like matricide, the Pārājika offense vanishes by taking the symbols of a layperson and renouncing the state of a bhikkhu, but the unwholesome act of killing a living being, etc., does not vanish due to its being an action with immediate result, etc. Therefore, the offense is a convention established by the Blessed One in dependence on wholesome, unwholesome, etc., name-and-form phenomena arising according to conditions, based on the ten purposes such as restraining the foolish (pārā. 39; pari. 2), and it should be understood that it is nominally vanished by performing the appropriate remedy according to the rule. Therefore, he said, dvattiṃseva hi āpattisamuṭṭhāpakacittānīti, etc. By being the cause of arising of offenses, the distinction of wholesome, etc., from offense is established here. For it is not proper that what arises from it is not different from it, because of the possibility of cutting off the distinction between arising and what has arisen. In the Sāratthadīpanī (sārattha. ṭī. pārājikakaṇḍa 2.66 pakiṇṇakakathāvaṇṇanā), it is said that the wholesomeness of the offense is not possible in the ultimate sense, because of the statement, "The basis of the offense may be unwholesome, may be indeterminate, there is no basis of the offense that is wholesome." With the understanding that "unwholesomeness and indeterminacy are possible for the offense," to establish the indeterminacy of form even at the moment of arising of a wholesome mind, based on this commentary statement, "That which one incurs with a wholesome mind is wholesome, the others with the others" (pārā. aṭṭha. 1.66 pakiṇṇakakathā), it is said, "By the statement 'That which one incurs with a wholesome mind,' the offense taken under the heading of training rule is incurred by one possessing a wholesome mind. However, by this statement, it shows that the wholesomeness that is said of the offense is by way of designation, not in the ultimate sense. For, while incurring an offense with a wholesome mind, one incurs an indeterminate offense reckoned as the form aggregate, which occurs as a transgression of the training rule, either with or without intimation." There, regarding the statement "That which one incurs with a wholesome mind," it is said, "However, by this statement, it shows that the wholesomeness that is said of the offense is by way of designation, not in the ultimate sense." Thus, by the statement "the others with the others," since the meaning of "that which one incurs with an unwholesome mind is unwholesome, that which one incurs with an indeterminate mind is indeterminate" has been stated, regarding the statement "the others," it should be said, "By this statement also, it shows that the unwholesomeness and the indeterminacy that are said of the offense are by way of designation." We do not see the reason for stating only in the wholesome aspect without saying so. However, the statement "The basis of the offense may be unwholesome," etc., is stated as a cause, but that too is without reason, because the state of unwholesomeness, etc., has been taught by way of designation in the manner stated below by "that which one incurs with an unwholesome mind is unwholesome," etc., and because the usage of wholesomeness for the offense is not proper, it is said, "there is no basis of the offense that is wholesome." For, even when the offense arises from a wholesome mind, since it has been rejected by the Blessed One and is of blameworthy nature, the usage of blameless wholesomeness is not proper even by imputation of cause, because of the mutual contradiction of blameworthy and blameless. Just as the usage of arising, etc., for birth, aging, and dissolution is not proper due to the instability, etc., of the conventional truths like space, etc., so too, here also, the usage of wholesomeness is not proper due to the contradiction. However, the usage of unwholesomeness, etc., is proper, but the nature of unwholesomeness, etc., by imputation of cause does not transcend the faults as stated. Even of a Sutta, just as there is no contradiction with what is in accordance with the Sutta, Sutta, etc., so too, the meaning should be understood.

In the Duṭṭhadosa Sikkhāpada Aṭṭhakathā, to negate the nature of unwholesomeness, etc., of the offense as imagined by others, it will say itself, "From the statement of no offense for the first offender... one should understand that the basis of the offense is merely a regulation." Therefore, "the convention of offense established by the Blessed One arises with the arising of that particular wholesome, etc., phenomena," and "it lasts until the cause of subsidence," and "it vanishes by the causes of subsidence" are spoken of. Even though the offense is of conventional nature, for one who deliberately incurs it and does not perform expiation, it becomes a heap of unwholesomeness and an obstacle to the path to heaven due to carelessness, so the conscientious do not transgress it according to the rule, and due to the cause of non-transgression, their qualities like virtue, etc., of endless variety increase. The restriction "thirty-two" is made because the body and speech intimations that are the causes of offenses arise only with these, but not because all offenses arise only with these. For those who lie down and sleep, and those who have attained Jhāna and Nirodha Samāpatti, offenses such as sharing the same lodging are possible with the resultant appanā-cittas and form phenomena that give rise to non-intimation.

Dasāti are eight great functional cittas together with the two mind-element and mind-consciousness-element that are the cause of action. Without knowing the regulation, the superknowledges should be understood as the cause of arising of offenses in psychic powers, transformation, etc. And here, it should be understood that only this difference is obtained: some training rules are only of unwholesome mind, some are of two minds as wholesome and indeterminate, and some are of three minds, and no other. Kiriyāsamuṭṭhānanti it is said that the movement of limbs, etc., that arises by the action of another is produced only by that mind when it arises in the serving mind reckoned as the mind that approves, otherwise it should be said "it may be of functional arising, it may be of non-functional arising."

In the Sāratthadīpanī (sārattha. ṭī. pārājikakaṇḍa 2.66 pakiṇṇakakathāvaṇṇanā), it is said, "kiriyasamuṭṭhānanti this is said mostly because there is non-functional arising for one who approves when there is action by another," etc., that should not be taken because it is not said in the Pāḷi and commentaries that the first Pārājika is of non-functional arising. For it is said, "There is no offense at the mind-door" (kaṅkhā. aṭṭha. paṭhamapārājikavaṇṇanā; pārā. aṭṭha. 2.583-4). How indeed could one who approves of sexual intercourse by the action of another not approve of the movement of one's own limbs, etc.? But it should be seen that even subtle intimations arise due to the arising of mind-produced form in the entire body in accordance with the approving minds. Therefore, he said, kāyadvāreneva samuṭṭhānato kāyakammanti, etc. Cittaṃ panettha aṅgamattaṃ hotīti the bodily intimation alone is the cause in the state of bodily action, not the mind. Here, it is merely a factor of the intimation reckoned as body, not of the state of bodily action, otherwise the sexual intercourse should be said to be "mental action." Therefore, he said, "na tassa vasena kammabhāvo labbhatīti." Kammabhāvoti the state of bodily action. Sabbañcetanti this arising, etc. Sikkhāpadasīsenāti by the heading of the training rule, for the purpose of taking only the offense that is fixed for that particular training rule.

The explanation of the Miscellaneous Account is concluded.

Explanation of the Adjudication of Cases

Idaṃ kīnti is a question of desire to speak. Imātiādi is the answer. Vinītavatthūni are the cases adjudicated by the Blessed One by "you, bhikkhu, have incurred an offense," etc. (pārā. 67). Uddānagāthā is the verse that is like a summary, because it lifts up and shows each case, it is said to be the summary verse, the collection verse, the outline verse. Vatthu gāthāti the Pāḷi of the Adjudication of Cases beginning with "tena kho pana samayena aññataro bhikkhūtiādi" is called "vatthugāthā" because of the compilation of those Adjudication of Cases, not by way of the characteristics of metrical composition. Or here, the meaning should be seen as "the verse of the cases" is the cases and the summary verses. Etthāti in the Adjudication of Cases. Dutiyādīnanti of the second Pārājika, etc. That which artisans such as painters learn painting, etc., by seeing, that is paṭicchannakarūpaṃ, meaning image-form.

67. Purimāni dveti are the two cases of the female monkey and the Vajjiputtaka. Those too were placed among the Adjudication of Cases again because they were adjudicated by the Blessed One. Although in that case, initially there was no remorse for him, it is said in reference to the remorse that arose later by referring to the words spoken by the bhikkhus and the Blessed One with criticism. Initially, it was reported to the Blessed One by the bhikkhus and Ānanda Thera, and after the Blessed One declared their being Pārājika offenses, they, being afraid, went themselves and reported their remorse later. They also reported by way of acknowledging "It is true, Blessed One," after being asked by the Blessed One with "Is it true that you...?" The Blessed One also adjudicates their being Pārājika offenses by "you have incurred an offense," etc. However, in the Anupaññattikathā, all that was not said, but only a little that was in accordance with the secondary precepts was said. Here too, it should be understood that it is said thus only to show that those cases were adjudicated by the Blessed One. Some, without considering this intention, say "these cases are different." Kuseti are kusa grasses. Kesehīti are human hairs.

68. Vaṇṇapokkharatāyāti here, pokkhalaṃ means prosperous and beautiful, its state is said with ra-kāraṃ added as "pokkharatā," the meaning is prosperity and beauty. Padhaṃsesīti overcame. Na limpatīti does not adhere.

69. Bhikkhunīs of such changing gender, although fully ordained in one sense, are considered as fully ordained in both Saṅghas, because bhikkhunī ordination is superior to bhikkhu ordination. Pāḷiyaṃ, "tāhi āpattīhi anāpatti," the instrumental word should be related to the word "anujānāmi." He says, "purisa…pe… itthisaṇṭhānaṃ uppanna," that the female gender, meaning the female form such as breasts, has arisen. However, that which is not continuous is already said by "the male organ is also obstructed, and the female organ has arisen," thus, above too, the taking of the female organ, etc., should be understood only by the taking of the gender. Tāti are the offenses, the connection is with "tassa vuṭṭhātunti," the meaning is "let them be raised up from those offenses." How? He says, tā sabbāpi bhikkhunīhi kātabbantiādi. Thus, he shows the procedure such as the attendance on the Order for a heavy offense, whether concealed or unconcealed.

Okkantikavinicchayoti an investigation that descends according to the context. Balavaakusalenāti by strong unwholesomeness such as adultery. Dubbalakusalenāti by wholesome that has become weak from just that, having its power struck by the strong unwholesome as stated. Dubbalaakusalenāti by the unwholesome such as adultery that has become weak from just that, having its power struck by the strong wholesome of the practice of celibacy, etc., that produces the male state. Because in the good destiny, the two genders are karma-produced, destruction is only by unwholesome and arising is only by wholesome, he says, ubhayampītiādi. However, in the bad destiny, arising and destruction of both are only by unwholesome, there the difference is only the state of weak and strong.

mayantiādi.Bahigāmeti in another village. It is said that "another village...or there is no offense" (pāci. 693), which is said to conform to the characteristic of non-offense, beginning with "Dutiyikā bhikkhunī pakkantā vā hotītiādi".Kopetvāti having abandoned. Lajjiniyo…pe… labbhatīti it is said, conforming to the non-offense stated in "āpadāsū," because even if there is no support for one distressed by the difficulty of changing gender, reversion to the lower state is possible. Therefore, one should go only after taking a dutiyikā. Alajjiniyo…pe… labbhatīti it is said that because an offense is possible in communal living with shameless ones, they adhere to the dissenting party. From this, it should be understood that "association with shameless ones is not proper." For if it were proper, even without a dutiyikā, there would still be an offense in going to another village, etc., because they are supportive, like a group of supportive modest bhikkhunis. Ñātikā na honti…pe… vaṭṭatīti vadantīti by this, it indicates the future in the commentaries. Even there, without trustworthy relative bhikkhunis, for one who does not delight in the state of being a bhikkhu and is naturally proud, due to the possibility of a state of danger, even though that statement is not refuted, it should be understood that it is not proper for others. Bhikkhubhāvepīti even during the time of being a bhikkhu. Taṃ nissāyāti having that teacher as one's support. Upajjhā gahetabbāti an upajjha should be taken for the purpose of receiving higher ordination.

Vinayakammanti said with reference to dispensation (vikappanaṃ). Puna kātabbanti should be dispensed again. Puna paṭiggahetvā sattāhaṃ vaṭṭatīti it is said to show that it is proper to use it again after receiving it again, because of the saying "I allow, O bhikkhus, for bhikkhunis to have a common store managed by bhikkhus, and for bhikkhus to have a common store managed by bhikkhunis, having accepted (it)" (cūḷava. 421). Sattame divaseti this is said to show that it is proper to use it again for seven days even without incurring a nissaggiya offense. Pakatattoti with unchanging gender. Rakkhatīti it protects from abandoning that acceptance, the meaning is that it does not abandon the acceptance due to non-separation.

Sāmaṃ gahetvāna nikkhipeyyāti having accepted it with one's own hands, one should put it down. Paribhuñjantassa āpattīti for one who uses it again without re-accepting it after a change of gender, there is an offense.

Hīnāyāvattanenāti here, some say that "for a bhikkhu of unchanging gender, taking the form of a householder, saying 'I will become a householder' without renouncing the training, is a reversion to a lower state," but that is not right, because the state of being a bhikkhu is not abandoned by that much. Others say that "even the act of abandoning the pretense of being a bhikkhu and adopting the form of a householder for one who has committed a pārājika offense is a reversion to a lower state," and that is indeed right. For one who has committed a pārājika offense, as long as he conceals it and maintains the pretense of being a bhikkhu, is indeed a bhikkhu, because the pārājika is prescribed only for bhikkhus. For it is said, "Yo pana bhikkhū." Thus, even though he approves of communal living, he is not a thief-communicant, and he does not generate offenses such as sleeping together, and he generates a pācittiya offense by disparaging himself. For it is said –

"A person is impure, having committed any one of the pārājika offenses, and if, being of pure view, he makes an opportunity and speaks with the intention of insult, there is an offense of disparaging speech" (pārā. 389).

khuddasikkhāyaṃ in the Khuddasikkha, "acchedavissajjanagāhavibbhamā" is said with the name vibbhama in the abandonment of determination.

Anapekkhavissajjanenāti by throwing away objects that have been accepted, without giving them to another, to one who is unconcerned. Some say that "even the mere abandonment of acceptance there, for the purpose of releasing objects that have been accepted, by one who is still interested in them, is indeed anapekkhavissajjana, like the revocation of the determination of robes, etc.," but that is not beautiful, because there is no such statement. For just as the abandonment of determination is stated for robes, etc., by anapekkhavissajjana, a separate revocation is also stated, so it should be stated here as well. And just as in robes, etc., the determination is removed by revocation even when attached to the body, it is not so here. Here, however, the acceptance ceases in the accepted object as soon as one is unconcerned with it, even if it is detached from the body. For it is said, "Even if he throws it away a hundred times, as long as it is in his hand, it is still accepted." And in anapekkhavissajjanena, only "anapekkhāyā" should be said, because there is no separate abandonment here apart from the state of unconcern. For there is no procedure for abandonment here, as there is in revocation. Moreover, if there is mere abandonment of acceptance, then when a desire to eat food that has already been accepted arises, one should abandon the mere acceptance, then accept it again and eat it as one pleases, and thus all the distinctions of judgment stated in the sannidhikārakasikkhāpada would be meaningless. For it is said there –

"If affection has entered into the knot of a bowl or between knots...for one who eats from such a bowl again on the next day, there is a pācittiya offense," etc. (pāci. aṭṭha. 253).

anāpattivāre–

"He determines within seven days, he abandons it, it is lost, it is destroyed, it is burned, they take it without cutting it, they take it in trust, having given it to a non-ordained person with phlegm, vomit, or urine, being unconcerned, having received it back, he uses it"—

Thus, everywhere, only the abandonment of the object is stated. And here, "he determines within seven days" is a separate reason for abandoning acceptance, namely, the determination for external use, due to the statement of determination for external use, even without abandoning the object, but merely with a pure mind, for the sake of not consuming it. And it may be said that mere abandonment of acceptance is stated with this in mind, it may indeed be well said, and thus the abandonment of acceptance should not be stated as "I will accept it again and use it," because determination for external use is intended here.

For the Sāratthadīpanī (sārattha. dī. pārājikakaṇḍa 2.69) says, "anapekkhavissajjanena means, without giving it to another, due to unconcern, either in the objects, saying 'there is no use for this, I will not use it now,' or in the acceptance, saying 'I will accept it again and use it,'" thus even the mere abandonment of acceptance by one who intends to use it is said to be a cause of abandoning acceptance, that should not be taken. But the former determination for external use should be taken. However, this is not separately stated in the commentaries, having included it in the meaning of the Pali phrase "vissajjeti, called anapekkhavissajjana." It should be understood that these words, "it is lost, it is destroyed, it is burned, or they take it in trust," are included in the word "acchinditvā gaṇhanti."

Acchinditvā gahaṇenāti by taking it by force from non-ordained persons. For in cases of seizing and taking in trust from ordained persons, the acceptance does not cease. Etthāti in the bhikkhu's monastery. Uparopakāti trees and shrubs planted by him. Terasasu sammutīsūti among the thirteen appointments, namely, the appointments of the distributor of food, the arranger of lodging, the steward, the robe-receiver, the robe-distributor, the distributor of rice-gruel, the distributor of fruit, the distributor of sweets, the distributor of snacks, the dispenser of allowable things, the receiver of obedience, the preceptor of bowls, and the errand-monk for novices.

sace pacchimikāyātiādi is said. Sace akusalavipāke …pe… chārattaṃ mānattameva dātabbanti this is said with reference to one who, while living with a common offense that has been concealed, or who has not undertaken parivāsa, changes gender and is undergoing pakkhamānatta. But if his gender changes again while he is undergoing pakkhamānatta but has not yet undertaken it, parivāsa should be given, and only after he has lived through the parivāsa should chārattaṃ mānattṃ be given. Parivāsadānaṃ natthi because it was not concealed during the time of being a bhikkhu. But if he intentionally does not reveal it even during the time of being a bhikkhu, the offense is still concealed, and because the offense is concealed, parivāsa should be given, so they say. It should be understood that even if women or men who have committed a pārājika offense change gender, higher ordination should not be given again, because the state of having committed a pārājika offense does not cease in one lifetime. Therefore, people like decapitated men are shown as examples for them.

71.Tathevāti whether he is freed or not, this extends that meaning. Aññesanti said with reference to ordinary people. For disapproval in such a situation is difficult for them, because it is not difficult for noble ones such as sotāpannas. For noble ones do not commit offenses that are worldly blameworthy, such as pārājika, etc.

73.Suphusitāti the lower row of teeth are pressed against the upper row of teeth, meaning closed. Therefore, he says, "there is no space inside the mouth." Uppāṭite pana oṭṭhamaṃse dante suyeva upakkamantassa thullaccayanti it is said because he is touching a secondary object with the intention of a primary object. This same method applies to teeth and tongues that have come out. Nijjhāmataṇhikā is the state of being extremely thirsty due to the body being burned by flames arising from the hair pores. The ādi-word includes female pretas who are tormented by hunger and thirst, have fearsome bodies with only bones and skin remaining, and liquor. Visaññaṃ katvāti having done it in such a way that he does not know the effort that has been made. And by that, he shows that if he approves without being unconscious, it is indeed a pārājika. Upahatakāyappasādoti bodily sensitivity that is spoiled due to conditions such as wind and bile, in a way that does not produce bodily awareness, but not bodily sensitivity that is destroyed. Sīse patteti when the path is generated by practicing the path. The thullaccaya offense is stated because he is touching a secondary object with the intention of a primary object only because he does not want to insert it. But if he wants to use it, there is still a dukkaṭa offense, so he says, "it is indeed a dukkaṭa offense nearby."

74.By the word Jāti, a clump depending on it, in the sense of sumanapuppha, is intended, so he says, "jātipupphagumbāna." And by that, he shows that a forest marked by Jāti is Jātiyāvana, an alutta compound. Ekarasanti unmixed with path-consciousness.

77.Uppanne vatthumhīti in a matter where misconduct has been committed by women. Rukkhasūcikaṇṭakadvāranti a door made of wooden needles, a door made of thorns, or the reading may be just like that. There, that which they make by planting wooden posts on both sides and inserting two or three wooden needles in the middle, piercing them, is called a rukkhasūcidvāra. When entering and exiting, the door that is fitted with a layer of thorny branches suitable for securing it after removing the wooden needles is called kaṇṭakadvāra. For the purpose of closing the village gate, they attach a wheel at the bottom of a door made of thorny branches, etc., with a padara, which cannot be closed or opened by one person because it lacks a socket and a hinge, so that the gate can be easily secured as it rotates. Referring to that, it is said, "cakkalakayuttadvāra." For the wheel itself is a cakkalaka, because it is to be taken for the purpose of providing support and for the purpose of grasping it for closing and opening, and a door fitted with it is also called a cakkalaka, a door fitted with that is a cakkalakayuttadvāra. In the main gates, however, they attach two or three cakkalakas, so he says phalakesūtiādi. Kiṭikāsūti in securing devices made of bamboo strips and thorny branches, etc. Saṃsaraṇakiṭikadvāranti a main gate fitted with a saṃsaraṇakiṭikā with a wheel device. Gopphetvāti having wrapped around, or having tied with ropes. Ekaṃ dussasāṇidvāramevāti here, a kilañjasāṇidvāra is also included, because it is of the same kind. Atha bhikkhū…pe… nisinnā hontīti this is said to show the presence of the bhikkhus. It is proper to make an encompassing judgment even while lying down, but it is not proper to make an encompassing judgment while lying down and sleeping, because they are standing on the side of dissent. He says bhikkhuniṃ vātiādi, because closing the door, like sitting in private, is allowed for the purpose of preventing the entry of women. Nisseṇiṃ āropetvāti this is said because the lower level has a door and is closed. It is said "ekakuṭṭake" because a wall that is enclosed on all four sides is connected as one. Pacchimānaṃ bhāroti said with reference to those coming in the Pali. Yena kenaci parikkhitteti here, the height of the enclosure is similar to that stated in sahaseyya.

Mahāpariveṇa means a large courtyard, and by that, it indicates a place frequented by many people; therefore, it says, Mahābodhi, etc. Aruṇe uggate vuṭṭhahati, anāpatti because he lies down with a pure mind during the night, which is a field of non-offense. Pabujjhitvā puna supati āpattī means if one awakens at dawn, knowing or not knowing that dawn has arrived, and goes back to sleep without getting up, an offense occurs due to inaction, because the action of closing the door, etc., which should have been done after getting up, was not done, and because the action of lying down in a place of non-offense is irrelevant. This offense is due to inaction in such a place, and the action of lying down at the moment of not guarding oneself during the day is unintentional. Even if one wakes up before dawn and sleeps until dawn, the offense is still incurred in the same way as before. Aruṇe uggate vuṭṭhahissāmīti…pe… āpattiyevāti When does the offense occur in this case? It is said that it does not occur during the night, because it is said, "He incurs an offense during the day, not at night" (pari. 323). However, the dukkata that is mentioned, "He is not freed from the dukkata of disrespect," is only a dukkata for sleeping during the day, not because it is a dukkata of disrespect. Thus, it should be understood that at dawn, he incurs an unintentional offense arising from inaction. If he closes the door and lies down, thinking, "I will get up at dawn," even if others open the door at dawn, there is still no offense for him, because there is no difference in the act of closing the door between the day and night. It should be understood that only the specific time for incurring the offense is desired, not for avoiding it, as it is said, "He lies down at night without closing the door" (pārā. aṭṭha. 1.77). Even if someone opens the door that he closed and lay down behind during the day, there is no offense. Some say that even if he opens it himself without getting up when there is a reason to do so, there is no offense. Yathāparicchedameva ca na vuṭṭhātīti He gets up only at dawn. Āpattiyevāti This refers to the root offense, but the offense of disrespect still occurs for him even if he gets up before dawn, because it is said, "He is not freed from the dukkata." The meaning is that even if he gets up before dawn and is freed from the root offense, he is not freed from the dukkata of disrespect.

Niddāvasena nipajjatīti This is stated in terms of common usage, but because his feet are not removed from the ground, this is not considered lying down, and therefore, no offense is mentioned. Apassāya supantassāti one who sleeps leaning, keeping at least a small part of the back and neck above the waist away from touching the ground, and leaning against a pillar, etc. But if one touches the ground with the waist, it is considered lying down. Seyyā is characterized by stretching out the back. Even in the case of bowing deeply, etc., because the spinal vertebrae are stretched out sideways, it is only considered lying down, so the offense must be avoided, because in cases such as "He lay down at the base of the feet, thinking 'I bow'," it is only referred to as lying down. Tassāpi anāpatti Because he is not in control at the moment of falling, and because he gets up quickly when he becomes aware. But for someone who is unconscious and remains unaware afterward, there is no offense, just as at the moment of falling. Tattheva sayati na vuṭṭhātīti This indicates inaction even when aware, therefore, it is said, "Tassa āpattī."

Ekabhaṅgenāti Lying down by bending the body to one side without lifting both feet from the ground. However, in the Mahā-aṭṭhakathā, it is related that it was said by Mahāpaduma Thera, thereby showing that "This is the statement of Mahāpaduma Thera written in the Mahā-aṭṭhakathā." There, Mahāpaduma Thera said, "Due to unawareness, no offense is seen," meaning that there is also unawareness for one who is sleeping. However, the teachers do not say there is no offense because one who is sleeping is aware, because there is no unconsciousness. If there is unconsciousness, there is no offense. Dve pana janātiādi This statement is also only in the Mahā-aṭṭhakathā, and because it is stated later, it is authoritative. Here, even one who is unconscious due to being possessed by a yaksha is included. It should be understood that one who lies down with a single bend is freed from the offense because he is not actually lying down.

78.Apadeti In the air. Padanti A footstool, hence he says, "A footstool in the air." Etadagganti This is the foremost. Yadidanti Which is this. The rest is straightforward.

Thus ends the section on clarifying disputes in the Samantapāsādikā, the Vinaya commentary.

The explanation of the first pārājika is completed.

2. The Second Pārājika

Adutiyenāti Because now the order of explanation has arrived for the second pārājika, which was proclaimed by the incomparable Jina, therefore this explanation is for that second one; this is the connection.

Explanation of the Dhaniya Story

84.Rājūhi gahitanti He says "Rājagaha," meaning taken by kings, like Mandhātu. Because it was taken by the royal purohita, it is still considered taken by the king, hence the mention of Mahāgovinda. Here, the designation "Rājagaha" is neuter in gender in relation to the word "nagara." Aññepettha pakāreti Other ways, such as "Because it is well-protected, it is the king's residence (gaha), a house; therefore, it is called Rājagaha." Vasantavananti A pleasure grove; because it is mostly used for play during the spring (vasanta) season, it is called Vasantavana.

Sadvārabandhāti Showing suitability for entering the rains residence. Nālakapaṭipadanti The path of the solitary life (moneyyapaṭipada) taught to Nālakatthera in the Suttanipāta (su. ni. 684 ff). Pañcannaṃ chadanānanti Of the five kinds of roofing: grass, leaves, bricks, stone, and plaster. No ce labhati…pe… sāmampi kātabbanti By this, it shows that unless it is in a boat or a covered stretcher, it is not proper to enter the rains residence merely by creating a dwelling, thinking, "I am without a lodging." One must seek out lodging, make a verbal declaration, and then enter the rains residence. For it is stated firmly and without distinction in the Pāḷi with "Na, bhikkhave, asenāsanikena" etc. (mahāva. 204), and in the commentary as "even one following the Nālakapaṭipada." It should be understood that only in the cases of boats and covered stretchers is it permitted to enter the rains residence by creating a dwelling, even in the absence of lodging, as it is stated with "Anujānāmi, bhikkhave, nāvāya vassaṃ upagantu" etc. (mahāva. 203), and not elsewhere. Ayamanudhammatāti This is proper conduct. Katikavattānīti Restrictions like "Always living with few desires, avoiding Bhassārāma," etc. Khandhakavattānīti Also undertaking the Khandhaka duties, such as "The duties for a newcomer should be fulfilled."

In the Parivāra, it is stated, "The month for spreading the kathina should be known" (pari. 412), and then, "The last month of the rains should be known" (pari. 412). For the time for departing on tour is from the time of spreading the kathina, and not before, because only those who have resided during the rains are eligible to spread the kathina. Because the spreading of the kathina is not allowed on the day of the Pavāraṇā, etc., monks are not considered to have completed the rains residence until the Pavāraṇā day, because they have not resided during the day of the Pavāraṇā.

In the Sāratthadīpanī (sārattha. ṭī. pārājikakaṇḍa 2.84), it is stated, "Even if one has not resided for a portion of that day, it is still considered resided because of the portion that was resided." This is not right, because one is considered to have resided for that day only if one is residing at the time of dawn at the end of that day, just as in the cases of parivāsa, forest dwelling, etc. This deliberation will become clear later in the Vassūpanāyikakkhandhaka, and we will make it plain there.

Mahāpavāraṇāyapavāritāti This is to show that even those who have not performed the Pavāraṇā due to some interruption after entering the rains residence in the earlier period have still completed the rains residence. Na ovassiyatīti anovassakanti This should be seen as an instrumental compound, meaning having done it so that it is not rained upon. Anavayoti Here, the word "anu" functions in the sense of separation, hence he says anu anu avayotiādi. Ācariyassa kammaṃ ācariyakanti He says "In the teacher's work." Kaṭṭhakammaṃ thambhādi. Telatambamattikāyāti With clay mixed with oil and copper.

85.Kuṭikāya karaṇabhāvanti The state of having made a hut. With reference to prescribing the future tense in the application of the kiṃ-sadda, tassa lakkhaṇantiādi is stated. Although the Thera has no intention of killing living beings, because many living beings die by making it without examining it, pāṇe byābādhentassātiādi is stated. Pātabyabhāvanti The state of being liable to destruction. Pāṇātipātaṃ karontānanti Even though the Thera did not commit killing, he is showing the way in which the later ones take it up with a slight excuse because of the mere death of the living beings. By this, it is indicated that the later ones should not do an act that is a cause for grasping a distorted view, thinking, "I do not have such an unwholesome deed." Diṭṭhānugatinti Following the act that has been seen, imitating it, or following the view or doctrine, grasping it. Ghaṃsitabbeti To be rubbed away, meaning to be destroyed. Kataṃ labhitvā tattha vasantānampi dukkaṭamevāti This is established by the Blessed One's statement about destroying the hut. Even a hut made only of pure clay mixed with grass and reeds, without beams and pillars, or one made of bricks, is allowable. Some, indeed, build pillars only with bricks, and on top of that, they build a roof in the shape of a canopy or something similar, without any wooden supports like beams, and they make a dwelling entirely of bricks; such a thing is allowable. Giñjakāvasathasaṅkhepena katāti Here, giñjakā means bricks, a dwelling made only of bricks is giñjakāvasatho. Vayakammampīti There is also work completed by means of providing food, wages, and other items to those who do the work of digging up clay, cutting bricks and wood, etc. By this, he suspects that the destroyers of the hut are in a state of being obliged. Titthiyadhajoti It is stated because it is the very sign of the sectarians. For they live in such pots, etc. Aññānipīti The word pi shows that the two reasons stated by oneself are also stated mahāaṭṭhakathāyameva. Because a hut made entirely of clay is very cold in the cold season and hot in the hot season, and it is easy for thieves to break into, therefore, it is said "pattacīvaraguttatthāyā" because the bowls and robes kept there are destroyed by cold, heat, thieves, etc. Chindāpeyya vā bhindāpeyya vā anupavajjoti This is stated with reference to something completely unworthy of use, like this hut. But if it is a canopy, etc., bound with five-colored threads, only the unallowable part should be cut, not the remainder, because it is allowable; one who cuts that is committing an offense. Therefore, he will say, "Even a pot or a wattle image should be broken and kept," etc.

Explanation of Decisions Outside the Pāḷi

Chattadaṇḍaggāhakaṃsalākapañjaranti Here, the middle part of the ribs of the frame, the thick bundle like a small parasol with a hole at the end, where the end of the stick is inserted to hold the parasol, or the stick itself, which is long and serves as a handle, is called the parasol stick. To prevent it from slipping, a strong frame is made around the base of the parasol ribs and bound with threads; that part is called the chattadaṇḍagāhakasalākapañjaraṃ. It is allowable to bind that. Na vaṇṇamaṭṭhatthāyāti By this, it shows that if it is colorful, it is not an offense. Āraggenāti With the tip of the awl. Daṇḍabundeti At the base of the stick, at the tip. Chattamaṇḍalikanti A circular band tied around the parasol frame. Ukkiritvāti Having made it lower or higher.

Nānāsuttakehīti means with threads of various colors. This is said in relation to those who do it that way, but it is not proper even with a single-colored thread, for it is said, "Only the natural needlework is proper." Paṭṭamukhe means with reference to the place where two strips are joined together. Pariyante means at the edge of the robe, this is said with reference to the hem. Veṇi means stitching in the shape of a varaka head (a kind of ornamental knot). Saṅkhalika means stitching in the form of a double chain; the connection is with doing either a veṇi or a saṅkhalika. Agghiyaṃ is the name of a structure like a cetiya, which they call an agghiya pillar. Ukkirantī means they raise up. Catukoṇameva vaṭṭatī is said with reference to the knot-loop strips. Koṇasuttapiḷakā some say means the end-points fixed in the shape of pellets of threads coming out from the corners of the knot-loop strips; their intention is that those pellets should be cut off and made difficult to discern. Others, however, say " Koṇasuttā and piḷakā are two separate things"; according to their view, the threads led out from corner to corner of the knot-loop strips are called koṇasuttā. But the square threads made all around the edge are called piḷakā. Some make both of these two types elaborate in order to be clearly visible from the robe, to prohibit that, it is said "only forms difficult to discern are proper," but not in any way to stitch in a manner that is completely invisible, because of the impossibility of such stitching. The intention is to stitch in such a way that the elaboration is not apparent from the natural robe. He says "when the robe is dyed" because even a distinction that is apparent before the dyeing process is not apparent in the robe when it is red due to the uniformity of color. Maṇinā means with a smooth stone such as a blue gem, etc.; but they say that it is proper to polish the aṃsavaddhaka, the waistband, etc., with conch shells, etc., since they are not robes. Kaṇṇasuttaka this is the name for the thread ends that come out at the four corners and angles of the robe that are stitched lengthwise and crosswise; it should be worn only after cutting that off, therefore he says "should be cut off at the time of dyeing." There is also one kaṇṇasutta allowed by the Blessed One, but to show that it is different from this even though similar in name, he said yaṃ panā-etc. Lagganatthāyā means for attaching the robe to the robe-rope, for tying the robe. Gaṇṭhike means made of ivory, etc. Pīḷakā means pellets to be raised up by making dot after dot.

Thālake vā means in any of the three types of personal bowls made of copper, etc., that are allowable. Na vaṭṭatī means the application of making gem-like colors is not proper, but it is proper for the purpose of making oil-like colors. Pattamaṇḍale means made of tin, lead, etc. Because it was said, "Monks, painted bowl-stands crowded with figures, decorated with murals, are not to be kept" (cūḷava. 253), it is said "murals are not proper." Because it was said, "I allow, monks, to cut off the makara-teeth" (cūḷava. 253), it is said "but the makara-teeth are proper," this, however, although obtained from the Pali, is stated according to the method of being released from the Pali, since it is released from the Pali here. Similarly with other things of this nature.

Lekhā na vaṭṭatī means only lines drawn with an awl are not proper, lines made with colors like jātihiṅgulikā, etc., are proper. Chattamukhavaṭṭiya means on the mouth-ring of the water-strainer that is in the shape of an umbrella for holding with the hand, some say "at the place for tying the straining-cloth."

Deḍḍubhasīsa means the head of a water-snake. Acchīnī means shapes of the eyes of an elephant. Ekameva vaṭṭatī means here it is not proper to tie even by making one cord doubled or tripled, but it is proper to tie one cord even a hundred times encircling the body; a "multi-cord" should not be called something made by continuously winding many cords gathered together by one, because it is said "it is proper," it should be understood that this does not go to the extent of a muraja (a kind of drum). For the muraja is made by winding threads of various colors in the shape of a muraja ring; but this is proper in ten ways, a muraja that is counted among soft lutes, and in the shape of a pāmaṅga, because it was said, "The cords of the waistband wear out; I allow, monks, a muraja or a soft lute" (cūḷava. 278).

Vidhe means the fastening to be done at the end of the cords with ivory, horn, thread, etc., for the sake of stability. Aṭṭha maṅgalāni means they say conch, wheel, full pot, Gaya tree, sirīvaccha, goad, banner, and sovattika. They also say in terms of a pair of fish, umbrella, nandiyāvaṭṭa, etc. Paricchedalekhāmatta means just the dividing line made on both ends of a fastening made of ivory, etc.

Sipāṭikāyā means in a bag for putting away tools such as axes, etc. Ārakaṇṭakaṃ some say means a long-mouthed knife made for scraping books, etc. Some say "a knife for writing on wood, etc., for carpenters." Vaṭṭamaṇika means a blister (raised spot) to be made round. Añña means by this he includes pellets, etc. Pipphalike means any small knife for cutting. Valitaka means they make it only equipped with folds for a firm grip when cutting nails. Tasmā taṃ vaṭṭatī means by this it is indicated that whatever else is done for the sake of strengthening, etc., and not for the sake of coloring or smoothing, that is proper; and by that, even an iron ring, etc., joined at the tip of the handle of scissors for the purpose of emitting sound by mutual striking is suitable from what is allowable. Maṇḍala means there is a socket-ring for inserting the upper fire-stick. The connection is to tie it straight, or the remainder of the sentence is on both sides or on one side. The meaning is to tie it on both sides of the axe-handle for the stability of the handle-tips.

Āmaṇḍasārake means in an oil-container made with the paste of āmalaka fruits. It seems that the oil placed in it is cool. Bhūmattharaṇe means in a spread made of sedge-mats, etc., to be spread on ground that has been prepared. Pānīyaghaṭe means he includes all transformations of vessels. Sabbaṃ…pe… vaṭṭatī means in the couches, etc., mentioned, even the forms of women and men are proper, because the forms of women and men are prohibited only in oil-containers, and because they say that couches, etc., are taken separately without counting them together with the oil-container; although they say this, it should be understood that only the form of a woman is not proper here, since these couches, etc., are items to be touched by the hand. Aññesa means of those who own the boundary. Rājavallabhehī means unashamed monks of different views who cause hindrances to uposatha, etc., for the modest and amiable, etc., it is not suitable to do uposatha, etc., with them, therefore it is said "in the boundary." Tesaṃ lajjīparisā means the modest assembly capable of giving support to those who own the boundary. Bhikkhūhi kata means whatever destruction of lodging, etc., by the unashamed ones is done by the modest monks, all of that is well-done, because it should be carried out for the purpose of restraining the unashamed ones.

88. Avajjhāyantī means they think poorly of. Ujjhāyanattho means the meaning of criticizing the monk's act of theft, "how could he take what was not given?", but not the meaning of a wood-sound peculiarity, because of its being plural. Vacanabhede means in the difference of singular and plural. Sabbāvanta means possessing all parts, such as monk, nun, etc. Bimbisāroti tassa nāma here, bimbī means gold. Therefore, it should be understood that he is called "Bimbisāra" because of having a color similar to the color of excellent gold. A nīlakahāpaṇa should be understood as a complete twenty-māsa-weight of excellent gold that is produced in accordance with ancient texts and is complete with characteristics. A rudradāmaka is one produced by someone named Rudradāma. It seems that it is worth a third of a nīlakahāpaṇa. But even in a country where there are no nīlakahāpaṇas, there the boundary of the foot should be made with an item worth five māsas of pure gold free from black. Tenā means by a fourth part of a nīlakahāpaṇa. Pārājikavatthumhi vā-etc., is said because the pārājikas are enacted by all the Buddhas, but in the saṅghādisesas, etc., there is certainly no diversity in the other offenses and in their subject matters, only some enact in every way, some enact partially, this much is the difference. For the perfectly enlightened Buddhas never enact a training rule that is less or more than the offense.

Explanation of the Word Analysis

92. Punapi and also because it was said "desiring to come," it should be understood that in a village that has never been inhabited by humans in every way and is newly built, and in a village abandoned by those without attachment and with no dwelling, there is no activity of asking permission to enter the village, etc., because of the absence of village usage. Araññaparicchedadassanattha means it is said that when the village and village surroundings have been shown, the boundary of the forest can be known as something other than that. Mātikāyaṃ but in the Mātikā, it should be seen that the village surrounding is also included by the term "village." Indakhīle means on the threshold. Araññasaṅkhepaṃ gacchati similarly abhidhamme because it is said in the Abhidhamma. Even in the absence of a boundary-post, because it is in the place of a boundary-post, it is said "the middle itself is called the boundary-post." But where there is not even a door-jamb, there the middle of the wall should be taken as the boundary-post. Luṭhitvā means having rolled.