English
doubt, exclusion, and alternative, and as a filler word. Thus, it is seen in comparison in "Or he is wise by that" and so on, meaning similarity. In conjunction in "Or the wise sages know that" and so on. In doubt in "Who are these or whose are they?" and so on. In exclusion in "This one is the most foolish, the most deluded of these recluses and brahmins" and so on. In alternative in "Whatever recluses or brahmins there are, monks" and so on. But here, it is a filler word. to be seen as a filler. And thus it was said by the Elder Ācariyadhammapāla: “When extracting the meaning of ‘vāsadda’, it is a filler in phrases like ‘This boy did not know the measure’ (Saṃ. Ni. 2.154).” In the Commentary too (Saṃ. Ni. Aṭṭha. 2.2.154), only this much is said: “‘This boy did not know the measure’— meaning, ‘This boy, alas, does not know his own measure,’ thus rebuking the Elder, he said.” Here too, ‘alas’ is said due to the close connection of the word. What someone has said here, “In ‘na vāyaṃ’, ‘vā’ here is an option, the meaning is ‘did not know’ or ‘did know’,” that should be seen as merely his opinion. For this meaning is not possible here. Therefore, the meaning should be understood as: “He did not know his own measure.” In that case, thus, “like going by desire”— here, the word division should be made as “desire, like going.” The meaning is “like going, acting by desire.” It is said to be “doing what should not be done by desire.” Or, “going by desire” means coming by way of connection with desire. Similarly, the unwholesome mental state that has arisen and leads to an unfortunate destination. Or, “going inappropriately” is “not going.” “Going inappropriately by desire” is “desire-not-going.” It is said to be “going, acting inappropriately due to desire, due to affection,” meaning “doing what should not be done.” “Attained to the asekha paṭisambhidā”— “asekha paṭisambhidā” is the paṭisambhidā that is asekha (beyond training). “Attained to that” means “one who has gained the asekha paṭisambhidā.” “By permission”— meaning “by agreement,” it is said to be “by request.” “Even though he is a sekha”— this is not said because sekhas actually go to wrong destinations, but it should be seen as singling out the asekhas. For the four wrong destinations are abandoned by the first path itself. Therefore, the connection here should be understood as: “Even though he is a sekha, still, let the Elder single out even the venerable Ānanda.” It should not be construed as: “Even though he is a sekha, still, he is incapable of going to a wrong destination.” By “incapable” and so on, they show his arahantship in the Dhammasaṅgaṇī. They speak of existing qualities. There, 'desire' means by desire, by affection, is the meaning. 'To go an improper course' means to go where one should not go, to do what should not be done, it is said. These four improper courses are found in the distribution of requisites and in judgment. There, in the distribution of requisites, for example, for monks under one's charge, when undesirable requisites are received, exchanging them and giving desirable ones, one goes by the improper course of desire. But for those not under one's charge, when desirable requisites are received, exchanging them and giving undesirable ones, one goes by the improper course of hatred. Not knowing the items to be distributed and the rules regarding requisites, one goes by the improper course of delusion. Or for the talkative, or those dependent on kings, fearing "if I give these undesirable requisites, they might cause me harm," exchanging them and giving desirable ones, one goes by the improper course of fear. But one who does not go thus, being a balance, a standard for all, being impartial, gives to each what is due to them; this one does not go by any of the four improper courses. In judgment, however, for one under one's charge, making a grave offense a light offense and declaring it, one goes by the improper course of desire. For another, making a light offense a grave offense and declaring it, one goes by the improper course of hatred. But not knowing the origin of offenses and the collection of rules, one goes by the improper course of delusion. Or for a talkative person, or one honored by the king, fearing "if I declare his offense grave, he might cause me harm," declaring a grave offense as light, one goes by the improper course of fear. But one who speaks of all things as they truly are, this one does not go by any of the four improper courses. The Elder too is such, having abandoned all four improper courses by the first path (of stream-entry). Therefore, when it comes to judging the Dhamma and Vinaya in the manner of a council, not speaking otherwise due to desire, and so on, but speaking as it truly is, it is said, "he is incapable... of going by an improper course." 'Pariyatta' means learned, mastered. is the meaning of 'taken'. By having gathered: having gathered and taken. This thought arose: this reflection arose. Here, in "Rājagaha is a great pasture," in the Cūḷagaṇṭhipada and Majjhimagaṇṭhipada, it is said that "Rājagaha" is said taking the vicinity of Rājagaha. Where cows graze, that is a pasture (gocara); like a pasture, it is a pasture; a place for alms-round. That is great, or where it is great, that is a great pasture (mahāgocara), Rājagaha. Permanent action: an action that lasts long. A dissimilar person: one like Subhadda. Would prevent: means would hinder. He announced with a motion-seconded action: "May the Sangha, friends, listen to me. If it is suitable for the Sangha, may the Sangha appoint these five hundred bhikkhus to reside in Rājagaha during the rainy season and to recite the Dhamma and Vinaya. No other bhikkhus should reside in Rājagaha during the rainy season. This is the motion. "May the Sangha, friends, listen to me. The Sangha appoints these five hundred bhikkhus to reside in Rājagaha during the rainy season and to recite the Dhamma and Vinaya. No other bhikkhus should reside in Rājagaha during the rainy season. Whichever venerable one approves of this appointment of these five hundred bhikkhus to reside in Rājagaha during the rainy season and to recite the Dhamma and Vinaya, and that no other bhikkhus should reside in Rājagaha during the rainy season, that one should be silent. Whichever one does not approve, that one should speak. "These five hundred bhikkhus have been appointed by the Sangha to reside in Rājagaha during the rainy season and to recite the Dhamma and Vinaya. No other bhikkhus should reside in Rājagaha during the rainy season. The Sangha approves, therefore it is silent. Thus do I hold this." (Cūḷavagga 437) Thus he announced with a motion-seconded action. Referring to this, it is said: "That should be known in the manner stated in the Saṅgītikhandhaka." This formal act (kammavācā), however, was performed on the twenty-first day after the Parinibbāna of the Tathāgata. This is stated in the Dīghanikāyaṭṭhakathā (Dī. Ni. Aṭṭha. 1. Paṭhamasaṅgītikathā): "This formal act, however, was made on the twenty-first day after the Parinibbāna of the Tathāgata. For the Blessed One at dawn on the Visākha full moon day attained Parinibbāna. Then for seven days his golden-colored body they honored with perfumes and garlands. Thus for seven days were days of good celebration. Then for seven days it was burned on the pyre with fire. For seven days having made a spear-cage, in the assembly hall they performed relic worship. Thus twenty-one days passed. On the fifth day of the bright half of the month of Jeṭṭhamūla they distributed the relics. On this day of relic distribution, having reported the improper conduct done by Subhadda, the aged monk, to the great Saṅgha of bhikkhus who had gathered, and having selected bhikkhus in the manner described, this kammavācā was made. And having made this kammavācā, the Elder addressed the bhikkhus: "Friends, now you have a forty-day period. After that, it cannot be said 'this or that is an impediment for us.' Therefore, during this interval, whoever has an impediment of sickness, or an impediment of teacher or preceptor, or an impediment of mother or father, or whose bowl needs to be fired, or whose robe needs to be made, let him remove that impediment and do what needs to be done." And having said this, the Elder, surrounded by his assembly of five hundred, went to Rājagaha. And other great Elders, taking their respective retinues, desiring to console the great populace afflicted with the dart of sorrow, departed in various directions. But Elder Puṇṇa, with a retinue of seven hundred bhikkhus, remained right in Kusinārā, thinking, "I will console the great populace who come and go to the place of the Tathāgata's Parinibbāna." And Venerable Ānanda, just as before the Parinibbāna, so also after the Parinibbāna of the Blessed One, taking his bowl and robe himself, together with five hundred bhikkhus, set out on a wandering tour towards Sāvatthī. And as he went, the bhikkhus in his retinue exceeded the count. Therefore, after three weeks had passed from the Tathāgata's Parinibbāna, on the twenty-first day, having recited this kammavācā, the Elder went to Rājagaha. should be understood as departed. If so, why is it said here and in the Maṅgala Sutta Commentary (Khu. Pā. Aṭṭha. 5. Paṭhamamahāsaṅgītikathā), "after seven days of joyful play and seven days of relic worship"? It seems that when the seven days of relic worship are included, the seven days of burning the pyre are also implicitly included, as they are inseparable, and thus not mentioned separately. If so, why is it also said, "half a month has passed, one and a half months remain"? This is not a fault. A small deficiency or excess is not counted.