English
Thus, he gave a cheer of approval three times." Some say that he came through the air and sat down. Here, they say that apart from merely taking it as it was in each of those ways, there is no other special reason in the individual statements. But the Elder Upatissa said: "Because he sometimes emerged from the earth after the Dhamma recitation that lasted seven months, some say that, taking that into account. Because he sometimes came through the air, some say that, taking that into account." "Bhikkhus āmantesī" means he addressed, spoke to, and enlightened the bhikkhus; this is the meaning here. Elsewhere, it is also used for informing, as it is said: "I exhort you, bhikkhus, I declare to you, bhikkhus." It is also seen for calling, as it is said: "Come, bhikkhu, call Sāriputta by my word." "Āvuso" indicates a form of address. "Kaṃ dhuraṃ katvā" means making whom the chief. "Kiṃ ānando nappahotī" is a question posed by the Aṭṭhakathā teachers. "Nappahotī" means he is not able. "Etadaggaṃ" means this is the foremost. This statement is indeed a gender inversion. "Yadidaṃ" means "yo ayaṃ" (which is this), or it should be construed as "yadidaṃ khandhapañcakaṃ" (which is this five aggregates). "Sammannī" means he made it agreed upon. "Upāliṃ vinayaṃ puccheyyaṃ" is stated because the root "pucch" (to ask) takes two objects. "Bījaniṃ gahetvā" (taking a fan): Here, taking a fan should be understood as a custom for Dhamma speakers. Even the Blessed One takes a beautiful fan just to show the custom of Dhamma speakers. For otherwise, the ornament of the entire world, the highest perfection of training and restraint, It is not proper to obscure the moon-like face of the Buddhas. "First, friend Upāli, where was the Pārājika laid down?" Why was this said? Was not its firstness not appropriate before the time of the Council? No, it was appropriate, because its firstness is established by the sequence laid down by the Blessed One and by the sequence of the Pātimokkha recitation. For mostly, the three Piṭakas were recited in council in the sequence in which they stood during the Blessed One's lifetime, especially the Vinaya and Abhidhamma Piṭakas, this should be understood. "In what matter sexual intercourse?" This is a locative case in the sense of a sign. "He also asked about the matter," and so on, is said in the sense of showing, including what remained besides what was shown by "where was it laid down?" and so on. Was there anything to be removed or inserted in this Pāli text of the first Pārājika? There is nothing to be removed in what was spoken by the Buddha, the Blessed One. For the Tathāgatas do not speak even one syllable meaninglessly. But in what was spoken by disciples or deities, there is something to be removed, and the elders who compiled the Dhamma removed it. But there is something to be inserted everywhere. Therefore, what was suitable to be inserted where it belonged, that they inserted there. What is it then? It is merely connecting words such as "At that time," or "Now at that time," or "Then," or "When this was said," or "He said this," and so on. Having thus inserted what was suitable to be inserted, they established this as the first Pārājika. When the first Pārājika was brought into the compilation, five hundred Arahants recited it in chorus, in the same way it was brought into compilation. And "At that time, the Buddha, the Blessed One, was dwelling in Verañjā," as if giving applause at the very beginning of their recitation, the great earth trembled, making the ocean its boundary. In this same way, they brought the remaining Pārājikas into compilation and established them as "this is the Pārājika section." Thus, the thirteen Saṅghādisesas, "thirteen "aka" and so on, having said, two hundred and twenty precepts they named "Mahāvibhaṅga" and established them. Even at the end of the Mahāvibhaṅga, in the same manner as before, the great earth trembled. Then, in the Bhikkhunīvibhaṅga, eight precepts, "Pārājika section" and so on, having said, three hundred and four precepts they named "Bhikkhunīvibhaṅga" and established them, saying, "This is called the Ubhatovibhaṅga, sixty-four recitations." Even at the end of the Ubhatovibhaṅga, in the manner stated, the earth trembled. By this same method, the Khandhaka, eighty recitations in extent, and the Parivāra, twenty-five recitations in extent, having included them in the collection, they established them, saying, "This is called the Vinaya Piṭaka." Even at the end of the Vinaya Piṭaka, in the manner stated, there was an earthquake. They entrusted that Venerable Upāli Thera, saying, "Friend, teach this to your disciples." Thus, even what is not stated here, the special meaning should be understood. Thus, having included the Vinaya Piṭaka in the collection, they chanted the Suttanta Piṭaka. Now, showing that, it says, "Having chanted the Vinaya," and so on. "Mahākassapa Thera asked Ānanda Thera about the Dhamma" Here, this sequence should be understood: When Ānanda Thera, having taken the fan inlaid with ivory, was seated on the Dhamma seat, Venerable Mahākassapa Thera asked the bhikkhus, "Friends, which Piṭaka shall we chant first?" "The Suttanta Piṭaka, venerable sir." "In the Suttanta Piṭaka there are four recitations. Among them, which recitation first?" "The Dīgha recitation, venerable sir." "In the Dīgha recitation there are thirty-four suttas and three sections. Among them, which section first?" "The Sīlakkhandha section, venerable sir." "In the Sīlakkhandha section there are thirteen suttas. Among them, which sutta first?" "The Brahmajāla Sutta, venerable sir, adorned with three kinds of morality, destroying various wrong livelihoods, deceit, flattery, and so on, unraveling the net of sixty-two views, shaking ten thousand world-systems. Let us chant that first." Then, indeed, the Because Venerable Mahākassapa said to Venerable Ānanda: "The Brahmajāla, friend Ānanda, where was it spoken?" "Between Rājagaha, venerable sir, and between Nāḷandā." Here the word "antarā" is seen in the sense of cause, moment, mind, middle, interval, and so on. Thus, "Who else but the Tathāgata could know that interval?" and "People gather and consult, what is the difference between me and that?" and so on, the word "antarā" is used in the sense of cause. "I saw, venerable sir, a certain woman washing a vessel in the interval of light" and so on, in the sense of moment. "In whose mind there are no angers" and so on, in the sense of mind. "He came to a halt in the middle" and so on, in the sense of middle. "And this Tapodā comes through the interval of two great hells" and so on, in the sense of interval. Here it is used in the sense of interval. Therefore, the meaning here should be understood as "in the interval between Rājagaha and Nāḷandā." But because it is joined with the word "antarā," the instrumental case is used. In such places, grammarians use only one word "antarā," as in "he goes between the village and the river." That must be joined with the second word as well. If not joined, the instrumental case would not be obtained, as the genitive case would be implied, and the instrumental case is desired by joining with the word "antarā." Here, however, it is stated after being joined. "Rājāgāraka" means that they made a house there for the king's sport, with ingenious and varied designs. That is called "Rājāgāraka," in that. "Ambalaṭṭhikā" is the king's park. It is said that near its gate there is a young mango tree. They call that "Ambalaṭṭhikā." Because the park is not far from it, the park also came to be known as "Ambalaṭṭhikā," just as in "Varuṇānagara" and so on. And Suppiya the wanderer: here "Suppiya" is his name. "Paribbājaka" means a wanderer, a disciple of Sañjaya, a wanderer with six disciples. And Brahmadatta the young brahmin: here "Brahmadatta" is his name. "Māṇava" means a young brahmin. youth, young man, and also called a young person. Thus: "Those young men, who are negligent, though admonished by the divine messengers; They grieve for a long time, those people who are reborn in a lower state." — In these and other passages, "māṇava" is used for a being. In "They associate with young men, with those who have done deeds and with those who have not done deeds," and so on, it means a youth. In "Ambaṭṭha the young man, Aṅgaka the young man," and so on, "māṇava" is used for a young person. Here too, this very meaning is intended. This means, "concerning a young man named Brahmadatta." In Jīvaka's Mango Grove: in Jīvaka the royal physician's mango grove. Why is it said "with whom" instead of "concerning whom"? This sutta was not spoken by the Blessed One alone; the king also spoke some parts, such as "Just as these various crafts," and so on. Therefore, it should be understood that it was spoken in this way. By Vedehiputta: this is the son of the Kosala king's daughter, not the son of the Videha king. "Vedehī" is an appellation for a wise person. "Veda" means that by which one knows; it is a term for knowledge. One who strives, exerts, or endeavors with knowledge is "Vedehī"; the son of Vedehī is Vedehiputta, by him. In "By this very means, he questioned the five Nikāyas," this sequence should be understood. In the manner described, at the end of the questioning and answering of the Brahmajäla, five hundred Arahants recited it together. And in the manner described, an earthquake occurred. Having thus recited the Brahmajäla, thereafter, with the sequence of questioning and answering beginning with "But friends, Ānanda, where was the Samaññaphala spoken?", they recited thirteen suttas along with the Brahmajäla, and declared, "This is called the Sīlakkhandhavagga," and established it. After that, the Mahāvagga, and after that, the Pāthikavagga.