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and is established there, then – “He does not intentionally commit an offense, he does not conceal an offense; He does not go to a wrong destination, such a one is called a modest person.” (pari. 359) – He is established in this state of modesty. How does he not commit an offense through ignorance? He knows what is allowable and what is not allowable, therefore he only does what is allowable, he does not do what is not allowable. Thus he does not commit an offense through ignorance. How does he not commit an offense through being prone to remorse? When remorse arises concerning what is allowable and not allowable, he examines the matter, looks at the mātikā, the word-division, the intermediate offenses, and non-offenses; if it is allowable, he does it; if it is not allowable, he does not do it. He does not transgress by pressing on, saying “it is allowable,” without having resolved the arisen remorse. Thus he does not commit an offense through being prone to remorse. How does he not commit an offense through perceiving what is not allowable as allowable, and so on? He knows what is allowable and what is not allowable, therefore he does not perceive what is not allowable as allowable, nor what is allowable as not allowable; and his mindfulness is well-established, he resolves what should be resolved, he specifies what should be specified. Thus, by these six ways, he does not commit an offense; not committing an offense, he has unbroken virtue, purified virtue. Thus his own aggregate of virtue is well-guarded, well-protected. “Those prone to remorse” means those overwhelmed by remorse that has arisen concerning what is allowable and not allowable. How, then, is he a refuge for those prone to remorse? Monks in other countries and other regions, when remorse arises, think, “Indeed, in such and such a monastery, a Vinaya-holder resides,” and they come to him from afar and ask about their remorse. He examines the matter of the action they have done, discerns whether it is an offense or not an offense, and its divisions such as grave or light, causes them to confess what leads to confession, causes them to emerge from what leads to emergence, and establishes them in purity. Thus he is a refuge for those prone to remorse. “He speaks confidently in the midst of the Sangha” means he is free from fear (sārada), hence confident (visārada), meaning fearless. He does not Indeed, for one who speaks in the midst of the Sangha, fear and timidity overcome him. For a Vinaya-holder, that does not happen. Why? Because he speaks knowing, "Speaking thus, there is fault; speaking thus, there is no fault." Here, regarding "he suppresses the adversaries well with the Dhamma," there are two kinds of adversaries: adversaries to oneself, and adversaries to the Dispensation. Among these, the bhikkhus Mettiyabhummajaka and Vaḍḍha the Licchavī accused with a baseless grave offense; these are called adversaries to oneself. Or any other immoral and wicked persons, all of them are adversaries to oneself. But those with wrong views, such as the bhikkhu Ariṭṭha, the novice Kaṇṭaka, the Vesālī Vajjiputtakas, the Mahāsaṅghikas, and others, who, calling the non-Buddha's Dispensation "the Buddha's Dispensation," made a stand, these are called adversaries to the Dispensation. All of them, with words in accordance with the Dhamma and with reason, so that they cannot establish their false Dhamma, thus he suppresses them well. Here, regarding "he is engaged for the establishment of the True Dhamma," the True Dhamma is threefold: by way of study, practice, and realization. Among these, the Tipitaka, the Buddha's word, is called the True Dhamma of study. The thirteen ascetic practices, the fourteen section-duties, the eighty-two great duties, this is called the True Dhamma of practice. The four paths and the four fruits, this is called the True Dhamma of realization. There, some elders, by this Sutta: "That Dhamma and Vinaya, Ānanda, which has been taught and laid down by me, that shall be your Teacher after my passing" (DN 2.216), say that "study is the root of the Dispensation." Some elders, by this Sutta: "And if, Subhadda, these bhikkhus were to live rightly, the world would not be empty of Arahants" (DN 2.214), saying that "practice is the root of the Dispensation," said, "As long as five bhikkhus are found practicing rightly, so long the Dispensation stands." But other elders, saying that "when study disappears, even for one who practices well, there is no realization of Dhamma," said. Even if five bhikkhus are guardians of the four pārājikas, they, having ordained faithful young men, and having given upasampadā in border regions, completing a group of ten, will also perform upasampadā in the central region. By this means, having completed a twenty-member Sangha, and having performed their own rehabilitation, they will cause the Dispensation to grow and flourish. Thus, this Vinaya-holder is committed to the long-lastingness of the three kinds of True Dhamma. Thus, this Vinaya-holder is understood to gain these five benefits. In "Vinaya is for restraint," etc. (Pari. A. 366): "Vinaya" means the learning of Vinaya, or "Vinaya" refers to the Vinaya regulations. Therefore, the entire Vinaya regulations or the learning of Vinaya is for the purpose of restraint of the doors of body and speech—this is the meaning. It is said to be a supporting condition for morality culminating in purity of livelihood. "Avippaṭisāra" (non-regret) is the absence of mental regret arising from sorrow over good and bad deeds done or not done. "Pāmojja" (joy) is weak, nascent rapture. "Pīti" (rapture) is strong rapture. "Passaddhi" (tranquillity) is the calming of bodily and mental agitation. "Sukha" (happiness) is physical and mental happiness. Both types are a supporting condition for concentration. "Samādhi" (concentration) is one-pointedness of mind. "Yathābhūtañāṇadassana" (knowledge and vision of things as they are) is the comprehension of mind-and-matter with their conditions. "Nibbidā" (disenchantment) is insight. Or, "knowledge and vision of things as they are" is nascent insight; it is a designation for the knowledge of rise and fall. Indeed, one-pointedness of mind is a supporting condition for nascent insight. "Nibbidā" is powerful insight that has reached its peak and leads to emergence. "Virāga" (dispassion) is the Noble Path. "Vimutti" (liberation) is the fruit of Arahantship. Indeed, all four types of the Noble Path are a supporting condition for Arahantship. "Vimuttiñāṇadassana" (knowledge and vision of liberation) is the knowledge of reviewing. "Anupādāparinibbānatthāya" (for final Nibbāna without clinging) means for final Nibbāna without grasping any phenomenon, without leaving anything remaining. It means for final Nibbāna without conditions. Indeed, the knowledge and vision of liberation is a condition for final Nibbāna without conditions. it is, when that has arisen, because one must necessarily attain final Nibbāna; and when the knowledge of reviewing has not arisen, there is no final Nibbāna in between. "This talk is for this purpose" means this is called a Vinaya talk, for this purpose, meaning for the purpose of Nibbāna without clinging. Thus in all cases. Counsel too is Vinaya counsel, a consultation bound by Vinaya, (as in) "we will do this, we will not do this." "This cause is for this purpose" means "upanisā" is called a cause or condition because the result settles here due to its dependent occurrence. The causal sequence beginning with "Vinaya is for restraint" means it is for this purpose. "Listening for this purpose" means listening to this talk of sequential conditions, the knowledge that arises from hearing this talk is also for this purpose. "That which is the liberation of the mind without clinging" – "yadidaṃ" is a particle. It should be understood as such in all genders, cases, and numbers, according to the meaning in each place. Therefore, the meaning here should be understood thus: "That liberation of the mind, which is called the fruit of arahantship, by not clinging to the four clingings, that too is for this purpose, for the purpose of Nibbāna without clinging." This connection should be understood here. That path, which is called the liberation of the mind without clinging, all that was said below is also for this purpose. And thus, by this, the definite purpose to be achieved with great enthusiasm is shown. But by "dispassion... and... for Nibbāna" below, the fruit of the benefit to be obtained is shown, it should be understood. "Application" means repeated exertion by way of learning, contemplating, and so on. The explanation of the discourse on the benefits of Vinaya is finished. Thus, in the Sāratthadīpanī, the commentary on the Vinaya commentary Samantapāsādikā, The explanation of the External Introduction is concluded. Explanation of the Verañja Section 1 "Seyyathidaṃ" means "which is that?" or "how is that?" "Aniyamaniddesavacana" means "aniyama" is that of which there is no rule; "niddesa" is that by which meaning is indicated; "vacana" is that by which it is spoken; "niddesavacana" is a word of indication; (it is) an indication of the unconstrained... The word for specifying an unspecified time, means the word for specifying an unspecified time first. Some say, "Because it says 'then' without saying 'when,' the word that specifies by making it unspecified is the word for specifying an unspecified time." Because the words "which" and "that" are always connected, it says, "even if not explicitly stated by its form," and so on. There, "that" refers to "then." "Even if not explicitly stated by its form" means even if "when" is not explicitly stated in the Pāli text in that form. "Established by meaning" means established by the meaning, which is the reflection that arose in Venerable Sāriputta later. For when the reflection is established, "the time when the reflection arose" is established by meaning.