English
but being rightly established in the middle path, the meaning 'of the well-established one' should be taken thus. If this is so, a commendation in accordance with the undertaking is made, because the Vinaya regulations mostly expound the middle path, avoiding the two aforementioned extremes. The word 'that' is a specifying word for what was previously stated without specification as 'in which', and it is connected with 'Vinaya'. 'Unmixed' is an indication of the neuter gender of the state, meaning that it will be explained unmixed with the doctrines of other schools, making it clear. Because even for one like the Elder Sāriputta, the General of the Dhamma, it is difficult to fully comprehend even a small part of what is in accordance with the Sikkhāpada regulations, and because merely saying "I will explain the Vinaya Piṭaka, which is solely the Buddha's domain, by my own power" would be impossible for others to say, therefore it is said, "relying on the power of the former teachers." The power of the former teachers, in essence, is the commentary explained by the former teachers, and for this very reason, "the power of the former teachers is the commentary" is stated everywhere in the knot-sections. Therefore, it is said, "I will explain relying on the commentary explained by the former teachers, not relying on my own power alone." Now, if someone were to say, "What is the purpose of explaining the Vinaya again when ancient commentaries already exist?" showing the completeness of the ancient commentary and the purpose of his own explanation, he says, "Although..." 'Kāmaṃ' means absolutely, or as desired, or completely, and it is connected with 'explained'. The meaning is, it is indeed explained, not that it is not explained. By whom, then, was that Vinaya explained? He says, "by the foremost former teachers." The Elder Mahākassapa and others are indeed the former teachers, foremost by virtue of their unshakable and supreme status. , it means by those former chief teachers. What kind of former teachers are these? He says, "by knowledge-water," and so on. By the water of knowledge, which is the knowledge of the highest path, they have completely washed away, cleansed, purified, the three defilements such as lust, and the four cankers such as the canker of sensuality, by making them unable to arise in the future. This means, by those whose defilements and cankers are washed away by the water of knowledge. And by this, it shows that not only are they teachers, but they are also pure beings, arahants free from defilements like lust. Even though they are arahants, they are not mere dry-insight meditators. He says, "by pure knowledge and analytical knowledges," showing that they are endowed with such powers. By those whose knowledge and four analytical knowledges are utterly pure. The word "pure" is used to show that their analytical knowledges are acquired and highly developed, since there are no noble ones who have not attained analytical knowledges in part. Knowledge means the three knowledges, or the eight knowledges. Therein, the three knowledges are: the knowledge of the divine eye, the knowledge of past lives, and the knowledge of the destruction of cankers. The eight knowledges are: "Insight knowledge, unexcelled psychic power, and the varieties of psychic power, and the divine ear; The knowledge of discerning others' minds, and the knowledge of past lives; And the divine eye, and the destruction of cankers; These knowledges here are the eight knowledges." Thus, these are the six supernormal powers including insight knowledge and unexcelled psychic powers. The four analytical knowledges are: analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, and analytical knowledge of perspicuity. Therein, in brief, knowledge of cause and effect is analytical knowledge of meaning. Knowledge of cause is analytical knowledge of phenomena. Knowledge of expressions appropriate to cause, cause, and effect is analytical knowledge of language. The knowledge that arises in the three knowledges mentioned above, in the manner of "this knowledge illuminates this meaning," is analytical knowledge of perspicuity. A detailed explanation of these would be too extensive here. is not said. Because those who have attained analytical knowledge are skilled in the True Dhamma, it is said: "by those skilled in expounding the True Dhamma." Some also say: "Even among those who have attained analytical knowledge, there is a distinction based on their application to the Dhamma, and this is said to show their excellence among those who have attained analytical knowledge." "By those skilled in expounding the True Dhamma" means by those who are skilled, proficient, and expert in expounding, in fully clarifying the meaning of the True Dhamma, which consists of the three Pitakas. That which scrapes away, makes thin, the net of defilements or the abundance of requisites, is called "sallekha" (austere practice). Here, however, since it concerns those whose taints are destroyed, the meaning should be taken as the scraping away of the abundance of requisites, and for that very reason, in the glossary, the meaning is given as "by living with limited requisites, in austere practice." The state of sallekha is sallekhiya; in that sallekhiya, it means "in the practice of austerity." "By those for whom there are no easy comparisons" means by those for whom there are no easy comparisons in the practice of austerity, because it is difficult to find individuals suitable for comparison, there are no easy comparisons for them. "Of the Mahāvihāra" rejects the two sects of Cittala Pabbata and Abhayagiri. "Like banners" means just as a banner tied to a chariot is a means of identifying the chariot, similarly, for those who do not know, "the Mahāvihāra is inhabited by such and such elders," in this way, they are the means of identifying the Mahāvihāra, hence "like banners of the Mahāvihāra." "Expounded" means expounded well, without omission. The division of words should be made as "This Vinaya is expounded." "By diverse methods" means by various methods, because there are many different kinds of methods. "By methods following the Supreme Buddha" means by methods that follow the Supreme Omniscient Buddha, it means by methods that follow the intention of the Blessed One. Alternatively, the connection should be made as "by the foremost ancient teachers who followed the Supreme Buddha." Having thus shown the completeness of the ancient commentary, now, to show the specific purpose of his own exposition, he begins with "exposition." This is what is said: Although the foremost ancient teachers, Thus, this Vinaya, distinguished by the aforementioned qualities, has been entirely described. Nevertheless, that description, being composed and created in the language of the inhabitants of Sri Lanka, does not accomplish, fulfill, or achieve any purpose or benefit for the community of monks in other islands, for the community of monks residing in other islands apart from Sri Lanka. Therefore, having been requested by Thera Buddhasiri to make this description conform to the Pāli method, they will now begin. Therein, "saṃvaṇṇanā" means that by which the meaning is described, an explanation, a commentary. And that, after the elders who compiled the Dhamma had first recited the three Pitakas, is the path of discourse that conforms to the explanation of their meaning, which has been brought into the three recitations, being the explanation of the meaning of the Buddha's word. And that very path was brought to Tambapaṇṇidīpa by Mahāmahindathera. Later, it was preserved in the Sinhala language by the great elders of Tambapaṇṇi to prevent mixture with the doctrines of other schools. Therefore, it is said, "by the Sri Lankan," and so on. "Sīhaḷa" means one who takes from a lion, a lion prince. It should be understood that because the Khattiyas in Tambapaṇṇidīpa were born of that lineage, and because it was their dwelling place, Tambapaṇṇidīpa also has the nature of Sīhaḷa. Being in that Sīhaḷa island, by the word "sīhaḷadīpakena," by the utterance, it is said to be "in the Sinhala language." "Pāḷinayānurūpaṃ" means making it conform to the Pāli method, that is to say, translating it into the Magadhan language. "Ajjhesanā" is a request, a fervent wish, made by approaching one worthy of respect, with a weighty purpose in mind; that request, that entreaty, is the meaning. It is connected with "samanussaranto" (remembering). Whose request? He says, "of the thera named Buddhasiri." "Buddhasiri" is the name, he whose name is Buddhasiri, his request. It means, remembering with due respect, keeping in mind, the request of that thera of such a name. Now, showing the manner of making his own description, he says, "And that description," and so on. Therein, And now, beginning the commentary to be spoken, since the entire Mahāaṭṭhakathā is to be taken here, making the Mahāaṭṭhakathā the body of this commentary now to be spoken, and not abandoning the suitable meaning from the decisions stated in the Mahāpaccariya, and likewise from the decisions stated in the well-known commentaries like the Kurundī and others, and including the Theravāda, the connection of the words should be understood as "they will begin the commentary." And here, "meaning is explained by this," thus it is aṭṭhakathā. That very aṭṭhakathā, by changing 'tth' to 'ṭṭh', is like in "the meaning of suffering as oppression" and so on. In "Mahāpaccariya," here 'paccarī' is called a raft. Because it was made while seated on it, that very name arose. There is a monastery named Kurundavallī. They say that because it was made there, the name Kurundī arose. By the word 'etc.', it includes the Andhakaṭṭhakathā and the Saṅkhepaṭṭhakathā. "Vissutāsu" means "spread everywhere." It means "well-known."