English
Therefore, it says, "for later, the reflection of Venerable Sāriputta, which was the cause for requesting the Vinaya enactment, is established," and so on. By saying "then," and then "when" being stated by meaning for that very purpose, this "when" becomes a detailed explanation of "then." And "detailed explanation" means an elaborate explanation. Here, in "for later," the word "for" is in the sense of cause, meaning "because." "Which was the cause for requesting the Vinaya enactment" means it was the reason for the request for the Vinaya enactment, which proceeded thus: "This is the time, O Blessed One, this is the time, O Sugata, for the Blessed One to lay down a training rule for the disciples, to recite the Pātimokkha. So that this holy life may endure long, may be long-lasting." "Reflection" means the reflection that proceeded thus: "For which Buddhas, Blessed Ones, was the holy life not long-lasting? For which Buddhas, Blessed Ones, was the holy life long-lasting?" "The words 'which' and 'that' are always connected," therefore it says, "therefore, at the time when," and so on. "Established by meaning, whether before or after" means established by a meaning that arose either before or after. "A detailed explanation should be made" is connected with "this which." "This which is the provision that 'a detailed explanation should be made'." This is the meaning: This is the proper method in all the Vinaya. Or, it means: “A counter-definition should be made.” This proper method, this is the proper method in all the Vinaya. Here, this is just an initial example. This is just an initial example for explaining that proper method as stated. It is just an initial example of the means. For “mukha” (mouth), “dvāra” (door), and “upāya” (means) are essentially one in meaning. Having shown the Pāli text: “Therefore, monks, I will lay down a training rule for the bhikkhus,” he then gives the counter-definition there, starting with “by which Sudinna.” “By that” (tena) is in the instrumental case with the meaning of cause. Therefore, its counter-definition is also similar. Thus he says: “Because he indulged.” “By what was established in meaning before” means by what was established in the meaning of the previous indulgence in sexual intercourse. “By what was established in meaning later” means by what was established in the meaning of the later taking of wood not given by the king. The word “samaya” (time/occasion) is connected with “is seen.” “Samavāya” means a collection of conditions, a collection of causes. “Khaṇa” means an opportunity. “Assa” (of that) means that the word “samaya” has the meaning of “samavāya” (collection). In “Appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāya” (Perhaps we might approach tomorrow, taking into account the time and the occasion), “kāla” (time) is the appropriate or inappropriate time for approaching. “Samaya” (occasion) is the collection of conditions for that, which in meaning is the appropriate bodily strength and the absence of dangers due to those conditions. “Upādāna” (taking into account) is the grasping and noting of these with wisdom. Therefore, it means: having taken and considered the time and the occasion with wisdom. This is what is said: If tomorrow there will be an appropriate time for our going, and there will be sufficient bodily strength, and there will be no other discomfort due to the conditions for going, then, having considered that time and that occasion which is the collection of conditions for going, perhaps we might come tomorrow. “Khaṇa” is an opportunity. For the arising of a Tathāgata, etc., is an opportunity for the path and the holy life, because it is a cause for the attainment of its conditions. And “khaṇa” is indeed “samaya.” What is called “khaṇa” and what is called “samaya” is one and the same. is the meaning. Mahāsamaya means a great gathering. Pavuddhaṃ vanaṃ is a thicket, in that thicket, it means a forest grove. In "Samayopi kho te bhaddāli appaṭividdho ahosīti," samaya here means the reason for fulfilling the precepts. Bhaddāli is the name of that monk. This is what is said: Bhaddāli, there is this matter that you should penetrate, but even that you have not penetrated, you have not understood. What is that matter? It says, "The Blessed One, indeed," and so on. In "Uggāhamāno" and so on, māna is the natural name of that wanderer, but because he was capable of grasping something or other, they recognized him as "Uggāhamāno," therefore he is called "Uggāhamāno." Samaṇamuṇḍikāya putto is the son of Samaṇamuṇḍikā. He was, it is said, an attendant of Devadatta. Samayaṃ diṭṭhiṃ pavadanti ettha means a speaker of views, in that speaker of views, it means a speaker of doctrines. It is said that in that place, Brahmins like Caṅkītārukkhapokkharasāti and wanderers like Nigaṇṭhas and Acelakas would gather and proclaim, declare, and expound their own views and doctrines, therefore that park is called "Samayappavādaka." And it is called "Tindukācīra" because it is surrounded by a row of Tinduka trees, also known as Timbarurukkha. Ekā sālā ettha means a single-hall. Because at first only one hall was built there, and later, many halls were built due to the highly meritorious wanderer Poṭṭhapāda, it is called "Ekasālaka" by taking that one hall as the basis for its name. But because it was the pleasure garden of Queen Mallikā, King Pasenadi's consort, a park full of flowers and fruits, it came to be known as "Mallikāya ārāmo." In that Samayappavādaka, Tindukācīra, Ekasālaka, Mallikāya ārāma. Paṭivasati means he dwells there comfortably. Diṭṭhe dhamme means in this visible existence. Attho means growth. Samparāyiko means to be attained, to be reached by way of kamma and defilements. The next world, the other world. Engaged therein is 'samparāyika', meaning for the other world. 'Atthābhisamayā' means the attainment of benefit, consisting of both purposes as stated. Indeed, the purpose relating to the next world, being accomplished by its cause, is called attained; thus, combining these two purposes, "atthābhisamayā" is said. One who grasps with intellect, with wisdom, is 'dhīra'. Or, one who possesses intellect, wisdom, is 'dhīra'. 'Sammā mānābhisamayā' means by the right abandonment of conceit. By "sammā", the utter eradication of conceit by the knowledge of the highest path is stated. In phrases like "the meaning of suffering as oppression", it means the oppression of the truth of suffering, the harming of one who possesses it, the making it not expand; the meaning of oppression itself is 'pīḷanaṭṭha', said by changing 'tthakāra' to 'ṭṭhakāra'. So too in the rest. The meaning of 'conditioned' is the state of being made by causes, having come together. 'Santāpa' (torment) is the tormenting, the burning, by way of suffering-of-suffering and so on. 'Vipariṇāma' (change) is the state of being subject to change in two ways, by aging and by death. That which is to be comprehended, to be penetrated, is 'abhisamaya'; the meaning of 'abhisamaya' itself is 'abhisamayaṭṭha', referring to oppression and so on. Indeed, these (oppression, etc.), having been brought into unity by their nature of being comprehensible, are called 'abhisamayaṭṭha'; or, the meaning that is the object of comprehension or penetration is 'abhisamayaṭṭha', so these very (oppression, etc.) are spoken of as a unity due to their common nature of becoming the object of comprehension. And here, because prefixes merely indicate, the word 'samaya' alone expresses that particular meaning; therefore, even in explaining the meaning of 'samaya', the word 'abhisamaya' with its prefix is mentioned. There, 'samaya' (conjunction) means 'samavāya' (conjunction), because it comes together, unites, as a confluence of auxiliary causes. 'Samaya' (moment) means 'khaṇa' (moment), because the path and holy life meet, come together, here in the individuals who are its basis. 'Samaya' (time) means 'kāla' (time), because phenomena come together, agree, here or by this, with co-arisen phenomena like origination and so on. Indeed, time, though non-existent in reality, being merely the occurrence of phenomena, is spoken of as if it were the basis and cause of the occurrence of phenomena, by a form established merely by conceptualization. The going, occurrence, or abiding of parts together or equally is 'samaya', a collection, just as 'samudāya'. For indeed, the abiding together with parts is a collection. When other conditions come together, a result comes from this, arises and occurs, thus 'samaya', a cause, just as 'samudaya'. It binds, a connection by way of being a fetter, it comes and occurs in its own sphere, or by way of firm grasping, beings connected with that go and occur according to their inclinations by this, thus 'samaya', a view. For indeed, beings are exceedingly bound by the fetter of views. Coming together, meeting, convergence, thus 'samaya', an acquisition. The going to cessation, or the right going, disappearance, non-occurrence, thus 'samaya', an abandonment. To be rightly gone to, to be attained directly by knowledge, thus 'abhisamaya', the unperverted nature of phenomena. By way of facing directly, one rightly comes, goes, understands, thus 'abhisamaya', the understanding of the true nature of phenomena. Thus, the usage of the word 'samaya' in each and every sense should be understood. But do not words adhere only to meaning, and are not many meanings expressed by one word? This is true when a specific word is considered. For indeed, when a specific word is being considered, the expression of many meanings by one word is not possible. For the word 'samaya' which means time, that very one does not express the meaning of collection, etc. Here, however, taking the commonality of those various meanings being expressible by the word 'samaya', the multiplicity of meanings of the word 'samaya' is stated. Thus, everywhere in the exposition of meanings,