English
the intention should be understood. Here, however, its meaning is time, thus, for this word 'samaya', here time is the meaning, due to the impossibility of meanings like collection, etc., here, and due to time being assignable as a cause, like place, country, etc. Wishing to determine the purpose of the statement here by the instrumental case, not having made the statement by the instrumental case of usage or by the locative case, he raises an objection indirectly, saying "Here it is said," etc. Here, in this place, regarding "by that time," a caviller says, thus a "Atha" shows the desire to act by urging, it has the same meaning as "nanu". Why is the designation made by the instrumental case? This is the connection. It should be understood that the designation is made by the locative case. Here also, "yathā" should be brought in and connected. "Tattha" means in those Suttas and Abhidhamma. "Tathā" means by the locative cases of application. "Idha" means in this Vinaya. "Aññathā" means by the instrumental case. "Accantameva" means from the beginning until the end of the teaching, it is absolutely continuous, it means continuously. "Karuṇāvihārena" means by the abiding in compassion, characterized by the practice for the welfare of others. For thus, because compassion is the cause of the teaching, here the practice for the welfare of others is called "abiding in compassion," but not the abiding in the attainment of compassion. For at the time of teaching, the co-arising of teaching knowledge, whose object is the doctrines to be taught, and great compassion, whose object is beings, is not possible due to having different objects. Therefore, the abiding characterized by the practice for the welfare of others, proceeding by way of compassion, should be understood here as "abiding in compassion." For the purpose of manifesting that meaning, for the purpose of showing the meaning of continuous connection, the designation of application is made, just as in "one studies for a month." "Adhikaraṇattha" means the meaning of basis. "Bhāva" is action. The characteristic of one action by another action is the characteristic of an action by an action. That very meaning is the meaning of the characteristic of an action by an action. But how is the occurrence of the two meanings mentioned in the Abhidhamma? He says, starting with "for adhikaraṇa." There, the meaning called time is the meaning of time. The meaning called collection is the meaning of collection. Or alternatively, the meaning of the word "kāla" is the meaning of time, and the meaning of the word "samūha" is the meaning of collection. What is that? Occasion. This is said: The occasion, which is the meaning of time and the meaning of collection, is the basis and support for the phenomena beginning with contact, as stated in the Abhidhamma. That is, at whatever time or in whatever collection of phenomena a wholesome consciousness of the sense-sphere arises, at that very time and in that collection, contact and so on also arise. This is indeed the meaning there. Is it not so that this time and collection, designated dependently, are merely conventional? How then can it be a basis...? But how can the stated phenomena be there? This is no fault. Just as time, delimited by its own nature, though not existing in ultimate reality, is designated as a basis, due to the non-existence of what occurs at that moment before and after it, as in "born in the morning, goes in the evening," and so on; and a collection, though not existing apart from its parts, established merely by conception, is designated as a basis for its parts, as in "branches on a tree, arisen in a heap of barley," and so on; so too here, it should be understood. Having shown the possibility of the meaning of 'basis' in Abhidhamma, now showing the possibility of the meaning of 'characteristic of being by being,' he says, "of what is called moment, concurrence, and cause," and so on. Therein, 'moment' refers to the ninth moment, distinct from the eight moments, called the arising of a Buddha; or indeed, these four wheels mentioned in "Monks, these are the four wheels by which the four-wheeled chariot of devas and humans rolls" (A.N. 4.31): suitable dwelling in a country, association with good people, right self-application, and having made merit in the past—these four wheels are mentioned. These, taken together, should be understood as 'moment' in the sense of opportunity. For these are opportunities for the arising of wholesome states. 'Concurrence' refers to the aggregate of conditions like eye and form, established as producing a common result, such as eye-consciousness, as indicated by "dependent on the eye and forms, eye-consciousness arises" (M.N. 1.204; 3.421; S.N. 4.60), and so on. For eye-consciousness, and so on, is the common result of eye, form, and so on. 'Cause' means generative cause. The meaning is that the existence of those phenomena like contact, etc., is characterized and understood by the existence of the time called moment, called concurrence, and called cause, as described. This is said to be like: just as "he went while the cows were being milked, he came when they were milked" characterizes the act of going by the act of milking, so too here, when "at which time, at that time" is said, the meaning "being present" is understood in relation to another action. In the absence of the word's meaning, there is no absence of being. By time's action of being, the mind's arising action, and the action of contact and so on, are indicated. This indeed is the meaning there: in the moment as described, when conditions meet and a cause exists, a wholesome sense-sphere mind arises. In that very moment, when conditions meet and a cause exists, contact and so on also arise. For clarifying that meaning, and for illustrating the meaning of the characteristic of being and non-being of the locative case. But here, in this discipline. The meaning of cause and the meaning of instrument are possible. Like in "he lives by food, he lives by knowledge," the meaning of cause. Like in "he cuts with an axe, he digs with a spade," the meaning of instrument is possible. How is it possible? He says, "That which indeed is..." Here, "by that time, which is a cause, which is an instrument," means that the transgression of various things is both the cause and the instrument for the promulgation of the training rule. For when the Blessed One, for the first time, regarding the promulgation of a training rule, dwells contemplating the transgression that is the cause for the promulgation of each rule in various places, then, contemplating that transgression, he dwells for that purpose. Thus, the causal nature of the transgression of things is established, like in "he lives by food, contemplating food, he lives for that purpose." But at the time of promulgating the training rule, he promulgates the rule by that previously established transgression. Thus, the instrumental nature of the transgression itself is established as the most effective means for the promulgation of the training rule, like in "he cuts with a sword." Moreover, contemplating the transgression, he dwells contemplating the time connected with it. Thus, the causal nature of time is also stated here. And in promulgating the training rule, he promulgates the rule without overstepping that particular time of transgression, but at that very time. Thus, the instrumental nature of time, which is dependent on the transgression, is also stated. Therefore, by this method, the causal nature and instrumental nature of time are also obtained. It is said, " by that time, being a cause, being a reason. But in the absolute sense, the transgression itself is a cause and a reason. For it, at the moment of transgression, being a cause, afterwards, in the promulgation of the training rule, also becomes a reason. "Promulgating training rules" means, having inquired about the transgression, having assembled the community of bhikkhus, having questioned the person who had committed the act, and having rebuked him, without exceeding the time when that act was committed, at that very time, being a reason, promulgating the training rules. "And awaiting the cause for the promulgation of training rules" means, like in the third Pārājika and so on, awaiting that particular act, the time of transgression, which is the cause for the promulgation of the training rule. The meaning is, the Blessed One dwelt there at that time, being a cause. Because it says, "promulgating training rules and awaiting the cause for the promulgation of training rules," even though it should be said "by that time, being a reason, being a cause," the word "being a cause" is said first here because the meaning of "cause" is intended. For the Blessed One, dwelling in Verañjā, awaiting the time of reflection which was the cause for the Elder's request for the promulgation of the training rule, dwelt at that time, being a cause. This is stated in all three commentaries. What is the point of reasoning here? The teacher does not intend a particular order of words here. Thus, it should be understood. Therefore, in the Dīgha Nikāya commentary too (Dī. Ni. Aṭṭha. 1. Paribbājakakathāvaṇṇanā), this very sequence is stated, beginning with "by that time, being a cause, being a reason." For there, the word "being a cause" is not said first here to indicate that the meaning of "cause" is intended in "at that time, he dwelt in Verañjā." Some also say, "Promulgating training rules, he dwelt at a time being a cause, being a reason, and awaiting the cause for the promulgation of training rules, he dwelt at a time being a cause. Thus, the connection should be made here." "To make that meaning clear" means the meaning of "cause." or for the purpose of doing, or for the purpose of explaining. "Herein" means in this discipline. "And here" means in this place, in the sense of collecting the aforementioned meanings,