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at the moment of fruition, this is called abandoning by appeasement. That Nibbāna, which is free from all conditioned things, where all conditioned things are abandoned, this is called abandoning by escape. And all of this is called abandoning in the sense of relinquishment. Thus, a teaching of Dhamma connected with these aforementioned restraints and abandonings is to be understood as 'connected with restraint and abandoning'. "Asuttantavinibaddha" means 'not bound in the suttas', the meaning is 'not ascended into the Pāli canon'. Indeed, miscellaneous Dhamma teachings do not ascend into the collection. Explaining the same meaning that was stated, he said 'free from the Pāli canon'. Or, 'asuttantavinibaddha' is said with reference to not having ascended into the Sutta and Abhidhamma Pāli, and 'pāḷivinimutta' with reference to not having ascended into the Vinaya Pāli. Okkantikadhammadesanā is a Dhamma teaching spoken in between, having entered with knowledge, with the intention of refutation, like that of Thera Bhaddāli. Because it is to be gone to, because it is to be departed to, it is 'samparāya' (the next world), the other world. What exists there is 'samparāyika' (belonging to the next world). Threatening with the fear of the cycle of existence, means threatening thus: 'Such immoral people will experience suffering in hell and so on'. He gives a Dhamma teaching of the measure of the Dīgha Nikāya and of the measure of the Majjhima Nikāya, thus 'by that k...' "In that very moment, how could the Blessed One deliver such a great discourse on Dhamma?" This should not be said. Indeed, as much as ordinary people speak one word, so much Elder Ānanda speaks eight words. But while Elder Ānanda is speaking one word, the Blessed One speaks sixteen words. In this way, in the moment an ordinary person utters one word, the Blessed One speaks one hundred twenty-eight words. Why? For the Blessed One's tongue is soft, lips well-formed, speech unhindered, life-continuum swift. Therefore, if one monk asks about body contemplation, another about feeling contemplation, another about mind contemplation, another about phenomena contemplation, and one does not look at another, thinking, "When this one has asked, I will ask," even so, for those monks, the turn of asking, "this one asked first, this one second," and so on, is discernible to such a wise one, because a subtle interval is obtained. But for the Buddhas, the turn of teaching is not discernible to others at all, because in a moment as short as a finger-snap, the arising of countless millions of thought-processes is possible. Even before an arrow, shot by a strong-bowed archer, passes the shadow of a palm tree by a span and four fingers, the Blessed One teaches fourteen kinds of body contemplation, nine kinds of feeling contemplation, sixteen kinds of mind contemplation, and five kinds of phenomena contemplation. Let alone these four; if indeed another four were to ask questions about the four right exertions, another about the four bases of psychic power, another about the five spiritual faculties, another about the five spiritual powers, another about the seven factors of awakening, another about the eight path factors, the Blessed One would also teach that. Let alone these eight; if another thirty-seven people were to ask questions about the requisites of awakening, the Blessed One would also teach that at the same time. "Root," "support," "stands" -- each subsequent one should be understood as a synonym of each preceding one. There, "stands" means the state of being a basis in the sense of association and in the sense of strong support. Si. For the remaining wholesome states, reckoned as training, there may be a foundation through association with abstinence from sexual intercourse, or through being a strong support. Therefore, it is said, "For abstinence from sexual intercourse..." and so on. By means of the stated meaning, that is, by means of the way to attain a foundation. Desiring to show that the volition of abstinence and the states associated with it, as specified in the Sikkhāpadavibhaṅga, are the training rule, he said: "And this meaning is to be understood in the way stated in the Sikkhāpadavibhaṅga." For in the Sikkhāpadavibhaṅga, abstinence and other states are called "training rule" both directly and indirectly. And this was said: "What, then, is the training rule of abstinence from sexual misconduct? When a wholesome mind of the sense-sphere arises, accompanied by joy, associated with knowledge, for one abstaining from sexual misconduct, that refraining, abstinence, desisting, abstaining, non-doing, non-committing, non-transgression, boundary-crossing, bridge-breaking from sexual misconduct at that time, this is called the training rule of abstinence from sexual misconduct. The remaining states are associated with abstinence. "What, then, is the training rule of abstinence from sexual misconduct? When a wholesome mind of the sense-sphere arises, accompanied by joy, associated with knowledge, for one abstaining from sexual misconduct, that volition, intention, state of intending at that time, this is called the training rule of abstinence from sexual misconduct. The remaining states are associated with volition. "What, then, is the training rule of abstinence from sexual misconduct? When a wholesome mind of the sense-sphere arises, accompanied by joy, associated with knowledge, for one abstaining from sexual misconduct, that contact at that time... and so on... exertion, non-distraction, this is called the training rule of abstinence from sexual misconduct." (Vibha. 706) For here, since not only abstinence is the training rule, but volition is also the training rule, therefore, the second method was stated to show that. And since not only these two The states are training rules. But also the fifty-odd states associated with volition, as parts to be trained, are training rules. Therefore, the third method is shown. Indeed, the training rule is of two kinds: direct training rule and indirect training rule. Among these, abstinence is the direct training rule. For it is stated in the Pāli as "abstinence from killing living beings," not as volition. And one who abstains, abstains from this and that by means of it, not by volition. But it brings in and shows volition, and similarly the remaining states associated with volition. Therefore, volition and the remaining associated states should be understood as indirect training rules. Now, showing that not only states like abstinence here are training rules, but also the designation that illuminates their meaning, he says "and moreover," etc. They say, "What is the 'body of names' and 'body of words' there, this is stated in the Great Commentary." "Body of names" means a collection of names, merely a designation by name. Word-etymologies and expressions are synonyms for names, as in "name, naming, etymology of name," etc. (Dhs. 1313-1315). "Parts of training" refers to abstinence and so forth, and the statement that illuminates their meaning is also a training rule; this too is obtained here. "Atthavaso" means in terms of special growth, special benefits. But because these are the reasons for the promulgation of the training rules, he says "in terms of ten reasons," meaning ten special reasons. Therefore he says "in terms of special welfare." Or "atthavaso" is simply meaning, it is said that there are ten reasons for ten meanings. Or else, "attha" is result, and "vaso" is its dependence on that, so "atthavaso" means cause; this is how the meaning should be understood here. "Very well, O king," this is stated in the training rule concerning entering the royal inner palace (Pac. 494 ff.). Because it is said, "Those who consider what is to be heard and believed by me, for them it will be for long-term welfare and happiness," it is said, "And whoever accepts the word of the Tathāgata, for him it is for long-term welfare and happiness." The disadvantages of not accepting are in the Bhaddāli Sutta (MN 2.134 ff.). having shown the danger in not accepting it. Because of the absence of living together in the absence of pleasant dwelling, living together is also said to be pleasant dwelling. Pleasant dwelling means the comfort of the four postures. "Maṅku" means lack of energy. In "by Dhamma" and so on, Dhamma means the true thing. Vinaya means both admonition and reminding. The Teacher's Dispensation means both the accomplishment of declaration and the accomplishment of proclamation. "Of those who love virtue" means of those who desire training. For them, virtue is dear. Therefore it is said, "striving for the perfection of the three trainings." "Those who are seen" means those who fall into doubt. "They are oppressed" means they are afflicted. "Sangha acts" means, even though Uposatha and Pavāraṇā are Sangha acts, by the analogy of the ox and the bull, it should be understood that the Sangha acts like upasampadā and others are taken, excluding Uposatha and Pavāraṇā. The state of being harmonious is harmony. In "I do not, Cunda, teach the Dhamma for the restraint of only the defilements pertaining to this present life" (Dī. Ni. 3.182), the defilements that are the root cause of disputes are referred to as āsavas (defilements). "By which one might be reborn among devas, Or as a gandhabba or a bird; By which one might go to the state of a yakkha, or return to human existence; Those defilements of mine are destroyed, shattered, made void." (A. Ni. 4.36) – Here, it refers to the three-realm kamma and other unwholesome states. But here, he says that various calamities such as blame from others, remorse, killing, and binding, and the sufferings of the lower realms are āsavas (defilements) – "to be attained in that very existence by one who remains unrestrained."