English
The word "that" (ta) refers to the meaning made manifest. Showing that Vinaya enactment as the meaning together with the request, of the meaning spoken in apposition with words like "by the Blessed One," by which Vinaya enactment the Blessed One is made manifest, exalted, and very clear, it is said: "who that... (etc.)... enacted the Vinaya enactment." There, "Vinaya enactment" means the enactment that is the Vinaya. Of these words "by one who knows, by one who sees," because the Vinaya is exalted, first connecting the meaning according to the method stated there, now showing it according to the Suttanta method, even though the words "knowledge" and "vision" are synonyms for wisdom, in order to show the specific occurrence of their specific objects by various distinctions, by way of the three knowledges, by way of the knowledge of the supernormal powers and the removal of defilements, by way of the knowledge of omniscience and the physical eye, and by way of the knowledge of penetration and teaching, connecting and showing the meaning, he says "furthermore" and so on. There, "by former abodes and so on" means former abodes... with knowledge of penetration. By wisdom of penetration means by the wisdom of the Noble Path. By wisdom of teaching, he sees means by the wisdom of teaching, he truly sees the teachable nature of the teachings to be taught, and the various kinds of individuals to be awakened, such as their dispositions, latent tendencies, characters, and inclinations. By the Arahant means by the Arahant, because he has slain the enemies (kilesas) and the spokes (of the wheel of existence), and because he is worthy of offerings and so on. By the Perfectly Self-Enlightened One means by the Perfectly Self-Enlightened One, because he has perfectly and by himself awakened to the truths. Or else, knowing the obstructive things, seeing the liberating things, he is an Arahant because he has slain the enemy defilements; he is the Perfectly Self-Enlightened One because he has perfectly and by himself awakened to all things. Thus, the connection here should be understood in terms of the four kinds of intrepidity. Moreover, knowing the distinction between possible and impossible, and so on, seeing beings according to their karma, he is an Arahant because he has cut off the cankers together with their latent tendencies; he is the Perfectly Self-Enlightened One because he has understood without error the things to be fully known, and so on, as things to be fully known. Or else, knowing with unhindered knowledge in the three times, seeing that all three actions, such as bodily action, are rightly performed because they follow knowledge, he is an Arahant through the accomplishment of abandonment which establishes the absence of burning and so on; he is the Perfectly Self-Enlightened One through omniscience which establishes inexhaustible insight, which is the cause of the non-loss of desire and so on. Thus, the connection should be made here in terms of the ten powers and the eighteen unique qualities of a Buddha. 2. In question and answer means in the answer to the question. Here means in this question and answer. The designation is only in the Middle Country means because in that very country, transgressing the aforementioned matter gives rise to an offense. A disciplined discourse means a discourse on a disciplined matter, or this is the very reading. But by body one commits an offense means in the initial stage, making the intention to engage an element, generating the intimation called the bodily door, one commits the offense called the arising of consciousness that has occurred. Although the intimation is indeed generated by consciousness, nevertheless, because the meaning intended by consciousness is accomplished by bodily intimation, it is said, "one commits an offense through the bodily door." Referring to this meaning means to one who has committed referring to the meaning called 'impossibility' of making an offense into a non-offense, not the appeasement of quarrels, etc. 3. By the ancient great elders means by the great elders dwelling in the island of Sri Lanka. Established means established at the time of committing the books to writing. Indeed, the compilation of books is similar to the Fourth Council. In both Vibhaṅgas, the thirty-two instances are indeed well-known. Description of the Headings of Origination 257. Now, in the discourse on origination, because of its moon-like coolness of compassion, it is called "Buddha-moon"; because it dispels the darkness of defilements, it is called "Buddha-sun". "He taught the three Piṭakas" – since they teach, therefore Angirasa (the Buddha) also taught the three Piṭakas. Which are they? He says "Suttanta," etc. "Great virtue" means great benefit. "Thus the True Dhamma is led, if the Vinaya stands" – if the study of Vinaya stands and continues without interruption, then the True Dhamma of practice and penetration is led and continues. But how does the study of Vinaya stand? He says "both," etc. It should be understood as "they stand bound by the Parivāra." "Of that very Parivāra" means in that very Parivāra. "Fixedly done" means "done fixedly," that is, determined. "Together with others" means together with the remaining training rules. "Of unmixed originations" means of unconfused originations. "Therefore, one should train" – because when the Vinaya exists, the True Dhamma stands, and the Vinaya stands bound by the Parivāra, and in the Parivāra, originations, etc., are seen, therefore, one should train in the Parivāra, that is, one should learn it. First, in the former method – this is said referring to the method that appeared once in the Paññatti section (Pari. 187), beginning with "Of the six origins of offenses, by how many origins does it arise? It arises by one origin, it arises from body and from mind." 258. "Should not follow a preceptor" – refers to the training rule stated as "Whatever bhikkhunī should not follow a preceptor who has been ordained for two years" (Pāci. 1111). 270. "Undone" means unmixed with others. It is said to be unfixed, of undetermined origin. Intermediate Section Description of the Chapter on Questions 271. "Avoids enmity" means it avoids and destroys enmity like passion. "By this" means by this abstinence. "Departure" means the path. "Bodily audacity" means bodily misconduct that arises from bodily audacity. 274. "To be remembered" means worthy of being remembered, worthy of recollection, not to be forgotten even after a long time has passed. "Mettā" is that by which one is friendly, one is affectionate; it is the state of being a friend. "Metta-kāyakamma" (bodily action of loving-kindness) is that which has mettā. Since it arises from a mind accompanied by mettā, it is said, "bodily action done with a mind of mettā." "Āvī" means openly, publicly. The state of being public here is the presence of the person for whom that bodily action is done, so it says, "openly." "Raho" means privately, secretly. The state of being private is the absence of the person for whom that action is done, so it says, "behind one's back." "By both" means by the new monks and the elder monks. "Piyakaraṇo" means making one beloved, worthy of affection. "Garukaraṇo" means making one respected, worthy of reverence. "For inclusion" means for the inclusion of fellow practitioners, because it is a special basis of inclusion. "For non-dispute" means for non-dispute, precisely because it is a basis of inclusion. And when there is a basis of inclusion that causes non-dispute, the unity and non-division of fellow practitioners are already established by these means, so it says, "for unity," etc. "Speaking with emphasis" means not just saying "venerable," but emphasizing and elevating by saying "Venerable Elder," which indicates steadfastness in virtues. "Words that convey a sense of 'mine'" are words of possessiveness. The openness of a mind-action that is entirely hidden occurs only through the production of a communication. And to show this without referring to bodily actions well-known and recognized in the world, such as hand gestures, it says, "opening the eyes," etc. Although here, the opening of eyes moistened with the oil of mettā-affection and looking with a joyful face is indeed a mettā-kāyakamma, yet the mettā-affection of the eyes by which the mind's mettā-affection... the non-haughtiness of face and the serenity of face, referring to that, it is said: "it is called loving-kindness mental action." And these loving-kindness bodily actions, etc., which appear in the Pāli according to monks, are indeed found even among householders. For monks, indeed, with a mind of loving-kindness, the fulfillment of conventional duties such as duties towards teachers and preceptors is called loving-kindness bodily action. And all blameless bodily action should be understood as included within conventional actions. For householders, going to venerate a cetiya, going to venerate a Bodhi tree, going to invite the Saṅgha, or seeing monks who have entered the village for alms, going forth to meet them, receiving their bowls, arranging seats, following them, and such like, is called loving-kindness bodily action. For monks, with a mind of loving-kindness, teaching the rules of conduct and precepts, explaining meditation subjects, teaching the Dhamma, answering questions, explaining commentaries, being carried out in this way, even the Tipiṭaka, the Buddha's word, is called loving-kindness verbal action. For householders, at the time of saying such things as: "Let us go to venerate a cetiya, let us go to venerate a Bodhi tree, we will listen to the Dhamma, we will make offerings of lamps, garlands, and flowers, we will observe the three good conducts, we will give ticket-meals and so on, we will give robes for the rainy season, today we will give the four requisites to the Saṅgha, having invited the Saṅgha, prepare edibles and so on,