English
by the absence of the annihilation view, which is a cause for establishment, is called "unestablished." For one holding the annihilation view, indifferent to the next world, merely engaging in devotion to sensual pleasures, he stands (is established). He is not diligent in performing merits beneficial for the next world. One holding the eternalist view strives to do them. But the Bhagavat, not standing thus, not striving, practicing the middle path, himself crossed the flood, and carried others across. As it is said: "Unestablished indeed, friend, not striving, I crossed the flood." By means of the four Brahma-vihāras, well and rightly established among beings, or in the sense of "well-arranged." For being well-arranged, merely wishing to remove the suffering of beings, wishing to bring benefit, and being joyful in prosperity and impartial, he teaches the Vinaya. Therefore, in this section explaining the Vinaya, praising with appropriate praise, he says "of the well-arranged one." But in the commentary: "And indeed, monks, when agreeable results of kamma are present..." (Dī. Ni. Aṭṭha. 2.35; Ma. Ni. Aṭṭha. 2.386) of the Sutta, and (Khu. Pā. 8.11) of the Sutta, the meaning "well-arranged" was stated, but that is not in accordance with the intended context. As for "amissaṃ" (unmixed), is it "vinayaṃ amissaṃ" (unmixed discipline), or "pubbācariyānubhāvaṃ" (the power of former teachers)? Neither. For the Vinaya commentary is indeed unmixed. Therefore, the connection is: "they will describe that unmixed (commentary)" in the sense of a neuter noun for "bhāvana" (description). As for "pubbācariyānubhāvaṃ" (the power of former teachers), the commentary states, "because former teachers made commentaries," so that is their power. When something new is seen, people in the world say, "whose power is this?" Or, following the intention of the Buddha, it develops and clarifies the meaning in various passages; the development and clarification of that meaning is called the power of the commentary. If there is the power of former teachers, why then will they describe it with this introduction? Therefore, the sixth, seventh, eighth, and ninth verses are stated. There, the connection should be understood as: "by those whose knowledge is pure, because their defilements are washed away by the water of the noble path knowledge; by those whose analytical insights are pure, because their taints are washed away by that same (water); and by those skilled in expounding the True Dhamma, because their analytical insights are pure." Some say, "when 'former teachers' is mentioned, world teachers and Rahula and other teachers in the Dispensation are also included; to exclude them, 'kāmañca' (although) and so on was stated." If it is said, "because 'taṃ vaṇṇayissaṃ' (they will describe it) is stated, a deficiency in the former commentary is shown"? No, "kāmañca" and so on was stated to show that it is described in various ways. "Saddhammasaṃvaṇṇanakovidehi" (by those skilled in expounding the True Dhamma) means by those skilled in expounding the True Dhamma, or by those skilled in that exposition. "Sallekhiye" (in the state of effacement): "sallekha" is that which effaces or makes thin the mass of defilements or abundance; "sallekhiyaṃ" is the state of effacement; "tasmiṃ sallekhiye" means in that state of effacement. "Nosulabhūpamehi" means by those whose similes are not easily found. "Mahāvihārassa" means of the Mahavihara lineage. "Dhajūpamā" are those for whom the banner is a simile due to their extreme eminence in wisdom; "tehi dhajūpamehi" means by those banner-like ones. Sam Following the Supreme Buddha, following his lineage, following his intention— this is the meaning. Here, the word 'supreme' by the saying 'fully enlightened by knowing truths oneself' includes Paccekabuddhas. Therefore, it is said to exclude them. Having shown the commentary's lack, now to show his own special work and its purpose, he says 'explanation' and so on. 'Does not accomplish any benefit' means 'does not achieve any purpose, result, or welfare,' as in 'that monk does not experience any benefit' and so on. By 'the request of Buddhasiri,' it is shown that just as the Dhamma was taught by the Blessed One at Brahmā Sahampati's request, and the Vinaya was laid down based on Sāriputta's request, so too this teacher, honoring that tradition, made this explanation based on Thera Buddhasiri's request. By 'remembering,' he shows his absence and his respect. After that, two verses are stated to show the method of what is to be done. By this, he removes doubt about decisions in those commentaries; he prevents rejection by one skilled in a single commentary saying 'this method is not in the commentary'; by abandoning inappropriate meanings, he causes the attached to abandon their attachment; by showing the Theravāda view, he demonstrates reasoning for Vinaya-holders on Vinaya decisions based on reasons arising; and by rejecting inappropriate Theravāda views, he rejects reliance on individuals— these benefits are shown by demonstrating the method of what is to be done. And beginning that explanation, I shall begin it making the Great Commentary its body; and the decision stated in the Great Paccari, and likewise the decision stated in commentaries famous in the world like the Kurundī and others, from those decisions too, by the method of the Great Commentary, or taking the appropriate meaning by Vinaya reasoning as an adornment for that body, I shall begin. a commentary. Is it only a description, and not anything else? The repetition of "description" is to show this. Or, it should be understood as: "They will begin by making a description that includes the Theravāda." For the Theravāda traditions are current in the external commentaries. Here, by the word "ādi" (etc.), the Cūḷapaccarī, Andhakāriya commentaries, Pannavāra, etc., are also included. There, "Paccarī" is said to be a raft in the Sinhala language; because it was made while sitting on it, it got that name. There is a monastery called Kurundīvallivihāra; because it was made there, it got the name Kurundī. "They will begin well." "I am ready, having prepared the method of what is to be done, therefore, may they listen to that of mine." This is the supplement to the verse: "That description is mine, or spoken by me." "May they listen" means "may they see with the eye of wisdom, or hear attentively, honoring the Dhamma, having prepared it with faith, energy, joy, and gladness." Whose Dhamma? The Dhamma of the Tathāgata, who is a lamp of Dhamma. What does it show? The Dhamma is like a lamp because it illuminates what is beneficial and harmful; the Tathāgata, who upholds the Dhamma, is like the one holding the lamp. Therefore, it shows that even when that Tathāgata has attained final Nibbāna, they should not grieve there, but should listen attentively, honoring the Dhamma. Or, "Tathāgatas are the Dhamma-body" (Dī. Ni. 3.118), so the Dhamma is also that lamp, thus "Dhamma-lamp" is the Bhagavā. The Dhamma and Vinaya, as spoken by the Buddha, were known and understood in the same way by the Buddha's sons, the disciples, by whom, surpassing the intention and purpose of those Buddha's sons, they grasped it completely. "Pure" means "formerly," or "the ancient elders." "Aṭṭhakathā" means "commentaries," a plural of usage. Whatever meaning was stated in the commentaries, all of it, except for the mere careless writings of careless scribes. Is it a standard for all? No, but for those who are respectful in the trainings, who are skilled in this Vinaya. In the Mahāaṭṭhakathā, however, even in what is true or false, only a dukkaṭa (minor offense) is mentioned; that should be known as careless writing. Careless writing. Having studied, it will be a standard— this is the connection. And from that, from the various meanings stated in the commentaries, is the sequence of the text, the sequence of the Pāli. Suttantas are parts of suttas. Indeed, this "anto" (end/part) is seen in contexts like internal parts and possibilities. Those existing in suttantas are suttantikas. Of those suttantikas, it means the words that appear in the texts of the suttantas. Or else, "anto" means it is measured, it is achieved— that is the intention. By what is it achieved? By the sutta. The end of the sutta is the suttanta. What is that? That is the particular interpretation of meaning. The words employed in that suttanta are suttantikas. The meaning of those suttantika words. Clarifying in accordance with each and every Agama sutta and Abhidhamma-Vinaya sutta— this, indeed, is here the brief elucidation of meaning: The meaning of suttantika words like "Iti pi so Bhagavā" and so on, is in accordance with the Agama suttantas. The meaning of Abhidhamma suttantika words like "A dispute-case may be wholesome, may be unwholesome, may be indeterminate," and so on, is in accordance with the Abhidhamma suttantas, and so forth. "Hessati" means "will be." "Will be done" is the intention. Here, in "Vaṇṇanāpi" (also the commentary), the word "api" has the meaning of inclusion. It should be connected with the word "tasmā" (therefore). How? Because it is a standard for the wise, because the extensive path is summarized, because the decision is not left incomplete, because the sequence of the text is not deviated from, and because it illuminates the suttantika words in accordance with the suttanta commentaries— therefore, it should be diligently studied. Here, even though it is established by the statement "without deviating from the sequence of the text," the word "suttantikānaṃ" was indeed said to show that "the commentary teachers, in the Verañja section and so on, went saying 'it is the burden of the suttantikas,' but we will go only after saying." The commentary on the introductory discourse of the text is finished. Commentary on the external introductory discourse. Because of the abundance of Vinaya,