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due to distinctions like Vinaya by its components and so on, the Vinaya should first be established. Because it was said previously, "The Dhamma and Vinaya were taught by the Buddha," i... Now, if it is said, "By whom was it spoken?" and it is not to be said? The connection is that it was spoken with reference to such a statement. By whom it was held and brought. The statement "and where it is established" was spoken with reference to the entire Vinaya Piṭaka. The meaning is that it is not a statement spoken directly as a personal experience. For indeed, nothing in the past, etc., is not directly experienced by the Blessed One. If it is not a statement of personal experience, would it not give rise to an offense of "padasodhamma"? No, because even what is spoken by a disciple can give rise to an offense of "padasodhamma". If it is said that there is over-extension due to the absence of a rule? No, because it is specified in the commentary on the "padasodhamma" training rule as "ascended to the three recitations." Similarly, in the commentary, because it has ascended to the recitation, such a statement as "the succession of aggregates... etc.... is called saṃsāra" (Dhs.A. Nidānakathā; Vibh.A. 226 Saṅkhārapadaniddesa), and whatever follows the order ascended to the recitation, that gives rise to an offense of "padasodhamma," so says Venerable Upatissa. Description of the Account of the First Great Council Here, in "and the First Great Council," the word "ca" (and) is for emphasis, indicating that there are others too. It is said that it became known as "Upavattana" because, having gone to that sāla grove, he turned back after looking at his friends and well-wishers. Regarding the twin sāla trees: one sāla tree was, it is said, at the head-side, and one at the foot-side. There, too, one young sāla tree was near the head-side, and one near the foot-side; it is also said that they were sāla trees standing intertwined with each other by their roots, trunks, branches, and leaves. "In the Nibbāna element without remainder" is a locative of characteristic, like in "having done his duty, with a joyful, smiling mind, with a face free from enmity, with brought earrings," and so on. At the Parinibbāna, because of the Parinibbāna, or in that place, do not grieve with your mind, do not lament with your speech, according to the saying "lamentation is wailing." "By the Great Ascetic" is an instrumental case in the sense of "by means of." Just as in "protection for the one who carries the sun's rays." And the favor of the Blessed One, that... "for his favor," say the teachers. But some say, "that by which I was favored." "Nibbasanāni" means finished clothing tasks, removed after being used by me. If he asks, "Will you wear well-fitting ones?", it means coarse garments like armor. Like sovereignty are the nine progressive abidings and so on. The eight attainments and the attainment of cessation are called "progressive abidings" in the order of their acquisition. In the near future, and in the distant past; In both times, by poets, the word "purā" is used. The teaching of the Master itself is the Pariyatti (scriptural learning), the Pariyatti of the Master's teaching; it is nine-fold by way of Sutta, Geyya, etc. "Tipiṭakasabbapariyattippabhedadharā" means those who uphold all divisions of the Pariyatti, which is the Tipiṭaka itself. It should not be said "it is not possible without," because it is stated "upholders of all divisions of the Tipiṭaka Pariyatti." Even so, there is a distinction: they heard some directly and some indirectly, but for the Elder (Ānanda), there was nothing received indirectly. "Vibhāsā" means where they do not strive; the meaning is "not even for others, not even for others." "Tatra" is for selection. The word "bahu" (much) has the meaning of "extensive," as in "much is to be known, boundless." If it is said, "Since it was previously stated 'upholders of all divisions of the Tipiṭaka Pariyatti,' then 'much was learned by him...' is not appropriate?" No, because the Tipiṭaka is boundless; therefore, the intention is that much was learned by him, taking us as a reference. Otherwise, Elder Ānanda would become one with little learning compared to them, and there would be a contradiction with the statement "nothing was received indirectly." In "half a month has passed," one day is missing; that is the first day of the lunar fortnight, which is called the day of commotion, therefore it is not included here. Playing after praising a matter of urgency is called "sādhukīḷana" (good playing). In "svepi" (even tomorrow), the word "api" is for expectation, counsel, and permission. If it is said, "Since the Subha Sutta states 'when the Blessed One had recently attained final Nibbāna,' it is not included among the eighty-four thousand aggregates of Dhamma?" No, because it was obtained during the time of the Blessed One, like the Kathāvatthu. Chaḍ discarded, fallen, dirty, discarded, fallen, dirty. An order, because it is irresistible, is a wheel; thus, an order-wheel. They fall together here, thus, a single falling. Having come through the air, he sits down, thus, this refers to the second time of going, so says the Venerable Upatissa. Or, first, having gone through the air, having reached the assembly, without pressing the line of monks, he submerged into the earth and showed himself on the seat. In both ways he came into view, therefore both are appropriate, otherwise, one of the two would be untrue. Then the Venerable Mahākassapa asked the Venerable Upāli… (etc.)… the Venerable Elder Upāli answered. This, previously, "First, friend Upāli," (Cūḷava. 439) and so on, is a summary of the questions and answers mentioned, shown by the compilers of the council, as written in the commentary. Let it be so. Why here, instead of saying, "He asked about the origin, he asked about the person, he asked about the matter," in the sequence shown previously, is the sequence made, "He asked about the matter, he asked about the origin, he asked about the person"? Some say, "Because the promulgation of the training rules is rooted in the matter, it is stated in reverse order." However, a discussion on this will be made when we reach the Verañja section. In the park named Rājāgāraka. Even a royal residence is indeed worthy of delight. There, by whose presence it obtains such a name. Then, the group of masters, the compilers of the council, summarizes and shows what was said before, "Then the Venerable Mahākassapa," and so on. If so, just as the order of questioning is shown here, "He asked about the origin, he asked about the person," why is the order of the Venerable Ānanda's answers not shown? To show that the five collections are not arranged in this order. How then are they arranged? The Venerable Mahākassapa asked about the five collections in order. The Venerable Ānanda, however, whether asked in order or not asked, the nature of each Sutta, the matter that arose in between, the outline and detailed explanation… Having inserted all such suitable words as "proceeding through the mātikā and vibhaṅga," he explained. Therefore it is said, "By this method he questioned all five Nikāyas." Or, where it should be said "in the Ambalaṭṭhikā, in the royal residence," by the inverted order of words "in the royal residence, in the Ambalaṭṭhikā," this meaning is also shown. For it is said, "He dwells in the Ambalaṭṭhikā, in the royal residence." "House-builder"—searching for the craving-carpenter, the builder of this house of existence, by which knowledge he could be seen; having made a resolve at the feet of Dīpaṅkara for that purpose, wandering for such a long time, through countless existences, without finding that knowledge—is the meaning. "Painful is birth again and again"— this is the reason-statement for searching for the house-builder. "All your rafters"— all your remaining defilement-rafters have been broken by me. The house-peak is ignorance. Knowledge accompanied by joy is made of joy. For knowledge is not made of joy due to the difference in the nature of aggregates. "For the purpose of loosening strong kamma" is said mostly; but we will explain that in various places. "In Dhamma and Vinaya free from mutual confusion"— here, in such statements as "killing is unwholesome," the volition that gives rise to the act of cutting off the life-faculty with the intention to kill is unwholesome, not the act of cutting off the life-faculty, which is called killing. Similarly, the communication of taking what is not given, belonging to another, is an indeterminate phenomenon; but the volition of theft that gives rise to that communication is an unwholesome phenomenon (Paṭṭhāna 1.1.27). In this way, he is able to teach the Dhamma free from mutual confusion. For one who takes gold and silver belonging to another with a thieving mind, according to the circumstances, it is one of the pārājika, thullaccaya, or dukkaṭa offenses. For one who takes it when given by a treasurer, it is a pācittiya offense. For one who takes it for oneself, it is a nissaggiya pācittiya offense. For one who takes it merely out of greed, it is an anāmāsa dukkaṭa offense. For one who is authorized to discard money, there is no offense. Thus, mutual con- Even in discipline devoid of action, one is capable of disciplining, is the meaning. 'Bhāveti' means develops. By this, it shows the growth of the mind by way of result and by way of impulsion. The reading is "Avisiṭṭha", the meaning is "common". By means of the one who teaches here, the teaching is the three Pitakas; By means of what is to be instructed, it is also called 'sāsana'. And by means of the meaning to be spoken, it is also 'kathā'; Teaching, instruction, discourse, thus also the distinction should be revealed. Because 'sāsana' is neuter, it is said "just as... (etc.)... Dhamma-sāsanās".