English
The defilement of bad conduct, indeed, in essence is volition, or the arising of mind that proceeds in such a way. Because insight consciousnesses proceed having penetrated the characteristic of impermanence etc., in terms of object they are worldly comprehension, in terms of non-delusion they are supramundane. Or indeed, supramundane comprehension in terms of the object, the meaning called Nibbāna; some say it is also in terms of non-delusion for the other, the path etc. Here, the knowledge called "penetration", if (it is asked) "how is it profound?" At the time of measuring deep water, it should be with a long measure; thus, some say it is said "now" for the purpose of showing its ungraspable nature. And for which purpose, for the purpose of path and fruit. And that purpose they do not experience, they do not attain any intended by themselves, and the release from such views. Why? Because the meaning was grasped without having examined it. Because the fruit is attained, unshakeable by penetration. Again, by the inclusion of 'khīṇāsava', it shows only the Arahant, not the trainee. For he, just as a treasurer of the king, having guarded bracelets, crowns etc., brings them forth at the desired moment, thus he taught the Dhamma for the purpose of path and fruit for beings with causes. Because only those are stated in detail in the Vinaya Pitaka there, having striven, one attains only those, say the teachers. For what purpose are only three knowledges distinguished there? Because it is the ultimate supporting condition for the accomplishment of virtue. "And a monk endowed with seven other factors is a holder of the Vinaya. He knows an offense, a non-offense, a light offense, a heavy offense, various kinds previously..." recalls past lives… …with the divine eye, purified and surpassing that of humans, he sees beings… …and through the destruction of the defilements… …he dwells having attained it.” (Pari. 327) This Sutta is the proof here. Having mastered the Vinaya, relying on the perfection of virtue, he attains the knowledge of the destruction of defilements together with the divine eye and the knowledge of past lives, as it were. Some say that the phrase “tāsaṃyevāti” (only of these) was stated to show that there is no separate preparatory work for them. In the Abhidhamma, however, the three knowledges, the six supernormal powers, the four analytical knowledges, and other special qualities like the right efforts, are distinguished. Although distinguished, to show that the four analytical knowledges are attained especially because they are of the nature of wisdom, the determination “tāsaṃ tatthevāti” (only of these, there) is made with an inversion. “Attanā duggahitena dhammena” (by a doctrine ill-grasped by oneself) is the remaining part of the text. This is an instrumental case in the sense of agent, and also in the sense of cause. The meaning is “due to a cause ill-grasped by oneself.” “Kasmā pana” (But why?) explains the meaning of what was said as “anulomiko” (conducive). The method of describing the First Great Council. Description of the Second Council “Pannabhārā” means those whose burden of aggregates has fallen. For it is said: “The five aggregates are indeed a burden.” (Saṃ. Ni. 3.22) “Sammukhā bhavissāma na bhavissāmā” (We shall be face to face, we shall not be) —these are the speakers. Among them, they were indeed young. “Jamminti” means vile. The method of describing the Second Council. Description of the Third Council “Brahmalokācavitvā” (having fallen from the Brahma-world): Here, the four paths, the five heinous crimes, and fixed wrong views —only these are fixed, not the exalted states. Therefore, rebirth in lower realms can also occur through aspiration. “Aticchatha” means “go and desire,” the meaning is “go and seek alms.” “Keṭubhaṃ” is a treatise dealing with the method of poetic composition. Some say it is “kiriyākappaṃ” (a treatise on actions and forms), a treatise dealing with the characteristics of verbs, nouns, etc. “Asandhimittā” is her name. It is said that in her body, joints were not discernible; her body was like one made of beeswax. Therefore, they also say, “She was born with such a name.” With a Magadhan measure, four measures āḷhaka, four āḷhakas make a doṇa, four doṇas make a mānikā, four mānikās make a khārikā, twenty khārikās make a vāha. Regarding Kethumālā, they say, "It is a mass of light that rises from the head and stands." This story was told in connection with the king's power, not in sequence. But explaining the story of the decline of the Buddha's Dispensation in sequence, he says, "The king, they say," and so on. "Tamed" by the taming of defilements. "Guarded" in body and speech. There is also the reading, "facing east." Because he was the elder brother before, he shows a gesture to take the bowl through that familiarity. "He spoke" means "he thought, 'I will speak.'" Others say, "Even when it was said 'unknown,' he spoke everything." "The Deathless" is an adjective describing the good quality of cessation, which is Nibbāna; mindfulness is its path. "Death" is an adjective describing the fault of becoming; heedlessness is its path. Thus, the Four Noble Truths are indicated. The going forth is dependent on the Saṅgha because of taking refuge in the Saṅgha, or because the act of shaving depends on it. Because it is the section extolling the power of Thera Nigrodha, he combines what was said before and what is to be said later, saying, "Again, King Asoka built a great monastery called Asokārāma and had sixty thousand... ...and eighty-four thousand monasteries built." According to the saying, "Or the enjoyment of a common person who has reflected," only trainees are truly heirs. Nevertheless, the Elder, for the sake of Mahinda Kumāra's going forth, says this in a way that is established by worldly custom: "Whoever, great king... ...an own son." For it is said in the Vedas: "From limb to limb you are born, from the heart you arise; Indeed, you are called a son, may you live for a hundred autumns." Therefore, in this way, if an own son is ordained by his parents, in essence, they are as if they themselves had ordained. Why do the Dhamma speakers not announce it? The king sent his ministers, saying, "Go and bring the Elder." The Dhamma speakers were sent to attend the Elder at the time of his arrival. Therefore. Moreover, in the manner stated by him, They speak of fierceness, and his fierce nature is to be understood by the story of the minister who was told, "Cut down the mango tree and make a fence of bamboo." But why do Dhamma preachers issue royal commands? Because it is said, "He is capable of upholding the Dispensation." "Dīpakatittiro" means a decoy partridge. Although this one was employed in the work of a decoy partridge, he was pure-hearted, therefore he asked the ascetic. "Sāṇipākārena" means with a fence of cloth. "Vibhajitvā vadati" means a 'discriminating speaker' who says, "Indeed, there is this way, brahmin," etc. (Pārā. 5). Moreover, the Blessed One is also an eternalist by the saying, "There is, monks, the unborn, the unbecome, the unmade," etc. (Itivu. 43). And a partial eternalist by the saying, "Dependent phenomena, independent phenomena" (Dhs. Dukamātikā 7). And an infinitist— "By going, the end of the world is never reached; Nor is there release from suffering without reaching the end of the world." (Saṃ. Ni. 1.107; A. Ni. 4.45); "Beginningless is this saṃsāra, monks; a former end is not perceived" (Saṃ. Ni. 2.124; Cūḷani. Kappamāṇavapucchāniddesa 61). The Blessed One also somewhat adopts the view of the eel-wrigglers by explaining the undeclared matters such as "The world is eternal - this is undeclared; the world is not eternal - this is undeclared," etc., and by explaining conventional truth. For that should not be spoken of as internal or external, etc. As it is said, "The sphere of nothingness should not be spoken of as an internal object," etc. (Dhs. 1437). Similarly, he also adopts the view of the accidentalists by the saying, "Having obtained, they enjoy liberation without cause" (Khu. Pā. 6.7; Su. Ni. 230). Here, "mudhā" is a synonym for "adhiccasamuppanna" (arising without cause). And the Blessed One is a perceptionist, etc., in terms of the sphere of perception, the sphere of non-perception, and the sphere of neither perception nor non-perception. And an annihilationist by the saying, "Indeed, brahmin, I declare the annihilation of lust" (Pārā. 6). And a present-life Nibbāna-theorist by "Destroyed is birth, lived is the holy life" (Mahāva. 23; Dī. Ni. 2). because of the saying, “There is no more rebirth,” and because of the display of the attainment of cessation in this very life. Thus, by that and that method, in such and such a way, according to the disposition of those to be trained, he speaks by distinguishing, therefore the Blessed One is a Vibhajjavādī (Analyst). The method of describing the account of the Third Council. The elder Sumanā was named Puppha. Some say Mahāpadumatthera. They say Mahiṃsakamaṇḍala is Andharaṭṭha. The Dhamma-eye means the three paths. Some say the path of stream-entry. The five countries are called the five Chinese countries. In Rājagaha, in the monastery built by the queen. On Silakūṭa means on the peak of the mountain. Vaḍḍhamāna means decorative powder. It is said to be highly esteemed in the noble land. “Ekarasena nāthakaraṇā” thus say the Damila people. Sārapāmaṅga means excellent couch. By stirring emotion with the Petavatthu and so on, and by the truth-connected (discourse) for the sake of realization. Meghavanuyyāna is the site of the Mahāvihāra. The reading is “in sixty-two caves.” Dasabhātika means the ten brothers like Abhayakumāra, they are not mentioned here. “Having spent the Rains and invited” means the invitation at the end of the four months. Or, having invited at the first invitation, he stayed there for one month and spoke on the full moon day of Kattika.