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and "Then the Blessed One, on account of this incident, having assembled," and "for the bhikkhus, in a manner suitable to that, in a manner suitable... (etc.)... for ten reasons, for the purity of the Sangha," and "And thus, bhikkhus, you should recite this training rule," and in the Khandhakas, "I allow, bhikkhus, ordination by the three refuges," and so on, according to the order of the Vinaya, the time of the promulgation of that training rule, and that promulgation time of that Vinaya order, was well known to those five hundred bhikkhus who were upholders of the Dhamma. This method does not occur in the Suttantas and Abhidhamma. Therefore, because it was well known, and because it existed as the cause at that time, and because of its single connection with the word 'viharati' (dwells), and because of the impossibility of 'yaṃniddesa' (that which is indicated) first, in the Vinaya Piṭaka, 'taṃniddesa' (that which is indicated) is mentioned first. How? Here, "At whatever time, not far from Vesālī, there was a village called Kalandagāma," or "At whatever time, Vesālī... (etc.)... there was," because of the impossibility of stating it with 'yaṃniddesa', and because of the possibility of 'taṃniddesa' alone, it is said, "At that time... (etc.)... there was a village called Kalandagāma," or simply because it was well known. Regarding the phrase "aniyamaniddesavacana" (a phrase indicating no specific time), although it is indeed a phrase indicating a specific time, being 'taṃniddesa' as explained, yet, with respect to the present time, because it is unknown to other bhikkhus, it is called "aniyamaniddesavacana." What was said, "This is indeed the reason in the entire Vinaya," that should be understood as said predominantly. If every word "tena" (at that) were a phrase indicating no specific time, then in "tena hi bhikkhave bhikkhūnaṃ sikkhāpadaṃ" (therefore, bhikkhus, the training rule for bhikkhus), this word "tena," which is already established, would also be a phrase indicating no specific time. And the word "tena" said in "tena samayena buddho bhagavā uruvelāyaṃ viharati" (at that time the Buddha, the Blessed One, was dwelling in Uruvelā), and so on, would also be a phrase indicating no specific time, but it is not. Therefore, for those for whom "tena" by that indication... The seen meaning is unknown. By their power, he said: "This is a statement of unspecified designation." Or else, from that first, because of not seeing its meaning, and afterwards, by its connection, and because of seeing the designation, it was said: "This is a statement of unspecified designation." Or else, in the forenoon and so on, without specifying "this is the name," for the indication of time, even by the word 'samaya' being a secondary word, it is proper to say thus: "that which is a statement of unspecified designation." Or else, when "by that" is said, to prevent the implication of "by that pot, by that cloth" everywhere, he makes a specification: "by the time." But by what time? By the time established in meaning in the latter part, by the time of Sāriputta's reflection. Here he says: If the time of reflection is intended here, "But here, in the latter part, the meaning of cause and the meaning of instrument are possible. For that time of the promulgation of the training rule, which is difficult to understand even for Sāriputta and others, does the statement beginning with 'by that time, being a cause and being an instrument' contradict?" No, because it is said predominantly. Without saying as in the Suttanta and Abhidhamma, the question is: "Why is there a designation by an instrumental case in the Vinaya Piṭaka here?" Therefore, in answering that, wishing to state the purpose of the instrumental case predominantly, the teacher said: "that which is the time of the promulgation of the training rule," and so on. Not wishing to state the purpose of the instrumental case as it is being said now, but for this, only the meaning of cause is possible, not the meaning of instrument. Therefore he said: "by that established in meaning in the latter part," and so on. And 'samaya' means the concurrence of conditions for arrival, and taking the appropriate time. And having obtained the collection of conditions and the time of arrival, the intention is: "we shall know." Here he says: Just as in "Indeed, monks, a moment and an occasion are one," here, the meaning of 'moment' and 'occasion' is one. Similarly, taking 'time' and 'occasion,' the meaning of 'time' and 'occasion' might be one. And moreover, if 'occasion' here is the concurrence of conditions for arrival, since time is also a condition for arrival, then it is grasped by the taking of 'occasion' alone. So why is 'time' taken separately? It is said: Perhaps even tomorrow, because time is fixed first, the occasion is not the meaning of time. On that fixed time, tomorrow, depending on the concurrence of other coming factors, we might approach. Even at the fixed time, taking into account the time like morning and so on, according to the aforementioned concurrence. Thus, 'tomorrow' shows the fixedness of time like morning and so on on a specified day. Therefore, since time and occasion are not one in meaning, it should be understood that taking 'time' separately is also meaningful. Because 'moment by moment, O bhikkhu, you are born, you decay, and you die,' and 'he goes to the bhikkhuni frequently,' and 'moment by moment he speaks the Teacher's message'— the word 'khaṇa' has many meanings. Likewise the word 'samaya'. Therefore, defining them one by one, he said: 'Indeed, O bhikkhus, moment and occasion are one.' The meaning of moment and occasion is one, it is suitable. Moment is the obtaining of an opportunity. The ninth moment, free from the eight moments, is the meaning. Here they proclaim their own views such as annihilation and so on, in the occasion reckoned as wrong views. Thus, 'proclaimer of views.' That very place, being surrounded by a row of Tinduka trees, also called Timbaru trees, is called Tindukācīra. Ekasālaka means one sāla tree. They also say 'Kuṭikā'. Attābhisamaya means the attainment of one's own benefit. Dhīra is called a wise person, not another. Sammā mānābhisamaya means by thoroughly abandoning conceit, meaning by thoroughly abandoning conceit by way of eradication. In phrases like 'the meaning of suffering as oppression' and 'penetration of the four truths in four aspects,' it is the meaning of suffering, reckoned as the five aggregates, in its aspect of suffering. The meaning of conditioned is the meaning of arising from causes. For painful feeling, it is the meaning of torment. For pleasant feeling, it is the meaning of change. The meaning of penetration is just the meaning of oppression and so on. This meaning should be seen. In phrases like 'the occasion of conception,' by the trembling of the earth, the appearance of light, and so on, it is manifest to gods and humans. Even the occasion of difficult ascetic practices is manifest by 'the ascetic Gotama is dark, not dark,' and so on. And the seven weeks, and other (occasions). And it was not a time for dwelling in the happiness of this very life. That time is entirely (characterized by) that, from the beginning up to the conclusion of the bowl, that time is with constant engagement. "He dwelt with a dwelling of compassion" means that at that time he dwelt with an activity of compassion. For that time is a time of the activity of compassion. The activity of wisdom and the activity of compassion are the two activities of the Blessed One. Full enlightenment is the activity of wisdom. Entering into the attainment of great compassion, looking upon beings to be trained, and then acting accordingly is the activity of compassion. For it is said, "For you, bhikkhus, who have gathered, there are two things to be done." And the Blessed One also does that. Or, it is the initial gathering with the visiting bhikkhus. There, showing the dwelling of the activity of compassion, he said, "He dwelt with a dwelling of compassion." For the locative case has the meaning of time, and here the particle 'hi' has the meaning of cause. There, in the Abhidhamma, the meaning of 'samaya' should be understood as fivefold, in terms of time, collection, moment, concurrence, and cause. How does 'samaya' in the sense of time and collection become a locative case? Just as "born in the forenoon," so the word 'samaya' in the sense of time should be understood. How in the sense of a heap? Just as "born in a heap of barley." Therefore, it is said that in whatever time or collection a mind arises, in that time or collection contacts and so forth arise. Here, "for the locative case" means that the locative case specified in the Abhidhamma is in the sense of time and collection, and it should be understood that "in whatever time" is said with reference to the locative case. Now, showing the characteristic of being by means of being, he says, "What is the being of those mentioned there?" Being means arising, existing. That is the being of those phenomena like contact mentioned there. That, however, is known and understood as being by means of the being of the time. Therefore, it is said that the locative case is used there. There, a moment is the ninth moment, free from the eight moments. When that is present, it arises. Conjunction is the combination of causes like the eye faculty. When that exists, it arises. Cause is the object like form. Therefore, when that momentary cause, the conjunction-cause, exists, the existence, the presence, of contact and so on, is said to be. But here, the meaning of cause and the meaning of instrument are possible. Here, two meanings are possible for one. Because in this Vinaya, it is said that the word 'samaya' has the third case (instrumental) in the sense of agent, instrument, and cause. That is difficult to understand. Because it is said,