English
and the disciples of the great Ariṭṭha Thera were Tissadatta, Kāḷasumaṇa, and others. "Antevāsikānaṃ antevāsikā" means the lineage of disciples of the disciples mentioned in both places. "Pubbe vuttappakārā" refers to the lineage of teachers proclaimed by the verses beginning "Mahindo Iṭṭiyo Uttiyo" (Pārā. Aṭṭha. 1. Tatiyasaṅgītikathā). "Na paggharatīti" means "does not flow," meaning "does not leak out," "does not forget." In "satigatidhitimantesu": "Sati" is mindfulness in grasping and retaining. "Gati" is knowledge in understanding the meaning of words. "Dhiti" is energy in grasping, preserving, and so on. "Kukkuccakesu" means "among those who are scrupulous," those who are anxious about "is it proper or not proper?" Having said "mātāpituṭṭhāniyo" (like a mother and father), to support that very meaning, it says "tadāyattāhīti" and so on. "Vinayapariyattiṃ nissāya" means "relying on the study of the Vinaya Piṭaka." "Attano sīlakkhandho sugutto" means that the moral conduct of a conscientious person, since they do not commit offenses due to six reasons such as shamelessness or ignorance, their moral conduct is well-guarded, well-protected, free from faults like fragmentation. "Kukkuccapakatānaṃ" means for those who are troubled, afflicted by scruples arising from what is proper and improper, it becomes a refuge by resolving their scruples according to the Vinaya and establishing them in purity. "Vigato sārado bhayametassāti visārado" means "one from whom fear and anxiety have departed is fearless." Because he speaks only after knowing "in this way there is a fault, in this way there is no fault," he is fearless. He speaks in the midst of the Saṅgha. "Enemies" means both personal enemies and enemies of the Dispensation, such as the Vajjiputtakas. "By the Dhamma" means by a reasoned statement, showing the training rule, so that they cannot establish the false Dhamma, thus, having thoroughly suppressed them, he suppresses them. "For the establishment of the True Dhamma" means for the establishment of the three kinds of True Dhamma, namely, the Dhamma of study, practice, and penetration, for its continuance, this is the meaning. In "Discipline is for restraint," and so on, Discipline is the learning of Discipline, or the promulgation of Discipline, for the restraint of the doors of body and speech. "Non-remorse" means the absence of remorse, the absence of regret, due to what has been done or not done. "Joy" is nascent delight. "Delight" is strong delight. "Tranquillity" is tranquillity of body and mind. "Knowledge and vision of things as they are" is the comprehension of dependent mind-and-matter. "Disenchantment" is insight. "Dispassion" is the Noble Path. "Deliverance" is the supreme fruit. "Knowledge and vision of deliverance" is the knowledge of reviewing. "Non-clinging" means not clinging to any phenomenon, having relinquished it. "For final Nibbāna" is said as a condition for that final Nibbāna, because without the knowledge of reviewing arising, there is no final Nibbāna in between, due to its being an immediate and other condition. "This talk is for this purpose" means this talk on Discipline is for the purpose of this non-clinging final Nibbāna. "Consultation" is indeed consultation on Discipline, the consultation of bhikkhus bound by Discipline, "We will do this, we will not do this." "Condition" (upanisā) is that where the fruit sits close, it is the cause. The sequence of causes, beginning with "Discipline is for restraint," is also for this purpose, this is the meaning. "Giving ear" means giving ear to this talk on the sequence of conditions for one's own benefit; that too is for this purpose. "Yadidaṃ" is a particle. This deliverance of the mind, which is called the path of arahantship or the fruit thereof, by not clinging to the four clingings, that too is for this purpose, for non-clinging final Nibbāna. Or, this deliverance of the mind, its release, its cessation, its final Nibbāna, by not clinging to any phenomenon, is for this purpose. Oh, talk! It is fitting to connect it in this way, by way of concluding, because the Path, Fruit, and Liberation were mentioned before. "Application" means repeated exertion by way of learning, and so on. The method of explaining the story of the teacher-succession is finished. Thus, in the Samantapāsādikā, the Commentary on the Vinaya, which dispels doubt, The method of explaining the story of the external introduction is finished. Explanation of the Verañja Section "Seyyathidaṃ" means "which is that?" or "how is that?" "An indeterminate indicative word" means: that which indicates its own meaning by defining its nature is a determinate indication; that which is not a determinate indication is an indeterminate indication. That by which it is said is a word, thus, an indeterminate indicative word. "Tassa" means of the word "tena." "Reflection" means that which arose with "Of which Buddhas, the Blessed Ones, was the holy life not long-lasting?" and so on (Pārā. 18). "Before or after" means in the text mentioned below the word "tena" or in the text to be spoken above it. "Established by meaning" means established by capability. "Therein this is merely an example of the entrance" means this is merely an example of the means in explaining that aforementioned reasoning. "Entrance, door, means" are indeed one in meaning. The word "samaya" is seen; this is the connection. "Assa" means the conjunction of the word "samaya" is its meaning; this is the connection. In "taking into account time and occasion," "time" means the suitable time for approaching; "occasion" means the conjunction of conditions like bodily strength, etc.; "taking them into account, depending on them" is the meaning. "Khaṇa" means opportunity. Indeed, the arising of a Buddha, etc., is an opportunity for the holy life of the path. That itself is the occasion. For that very reason, it is said "one only." "Mahāsamaya" means a great multitude. "Pavanasmim" means in the forest grove. In "But, Bhaddāli, the occasion for you...", "occasion" means the cause of transgressing the training rule. What is that? The Buddha's knowing of one's own transgression. That cause, called "occasion," was not penetrated by him; this is the meaning. "The Blessed One," and so on, shows the manner of his penetration. "Learning" means learning, by being capable of grasping something or other. Sumanaparibbājaka... the name of Asevata. They declare a view at this time, thus it is called Samayappavādaka, the park of Mallikā. And because it is surrounded by a row of Tinduka trees, which are called Tindukācīra, it is also called "Tindukācīra." And because there is only one dwelling hall in it, it is called "Ekasālaka." By comprehension of benefit: by the attainment of the benefit, the good, seen in this world and in the next, as stated. By comprehension of pride: by the abandonment of pride. Meaning of oppression: oppression is the harming of one who possesses it, the act of making it not spread out, oppression itself is the meaning of oppression. Affliction: afflicting in terms of suffering, painfulness, and so on. Change: change in two ways, by old age and by death, to be comprehended, to be penetrated, thus it is comprehension, that is the meaning of comprehension, oppression and so on. And here, because the prefixes merely indicate, the word abhisamaya with its prefix is extracted even in the meaning-extraction of the word samaya. There, the production of results by the coming together of conditions, the going towards, the single movement, thus it is samaya, conjunction. When there is the coming together of conditions for turning away, beings come into being here, they proceed, thus it is samaya, moment. The conditioned phenomenon comes together here, or it comes and goes by itself, thus it is samaya, time. The parts come together in it, or it is in them by itself, thus it is samaya, group. From the coming together of other conditions, the result comes from it, thus it is samaya, cause. By way of perception, from perversion, it enters into phenomena, thus it is samaya, view. Nearness, going near, approach, is samaya, attainment. The going away, the departure, of well-composed words, is samaya, abandonment. The knowing of well-composed truths, is samaya, penetration. Thus, the usage of the word samaya in those various meanings should be understood. And here, the manifold meaning of the word samaya in a general sense has been stated. For a word that occurs in one specific meaning does not occur in others. Therefore, just as the meanings, the words samaya that denote them should be understood as distinct. Thus, in all cases, in the uddhāra texts. There, "tathā" means in those Sutta and Abhidhamma texts, by way of the spheres of application. "Idha" means in the Vinaya, and "aññathā" means by way of the instrumental case. "Accantameva" means continuously. "Bhāva" means an action, the indication of one action by another action is "bhāvena bhāvalakkhaṇaṃ," as in "when the moon rises, the prince is born." "Adhikaraṇañhītiādi" means that in the Abhidhamma, the word "samaya" is used in five senses: time, collection, moment, concomitance, and cause, not just time as in the Vinaya. Of these, the meanings of time and collection are suitable to be indicated as the basis for the phenomena like contact mentioned there. The meanings of moment, concomitance, and cause, however, are suitable to be indicated as the indication of the existence of contact and other phenomena by their own existence. This is said to confirm the aforementioned meaning by way of explanation. There, it should be understood that the meaning of "adhikaraṇa" is applied thus: "In whichever time or collection, as the basis, wholesome arises, in that same time or collection, contact and other phenomena exist.