English
in "without deviating from any textual order." For to state elsewhere what should be stated in the Pāli text elsewhere, is indeed called stating by deviating from the textual order. Thus it is said: "Because of explaining by abandoning the Pāli text that has come in due order, which is suitable to be explained in that very place, and because of explaining in its proper place what was explained in an unsuitable place in the Sinhalese commentaries, it is said: 'without deviating from any textual order.'" Therefore, the meaning should be understood in the manner stated. But how, in condensing the detailed path, is the decision not diminished? He says: "without leaving out any of the decision." Even while condensing, one condenses only repeated statements and the like. But the decision, all that is stated in all the commentaries, is not left out, not diminished even in the slightest degree; that is what is meant. "Without deviating from any textual order" means without transgressing any Pāli sequence. The meaning is: "I will explain the Pāli in its proper order." "The meaning of the Suttanta statements" refers to the Suttanta statements of jhāna-discourse and the like, which appear in the Verañja section and so on. The meaning that was not explained, being declared in the Sinhalese commentaries as "the burden of the Suttantikas," the intention is to fully elucidate it in accordance with those respective suttas. "Hessati" means "it will be," or "it will be done." And here, in the first interpretation of meaning, "due to abandoning the difference in language..." having accomplished the fourfold task, this commentary will illuminate the meaning of the Suttanta sayings,” in this way, the samānakattukatā (same agent) is to be understood in the sense of a commentary. But in the latter interpretation, it is to be understood as the samānakattukatā in the sense of the teacher, thus: “having performed the abandonment of other languages mentioned below, etc., this commentary will be made by us, illuminating the meaning of the Suttanta sayings.” The method of commenting on the introductory words of the text is finished. The External Narrative Now, showing the Vinaya that he himself has promised to comment upon, saying, “I will comment upon that Vinaya,” among the many Vinayas such as the Vinaya of Restraint and the Vinaya of Abandonment, he says, “Therein,” etc. “Therein,” means in the aforementioned verses. The word “tāva” is to be seen in the sense of “first,” thereby indicating, “Having first determined the Vinaya, I will later make a commentary on it.” “Vavatthapetabbo” means to be determined. “Tenetaṃ vuccatīti” means, “Because it is to be determined, for that reason, this determining statement, ‘This is called Vinaya,’ etc., is spoken.” “Assa” means of the Vinaya. “Mātikā” means the outline. For, being in the position of the mother of the descriptive terms, it is called “mātikā” like a mother. Now, setting forth and showing the meaning to be commented upon, the outline, he says, “Vuttaṃ yena,” etc. This is what is said: “Having stated this aforementioned method—that this Vinaya Piṭaka, adorned with introductory words such as ‘At that time, the Buddha, the Blessed One, was dwelling in Verañjā,’ was spoken by which person, at what time, for what reason, by whom it was held, and by whom it was brought, and in whom it is established—I will then make a commentary on the meaning of the Vinaya, showing the meaning of the text ‘At that time,’ etc., in many ways.” And here, the statement “vuttaṃ yena yadā yasmā” (spoken by whom, when, from what) is intended to refer only to the introductory words such as “At that time, the Buddha, the Blessed One,” but without stating it separately, it is said, “The beginning is auspicious with the introduction, this was spoken by…” "by conclusion, good at the end" – thus, the introductions and conclusions, being in conformity with the Teacher's teaching, are included within it. And since the introduction is also included in the Vinaya text itself, it is said, "by whom, when, from where" – this too, making it connected to the Vinaya Piṭaka, establishes the matrix. For this, said in the matrix, the Vinaya Piṭaka generally applies everywhere. Now, bringing that out separately and showing it, he says "by whom" and so on, as stated there. "There" means in those sections of the matrix. "This" refers to the introductory statement "at that time" and so on. The word "hi" should be understood as "because," because it is not the Buddha's own direct statement, therefore it is said. "It is not his own direct statement" means it is not a statement made by himself directly witnessing it. Or, it is not a statement made during his own direct presence, during his lifetime. By both these, the meaning is that it is not a statement made by the Blessed One. Description of the Account of the First Great Council. Here, in "and the First Great Council," the word "and" means summarizing what is to be said, or introducing a topic. "Introduction" is also called the beginning of a sentence. For this is the custom of authors: when they have said something and are about to say something else, they use the word "and." The gathering and reciting (or speaking) of the scattered Dhamma and Vinaya, taught here and there according to circumstances, by way of similar meaning, is called Saṅgīti (Council/Recitation). And because of its great scope and its venerability, it is a great council, a Mahāsaṅgīti. And this is called "First Great Council" in relation to the second and so on. "Nidāna" (introduction) is that which makes known what was unknown regarding the teaching, in terms of place, time, and so on, and displays it, for the purpose of skill therein. He says that the direct action, which is the cause for the arising of the path and fruit for those to be trained, is the Buddha's work, "beginning with the turning of the Wheel of Dhamma." There, the Dhamma, such as the foundations of mindfulness, is called a "wheel" by way of its rolling forth, thus "Dhamma-wheel." Or, "wheel" means command, and because it does not depart from the Dhamma, it is a "Dhamma-wheel." By the Dhamma and by justice, even the wheel is a wheel of Dhamma. "The Buddha's task was done" means that the Lord, the Protector of the world, had completed the Buddha's task. "In Kusinārā" is a locative case used in the sense of proximity. "In the Sāla Grove of the Mallas, in Upavattana" indicates the Sāla Grove, an park of the Malla kings, which was the Upavattana of that city. There, those entering the city come and go from the park, and because they "come and go" (upecca vattanti) by it, it is called "Upavattana." The Sāla Grove is said to be between the park and the city. Indeed, that park is to the southwest of Kusinārā. From that park, a path adorned with royal Sāla trees goes eastward, then turns north towards the southern gate of the city. People enter the city by that path. Therefore, it is called "Upavattana." There, it is said, in Upavattana, between rows of Sāla trees whose branches were intertwined and provided ample shade, the Lord's bed of final Nibbāna was laid. Referring to that, it is said, "between the twin Sāla trees." "Upādi" means that which is grasped by kamma and defilements. The resultant aggregates and kamma-produced matter. When that is not properly abandoned by kamma and defilements, it remains. "Anupādisesa" means there is no remaining upādi here, it is the Nibbāna element. By that. And this instrumental case is in the sense of a characteristic. "At the Parinibbāna" is a locative case in the sense of a cause, meaning those who had gathered at that place because of the Parinibbāna. "Saṅghatthera" means the elder, the chief of the Saṅgha. Here, even though the word "Saṅgha" implies a hundred thousand bhikkhus, it is used in a general sense, and combined with the word "thera," just as "Devadatta's teacher's family." The connection is that Venerable Mahākassapa inspired the bhikkhus to recite the Dhamma and Vinaya. Then, the reason for inspiring them is stated: "seven days after the Parinibbāna," and so on. "Sattāha" means seven days collected together. "Sattāhaparinibbuto" means he who had attained Parinibbāna seven days ago. The connection is: "remembering the words spoken by Subhadda, the old renunciant, seven days after the Parinibbāna." "Enough, friends!" By that introduction, he shows the spoken word. There, "alanti" is a word of rejection. "By that great ascetic" is a word in the instrumental case of separation, meaning, "we are well freed from that great ascetic," and the intention is, "we were also afflicted then." Or, "homa" is a present tense word in the past sense, meaning, "we were." "This is indeed a place where it exists" means, "the fruit stands here because its existence depends on it," it is a cause. "Kho" is for emphasis, meaning, "this cause certainly exists, it does not not exist." "What is that cause?" he says, "that evil bhikkhus," and so on. Here, "yaṃ" is merely a particle, or an indication of the cause, meaning, "the cause by which they would make it disappear, that cause exists." "Atīto" means "passed away," the Teacher is here, or "of this one," meaning, "without a past Teacher," the teaching. "The principal word is the teaching," meaning, "the Dhamma and Vinaya" is said. "Having obtained a side" means "having obtained the side of the shameless." "Not long after" means "not in a long time." "And as long as the Dhamma and Vinaya stand" means "for as long as the Dhamma and Vinaya stand among the conscientious individuals." "And this was said by the Blessed One" means "it was said by the Blessed One lying on the couch of final Nibbāna." "Taught and laid down" means the exposition and clarification of the Dhamma, which is included in the Sutta and Abhidhamma Piṭakas, and the Vinaya, which is included in the Vinaya Piṭaka. Making it known in its own way,