English
means the absence of transgression, which is the intention to deceive arising from the declaration of a non-existent superior human state as existent, due to evil wishes. For one who overestimates, there is no such transgression due to perceiving as attained what is not attained. "Being unmentionable" means that even though there is the intention of release and the commencement of that intention, as stated by "Monks, there is this intention, but it is unmentionable" (Pārā. 235), it is unmentionable due to being overpowered by sloth and torpor, and being involuntary; meaning, the absence of a designation as a cause of offense. The word "vā" here should be understood as a conjunctive, or the reading "and due to being unmentionable." "Stated" means that both these subsequent enactments are stated as causing non-offense. "When no transgression has been committed," means that even in adversities, when no transgression of the training rule has been committed by the bhikkhus, as in "they did not eat due to remorse," and so on, it means when the bhikkhus reported their suffering without having committed a transgression. "Making it lax," means making the training rule, which was initially bound generally, lax by releasing it and causing non-offense in its own domain. "Giving an opening," means giving an opening for non-offense. giving. And showing that there is no offense again and again through that door of giving, it is said, "when an offense is committed," because the rule was laid down in the case where Udāyī, having transgressed with the pretext that "there is no fault with a momentary prostitute," committed sexual intercourse (Pārā. 296 onwards). "It is of the nature of the rule" means that in essence it is the original rule. The explanation of the story of the monkey is finished. The Santhata Recitation Section The Explanation of the Story of the Vajjiputtakas 43-44. In the Pāli of the story of the Vajjiputtakas, in "the Vesālīans...and so on...engaged in sexual intercourse," it should be understood that they went to their relatives' homes, took up the lay life, and engaged in sexual intercourse with the perception, "we are laypeople." Therefore, it is said, "afflicted by the calamity of relatives," and so on. The destruction of relatives occurs due to royal punishment and so on, so it is said, "royal punishment," and so on. Grains, gold, female and male slaves, cattle, buffaloes, and other possessions are called "enjoyments." Their destruction also occurs due to royal punishment and so on, so it is said, "the same method applies to the second passage." It should be understood that by "not the Omniscient Buddha," and so on, they, being displeased with the three matters, and perceiving that those who are incapable of the teaching are not us, proclaimed their own capability by saying, "not us," and so on. In the Pāli, "in the thirty-eight objects," it is stated excluding the future light and space kasiṇas; but with them, there are forty. "Divided wholesome states" are the wholesome states of the higher realms with access concentration, shown in divisions as "in this object, this occurs." "Lay impediments" means being occupied with laypeople due to sorrow and so on. "Dwelling impediments" means being constantly occupied with dwellings due to new construction and so on. It should be understood that all impediments are included by these two impediments, which are difficult to abandon. "By which" means by which reason. "No communion" is said with reference to the meaning that in that existence, by no means whatsoever can one become a bhikkhu and be worthy of communion with bhikkhus, so it is said, "no communion." The rule laid down (He would) remove (the pārājika), without saying "he who has come should not be ordained (as a bhikkhu)," but only saying "he should not be given full ordination," it is understood that the status of a novice is allowed for one who has committed a pārājika. Therefore, it is said, "but standing in the status of a novice," etc. Since it is said "But whatever bhikkhu" (Pārā. 39), and one who has renounced the training is not a bhikkhu, and does not incur a pārājika for sexual intercourse, therefore, one who allows full ordination for him, saying "he who has come should be given full ordination," does not thereby remove the pārājika. Therefore, it is said, "remaining in the state of a bhikkhu, with uncorrupted morality." The highest goal is Arahantship, or Nibbāna itself. Elucidation of the discourse on the fourfold Vinaya, etc. 45. "Nīharitvā" means "having extracted from the Pāli." For instance, from the Pāli text beginning with "O Upāli, a bhikkhu endowed with five qualities should not be questioned. Which five? He does not know the Sutta, he does not know the Suttānuloma," they extracted the Sutta and the Suttānuloma. From the text beginning with "There is no offense; thus, the learning and questioning of our teachers," they extracted the teachers' tradition. From the text beginning with "Venerable Upāli said thus: 'There is no offense, friend, by a dream,'" they extracted their own opinion. And that elder's own opinion, being included in the Sutta, became a Sutta. Similarly, other things should be understood as included in the Sutta, etc., and not otherwise. Or, "nīharitvā" means "having divided." The meaning is that they divided the entire Vinaya Piṭaka with its commentaries into four parts, placing it into the four categories of Sutta, etc., and thus expounded the Vinaya, because there is nothing outside of these. "Vuttaṃ" (spoken) refers to what was spoken by Venerable Nāgasena in the Milindapañha. "Āhaccapadaṃ" is a word spoken by one's own vocal expression, having brought it forth from the throat and other places of sound production. "Rasa" means essence, like in "pattaraso" (essence of leaves), etc. (Dhammasaṅgaṇī 628-630). The meaning is the essence of the prohibited and permitted Suttas. Or "rasa" means characteristic, because it is spoken in accordance with characteristics without extracting the counter-object. The commentaries brought down by the lineage of teachers, such as the Dhammasaṅgāhakas, are called "ācariyavaṃsa" (lineage of teachers). Thus, "lineage of teachers" means "teaching of teachers." Here, "Pāli" in the Vinaya Piṭaka is said by way of context. In the other Piṭakas too, the four methods beginning with Sutta are indeed found accordingly. "Great Authorities" are great opportunities, great spheres; they are, in essence, methods of meaning, taken by individuals in various ways, by reasoning, from what is analogous to what is not allowable and what is analogous to what is allowable, by way of the Pāli text beginning with "Whatever, monks..." For they, even though not explicitly stated by the Blessed One, are called "Great Authorities" because they are of great scope, being causes for cessation and continuation in other matters, both those analogous to what is forbidden and those analogous to what is permitted. But they are not the Pāli text itself with specific intention, stated by "Whatever, monks, this is not allowable by me...", because that is already included in the Sutta. For it is said: "Even what is analogous to the Sutta should be brought into the Sutta... (etc.)... the Sutta itself is more authoritative." This Pāli text with specific intention is not to be brought into the Sutta, nor is it to be taken as such, by which it would be analogous to the Sutta. Therefore, relying on the intention of this Pāli text, the meanings as stated, taken by individuals, are analogous to the Sutta. But because it clarifies that, this Pāli text should also be taken as analogous to the Sutta; therefore it is said, "those which were thus stated by the Blessed One," and so on. For by the method of the Pāli text beginning with "Whatever, monks...", those meanings stated, such as what is analogous to what is not allowable, which are to be taken by individuals—that is the meaning of "Great Authorities." The commentaries are scattered teachings of the Blessed One and are analogous to the Sutta. Because they were collected and stated by the Elders who compiled the Dhamma, by way of explaining the Pāli text, therefore they are called "teaching of teachers." And by this, it should be understood that the commentaries are included in meaning in the Sutta and what is analogous to the Sutta. And just as this, so also one's own view is authoritative. For without relying on the word of the Blessed One and what is analogous to the word, even the chief disciples and others are not able to state any meaning, whether conventional or ultimate, in the Sutta, Abhidhamma, and Vinaya by their own power of knowledge. Therefore, all speech is included in the Sutta and what is analogous to the Sutta. But because the commentaries and so on are collected separately, the remainder of that... Having taken it in accordance with the Suttas, the Vinaya is explained in four ways. Although opinions arise based on the Suttas and so on, because one's own opinion is not explicitly stated in them, it is said, "excluding the teachers' views that conform to the Suttas." Therefore it is said, "by grasping the method through subsequent understanding." Therein, the meaning is: by an understanding that follows the Suttas and so on, and by grasping the method obtained from them. The Theravāda is the view of Mahāsumatthera and others. Even relying on the Suttas and so on, one's own opinion can arise in a contrary way, therefore it is said, "but that..." "By the meaning" means by the meaning grasped by oneself through the method. "The Pāḷi" means the Pāḷi with its commentary, which is the basis of one's own view. "By the Pāḷi" means by the Pāḷi with its commentary brought forth by another for the purpose of refuting that (view), and having compared one's own grasped meaning with the Pāḷi; that is the meaning. "By the teachers' view" means by the commentary brought forth by oneself and by another.