English
Therefore, it is said, "Indeed, for one whose taints are destroyed," and so on. Indeed, for one whose taints are destroyed... it does not happen, because perversions have been abandoned, and because there is no craving for life. But for an ordinary person, because perversions have not been abandoned, and because there is craving for life, it happens even with a small amount. Thus, the declaration of a trainee's Dhamma, whose defilements are well-suppressed, cannot be investigated by this production of fear, or by the production of saliva upon seeing sour things, and so on. Therefore, it should be believed by his word alone. "This bhikkhu has a perfect declaration" - this was not said merely with reference to not being afraid, because some ordinary people of a heroic nature are also not afraid. But it should be understood that it was said with reference to being completely purified, free from the arising of craving such as the production of saliva, even when using delightful objects like crushing sour jujubes, plums, and so on. 234. "Having removed" means "having removed from the Dispensation," it is said in the Sāratthadīpanī (Sārattha. Ṭī. 2.45). But in the Vimativinodanī (Vi. Vi. Ṭī. 1.45), "having removed" means "having extracted from the Pāli text." Indeed, from the Pāli text beginning with ‘‘a bhikkhu endowed with five qualities, Upāli, should not be questioned. Which five? He does not know the Sutta, he does not know what is in conformity with the Sutta,’’ (Pari. 442) they extracted the Sutta and what is in conformity with the Sutta. From the text beginning with ‘‘there is no offense, our teachers’ understanding and questioning is thus,’’ they extracted the teachers’ tradition. From the text beginning with ‘‘Venerable Upāli said, ‘There is no offense, friend, by a dream,’’’ (Pārā. 78) they extracted his own opinion. And that Elder’s own opinion, being included in the Sutta, became the Sutta. Similarly, other things included in the Sutta and so on should be taken as such, and not otherwise, this should be understood. Or, ‘‘having extracted’’ means having divided. Having placed the entire Vinaya Piṭaka with its commentaries into the four categories of Sutta and so on, and having divided it into four parts, they expounded the Vinaya. The meaning is that there is nothing apart from these. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 45) it is also said: ‘‘Here, ‘having extracted’ means having extracted from the Dispensation… …pe… For by that own opinion, the Elder attained this foremost position. Moreover, it was said by the Blessed One: ‘One who, when spoken to by an unordained person, or by one who has laid down a rule, or by one who has not laid down a rule… …pe… shows disrespect, commits an offense of wrong-doing.’ Here, ‘what is laid down’ is the Sutta, the other three are ‘what is not laid down.’ Therefore, this verse, ‘The great Elders, the Vinaya is indeed fourfold,’ is well said.’’ ‘‘Said’’ refers to what was said by the Elder Nāgasena in the Milindapañha. ‘‘Pada’’ is that by which meaning is attained. ‘‘Āhaccapada’’ is a word spoken by the Blessed One, having specifically referred to the place of origin of the sounds, such as the throat. It is the word of the Blessed One himself. Therefore, it is said in the Sāratthadīpanī (Sārattha. Ṭī. 2.45): ‘‘‘Āhaccapada’ is intended to mean the Sutta.’’ However, in the Vimativinodanī (Vi. Vi. Ṭī. 1.45) it is said: ‘‘‘Āhaccapada’ is a word spoken by one’s own vocal expression, having extracted it from the places of origin of the sounds, such as the throat, and the instruments.’’ In the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 45) it is said: ‘‘having referred to the eight places of sound, having…’’ And the meaning is, by the spoken word-group. The intention is, by the word-group that has come from the throat, which has been uttered. "This is allowable, this is not allowable," thus, without distinguishing, "Whatever, monks, I have not prohibited, saying 'this is not allowable,' if it conforms to what is not allowable, and obstructs what is allowable, that is not allowable for you," and so on, the general characteristic stated in the Mahāvagga is here intended as "flavor" (rasa), so it says, "Flavor means conformity with the Suttas." Flavor means essence, as in "the essence of the leaves," and so on; the meaning is, the essence of the Suttas, both prohibited and permitted. Or, flavor means characteristic, because it is stated in conformity with the characteristic, without extracting the specific object. By flavor means by the flavor of that directly spoken word, the meaning is, by the decision extracted from it. For it is conformity with the Suttas, like the shadow of the Suttas. The tradition of the commentaries, brought down from the lineage of teachers beginning with the Dhamma-reciters, is here intended as "lineage of teachers," so it says, "Lineage of teachers means the teaching of the teachers." The teaching of the teachers is called "lineage of teachers" to show that what is brought down by the tradition of the teachers mentioned in the Pāli is indeed the authority. Intention means what is established by reasons and justifications, arising from the method of inference and deliberation, and resembling direct perception and other proofs. Regarding "intention," some say the meaning is "one's own opinion." "Pāli in the Vinaya Piṭaka" is stated here with reference to the specific context; in the other Piṭakas too, the four methods of Sutta, and so on, are indeed found as appropriate. "Great references (mahāpadesa) mean great opportunities. They are the great places for establishing the Vinaya, in which the Vinaya, when established, is decided without doubt. Or, great reasons are great references, meaning they are great reasons for Vinaya decisions. But in terms of meaning, the Pāli itself, whose intention is stated by 'Whatever, monks,' and so on, is called the great references. Therefore, it says, 'those that were thus spoken by the Blessed One,' and so on. And these great references occur in the Khandhakas, therefore, the discussion of their decision will become clear there, and is not stated here," as in the Sāratthadīpanī. (Ārattha. Ṭī. 2.45) it is said. But in the Vimativinodanī (Vi. Vi. Ṭī. 1.45) it is said: "Mahāpadesā" means great opportunities, great domains; they, in meaning, by way of the Pāli passage beginning "Whatever, monks...", are indeed ways of meaning, taken in various ways by individuals according to their understanding, from the perspective of what is not allowable and what is allowable. For these, even though not stated directly by the Blessed One, in other matters related to what is prohibited and what is allowed, are called 'Mahāpadesā' (great domains) because they are great scopes, being the cause for cessation and continuation. And not the Pāli passage itself, stated with specific intention, beginning "Whatever, monks, this is not allowable by me...", because that is included in the Sutta. For it is said: "What is in conformity with the Sutta should be brought into the Sutta... (etc.)... the Sutta itself is stronger" (Pārā. Aṭṭha. 1.45). For this Pāli passage with specific intention should not be brought into the Sutta, nor should it be taken as such. So that this may be in conformity with the Sutta, therefore, the meanings taken by individuals, relying on the intention of this Pāli passage, as stated, are in conformity with the Sutta. But because this Pāli passage clarifies that, it should also be taken as in conformity with the Sutta. Therefore, it says "those that were thus stated by the Blessed One," etc. For the meanings, such as those in conformity with what is not allowable, which are to be taken by individuals according to the Pāli passage beginning "Whatever, monks...", those are the 'Mahāpadesā' – that is the meaning," it is said. Also in the Vajirabuddhiṭīkā (Vajira. Ṭī. Pārājika 45) it is said: "And here, in the Parivāraṭṭhakathā, although it is said 'conformity with the Sutta means the four great authorities (Mahāpadesā)', yet, what is established by the method of the Mahāpadesā, namely, what is prohibited and not prohibited, what is allowed and not allowed, what is allowable and not allowable, that is what is meant in terms of meaning. There, since 'ṭhāna' (place), 'okāsa' (opportunity), 'padesa' (region) are synonyms for 'kāraṇa' (reason, cause), as in the teaching "This is not a place, Ānanda, it is not an opportunity," etc., and "a place for censure," and "a place for disagreement," and "a region of disagreement" in common usage, therefore, 'Mahāpadesā' means great reasons (or causes). A 'kāraṇa' here is intended to mean an indicative cause, and their greatness is due to their vast scope, like the great elements. They are of two kinds: Vinaya Mahāpadesā and Suttanta Mahāpa... and teachings. Therein, the great references of the Vinaya apply to the Vinaya, the others to both, therefore, in the Parivāra (Pari. 442), in the section on questioning, it is said: 'He does not know the Dhamma, he does not know what is in conformity with the Dhamma.' Therein, 'Dhamma' means the remaining two Pitakas, excluding the Vinaya Pitaka, and 'what is in conformity with the Dhamma' means the four great references in the Suttantas, and so on. Even if the Aṭṭhakathā is indeed the scattered teachings given by the Blessed One here and there, it is called 'the teachers' doctrine' because the Dhamma-reciters, having first recited the three Pitakas, put it into the path of recitation in accordance with the explanation of their meaning, thinking: 'The teachers speak and explain the Pāli by this.' Therefore it is said: 'The teachers' doctrine is... (etc.)... the tradition of the Aṭṭhakathā.' Indeed, the method of discourse, which is the explanation of the meaning of the Buddha's word, having been established in the three recitations, was brought to the island of Tambapaṇṇi by the Elder Mahā Mahinda,