English
And the discernment of form and formless, and the practice of tranquility, and the practice of insight, and the duties of standing, and the duties of sitting, and by the word "ādi" (etc.) it includes the duties of walking, and so on. The fourteen great duties, "allowable..." By the word "vatta," only duties like those concerning a dwelling are to be understood. By the word "ādi," duties like those concerning a walking path are to be understood. "Another should be invited" means "whoever, or that one, or anyone should be invited," thus he says "who" and so on. By this, it shows that not just anyone should be invited, but only one who is capable. By "Āvuso" and so on, it shows the manner of speaking. Here, "noble silence" is not merely silence due to inability to speak, but rather, he says, "silence due to mindfulness of a meditation subject." For the noble ones, this is noble silence. By "should not be despised," it shows that the word "should not be disrespected" means "not to think of as overstepping." "Upajjhāya" means the preceptor of the accuser and the accused. "Everywhere" means in all passages like "the teacher should not be asked." "Family" is a term for family, indicating "this one" by birth, name, and clan. In "atrassā," having made the word division "atra assā," the word "atra" refers to a person, and the word "assā" is a verb, thus he says "in this person" and so on. There, by "bhaveyyā," it refutes both the pronominal nature of "assa" and its present tense meaning of "bhavati." "By one who conforms to the assembly" means by one who does what is approved by the assembly. By this, in "not one who devises for the assembly," it shows that the word "kappa" means "to devise." This is the saying. "Not a hand-seal" means "muddā" is that by which one seals. The hand-seal is related to the hand as a part to the whole, like a finger-ring. Its modification should be understood as "hand-seal," thus he says "a hand gesture." In "by one who conforms to the meaning," "attha" means the meaning of the decision. "By one who conforms" means by one who considers. Thus, showing this meaning, he says, "by one who considers only the penetration of the decision." "In the assembly circle" means in the gathering, in the group of the assembly, meaning in the middle of the assembly circle. In "should not be transgressed," "vītiharaṇa" means... "Causing to abandon the meaning" means, he said, "the judgment should not be abandoned." "Harsh speech" means the harsh speech of the accuser and the accused. "By one who seeks what is beneficial" - here, one who seeks what is beneficial is a 'hitaparisaka'. And compassion and its preliminary stage - he who has this is a 'hitaparisakī' person. By that 'hitaparisakī' (person). Showing that very meaning, he said, "by one who wishes for benefit, by one who seeks benefit." "Compassion" means compassion that has reached absorption. "Preliminary stage of compassion" means the preparatory and access compassion that occurs in the preliminary stage of compassion that has reached absorption. "In both phrases" - "one should be sympathetic and compassionate. One should be a seeker of benefit and not a babbler" - in both these phrases. This meaning should be understood - this is the connection. By "unpleasant speech," he shows the meaning of the word "asurutta" here, saying "well-spoken is 'surutta', not well-spoken is 'asurutta'." "Should be grasped" means should be taken after examining. "Of him" means of the accuser of unrighteousness. "An unrevealed matter" - here, the phrase "spoken by the accuser and the accused" should be understood in the sense of context. And here, "anosaṭa" means "not brought to judgment." "What should be taken up?" he said, "Surely you..." and so on. "The rule of interrogation" is the rule of questioning stated with "I will speak in due time" (Cūḷava. 399; Pari. 362, 437) and also stated with "in truth and without anger" (Cūḷava. 401). Because indeed, by this rule, the accuser interrogates the accused, or the accused interrogates the accuser; the accused is interrogated by the accuser, or the accuser is interrogated by the accused; therefore, it is called the rule of interrogation. "Having caused to speak" means having caused the accuser and the accused themselves to speak. "Of him" means of the accuser or of the accused. "Sārajja" means fear. "Te" means your. "Even having spoken" means even having spoken with the mouth. By the word "pi," it summarizes "even having shown bodily distortion." "Anuyogavatta" is the root action; "so bhikkhu" is the causative action that should be supplied; the suffix "tabba" indicates that action. "Impure should be made clear" - here, "he whose conduct is not pure is 'asuci'." When it is said "shameless," he says "shameless." The meaning is that one who is upright and virtuous is free from bodily crookedness and so on. Here, by "free from bodily crookedness and so on," the reason for being upright is shown. The intention is that because of being free from bodily crookedness and so on, one is upright. That monk. "By gentleness" means by softness itself. "Should be treated" means should be spoken to. By this, the connection point of the phrase "with uprightness and gentleness" is shown as the remaining part of the text. Which monk. By "this very one," it is shown that by the word "eva" (indeed/very), it should be understood that he is not respectful of the Dhamma, but respectful of persons, and not impartial regarding Dhamma and persons. 366. The meaning is "by that investigator." By "suttas and so on," things conforming to the Vinaya and things conforming to the established rules should be included. The meaning is that the Sutta is for comparison. For the comparison of what? He says, "for the comparison of offenses and non-offenses." The meaning is that the simile is for showing the meaning. The same method applies to the rest. Here, showing that "paccekaṭṭhāyino" (standing individually) means "they stand individually by virtue of their morality," and "avisaṃvādakaṭṭhāyino" (standing unfailingly) means "they stand unfailingly by virtue of their morality," he says, "issa...pe...ṭhitā." By "in a position of sovereignty, dominance, and seniority," the nature of "pacceka" (individual) is shown. Those are persons approved by the Sangha. Why is "the Vinaya is for restraint" and so on said? He says, "now" and so on. The connection is, "now he says to show." The meaning is, "those who are dull, being dull-witted, might speak thus." Or else, the meaning is, "those persons who are dull, being dull-witted, might speak thus." The connection is that the entire Vinaya rule is a strong support. By this, it is shown that in the thirteen sentences beginning with "for restraint" and ending with "for unattached Nibbāna," the remaining part of the text "is a strong support" should be supplied. By "condition," the meaning of the word "upanissayo" (strong support) is shown as "upanissaya-paccaya" (strong support condition). "Everywhere" means in all twelve sentences. Showing a distinction, he says, "and furthermore here" and so on. There. And also, "I will explain a distinction" is the connection. "Here" means in "for the sake of non-remorse" and so on. That means happiness. "What is 'young insight' a designation for?" he says, "This is a designation for the knowledge of rise and fall." Indeed, since the fourfold noble path is taken in "dispassion" here, the fourfold fruit should also be taken in "liberation" here. But why is it said "liberation means the fruit of arahantship"? He says, "Indeed, all four kinds..." and so on. "Hi" means truly, or because. "For the sake of unconditioned final Nibbāna" means for the sake of the unconditioned final Nibbāna. Indeed, there is no condition in final Nibbāna, therefore it is called unconditioned final Nibbāna. That means the knowledge and vision of liberation. "Having attained that" means that knowledge and vision of liberation having been attained in due course. "Certainly" means surely, absolutely, is the meaning. "For this purpose" means this meaning, called Nibbāna without clinging, is the purpose of this discourse, thus for this purpose. "Discourse" means a discourse on the meaning. "Deliberation" means a deliberation on the Dhamma. "The proximate cause for this purpose" means here the word "upanisā" is a term for condition, he says, "even a successive condition." Indeed, a successive condition, since here it leads to a successive result and settles there, therefore it is called upanisā. "Discipline is for the sake of restraint" and so on, this is also a successive condition, is the connection. "Attention to the ear" means attention is taken in and placed, attention of the ear, thus attention to the ear. "This discourse" means "Discipline is for the sake of restraint" and so on, this discourse. Whatever knowledge arises, that too is for this purpose, is the connection. "This, the liberation of the mind without clinging" means here the particle "yadidaṃ," referring to the word "vimokkho," expresses the meaning "which is this." In "anupādā" here, as in "having directly known by oneself" and so on (Mahāvagga 11), there is a dropping of the 'y' sound. But the instrumental case of that word should be understood as "by the four clingings." Thus showing this meaning, he says, "which is this, not clinging by the four clingings." Here, by the four clingings, not clinging, of the mind, arahantship... The liberation called the fruit of arahantship exists, and it is for this purpose, thus is the connection. "Called the fruit of arahantship" shows the meaning of the word "liberation." For since the fruit of arahantship is liberated from opposition, or especially from all defilements, therefore it is called liberation. "Only for the purpose of unconditioned final Nibbāna" shows the meaning of the word "for this purpose." 367. "The object... etc. ...does not know," thus the connection should be made here.