English
The conclusion of the formal act is: "The Sangha has performed the act of reproof for the monk named so-and-so. It is agreeable to the Sangha. Therefore, be silent. Thus I hold this." Thus, the concluding statement of each such formal act is its conclusion. The rest is clear everywhere. The commentary on the questions and answers regarding the Uposatha and so forth is finished. Commentary on the Chapter on Reasons 334. In the Chapter on Reasons – in "ten reasons" and so forth, what needs to be said has already been said in the commentary on the first Pārājika. In "what is good for the Sangha is comfortable for the Sangha" and so forth, each succeeding word is the meaning of each preceding word. But in "a hundred meanings, a hundred dhammas" and so forth, what is said as a hundred words by making each of the ten terms a root and combining them ten times. There, a hundred meanings should be understood by way of each succeeding word, and a hundred dhammas by way of each preceding word. Or, the ten reasons on account of which the Tathāgata laid down training rules for the disciples, which were previously explained in the commentary on the first Pārājika in the manner beginning with: "Therein, 'good for the Sangha' means the Sangha's well-being, like in the place where 'good, devas' is said, or the state of accepting the word 'good, venerable sir.' And whoever accepts the Tathāgata's word, for him it is for long-term welfare and happiness. Therefore, I will lay down [the rule] for the Sangha to accept my word 'good, venerable sir,' showing the danger in not accepting and the advantage in accepting, not by force or overwhelming – thus revealing this meaning, he said – 'for the Sangha's well-being'," because these have appeared ten times here, a hundred meanings should be understood, and a hundred dhammas by way of the words illuminating those meanings. Now, a hundred interpretations by way of the interpretations illuminating the meanings, and a hundred interpretations by way of the interpretations that are the Dhamma – thus two hundred interpretations, a hundred knowledges in a hundred meanings, a hundred knowledges in a hundred dhammas, and two hundred knowledges in two hundred interpretations. And four hundred knowledges are to be known. "A hundred meanings, a hundred doctrines, Two hundred interpretations; Four hundred knowledges, In the context of the treatise." Thus, what was said, was said with reference to this. Thus, the commentary on the Mahāvagga In the Samantapāsādikā, the Vinaya commentary, is concluded. The collection of the first verses Description of the training rules laid down in the seven cities. 335. "Having made the robe over one shoulder" means having placed the robe on one shoulder-tip; the meaning is "having properly arranged the upper robe." "Having raised the añjali" means having raised the añjali, shining with the joining of the ten fingernails. "As if wishing" means as if wishing in return. "Why have you come here?" means "For what reason, for what purpose, desiring what, have you come here?" "Who said this? The Perfectly Self-Enlightened One. To whom did he say this? To Venerable Upāli." Thus, Venerable Upāli approached the Blessed One and asked this verse: "In the two Vinayas..." Then the Blessed One, having said "Your question is excellent," and so on, answered him. This is the method everywhere. Thus, all these questions were asked by Elder Upāli during the Buddha's time. The Blessed One answered. But at the time of the Council, Elder Mahākassapa asked. Elder Upāli answered. There, "Your question is excellent" means "Your questions are excellent"; for questions are called "ummaṅga" because they emerge from the darkness of ignorance and stand forth. "Taggha" is a particle in the sense of "reason". The meaning is, "Because you ask me, therefore I will tell you." Or in the sense of "assent", for by this word "tagghā" he means "having assented to the statement, I will tell you." The three training rules: "Having gathered, they unravel," "with bait," "with rice-grains," were laid down in Bhaggā. Description of the Four Failures 336. "What we asked you" means "what we asked you". "He declared" means "he spoke". "Our" means "of us". "That, that was answered" means "whatever was asked, that very thing was answered". "Not otherwise" means answered without making it otherwise. Here, "Those which are gross, that is moral failure" - although moral failure is called There is no question, but this was said out of a desire to explain the serious offense. Indeed, among the four failures, the serious offense is included in one failure, the non-serious offense is included in three failures. Therefore, having said "those which are serious offenses are failures of conduct," to explain that in detail, it says, "a pārājika, a saṅghādisesa is called a failure of conduct." Now, to show the non-serious offense by means of the three failures, it says "thullaccaya" and so on. There, "whoever, with the intention of jesting, abuses" this was said to show the basis of ill speech. "They accuse" means they accuse by saying, "I understand the Dhamma taught by the Blessed One in such a way." "This is considered a failure of livelihood" means this failure of livelihood, the fourth failure, is considered to be included in six training rules; by this much, the "non-serious offense" is explained. Now, to explain the question "and those that are up to the third time," it says "eleven" and so on. Explanation of cutting, etc. 337. But since this question, "and those that are up to the third time," was explained by way of enumeration as "eleven up to the third time," therefore, in connection with that enumeration, other intermediate questions were asked, such as "how many are cutting offenses?" To explain those, "six cutting offenses" and so on was said. There, "one splitting offense, one tearing-up offense, sixteen knowingly prescribed" this alone is new. The rest is already explained in the Mahāvagga. As for what is new there, "one splitting offense" is a needle-case. "One tearing-up offense" is a bed or chair stuffed with cotton. "Sodasa" means sixteen. "Jānanti paññattā" means "prescribed by saying 'knowingly'," and they should be understood thus: "knowingly convert a gain belonging to the Saṅgha to one's own, knowingly sit pressing against a bhikkhu who arrived earlier, knowingly sprinkle or cause to be sprinkled water, grass, or clay containing living beings, knowingly eat alms food prepared by a bhikkhunī, knowingly thinking The user wants a Pāli to English translation. I need to translate the provided Pāli text into English. I must output *only* the English translation. I need to maintain the original segment structure and the rhythm of folk chants as much as possible. This means if the Pāli is short, multi-line sentences, the English should also be short, multi-line sentences. Let's break down the text: **Segment 1: "āsādanāpekkho bhuttasmiṃ pācittiyaṃ, jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, jānaṃ yathādhammaṃ nihatādhikaraṇaṃ, jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya, jānaṃ theyyasatthena saddhiṃ, jānaṃ tathāvādinā bhikkhunā akatānudhammena, jānaṃ tathānāsitaṃ samaṇuddesaṃ, jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ neva attanā paṭicodeyya, jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā, jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā’’ti.** This is a list of offenses, mostly starting with "jānaṃ" (knowing). - āsādanāpekkho bhuttasmiṃ pācittiyaṃ: Expecting to offend, eating, a pācittiya. (This seems to be a summary of a rule, or a specific rule itself. "āsādanāpekkho" - expecting to cause offense/displeasure. "bhuttasmiṃ" - in eating. "pācittiyaṃ" - an offense requiring expiation.) - jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya: Knowing, one might consume water with living creatures. - jānaṃ yathādhammaṃ nihatādhikaraṇaṃ: Knowing, a case settled according to Dhamma. (This is likely about reopening or disturbing a settled case). - jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya: Knowing, one might conceal a serious offense. - jānaṃ ūnavīsativassaṃ puggalaṃ upasampādeyya: Knowing, one might ordain a person under twenty years old. - jānaṃ theyyasatthena saddhiṃ: Knowing, with a band of thieves. (This is about travelling with them). - jānaṃ tathāvādinā bhikkhunā akatānudhammena: Knowing, with a monk who speaks thus, without having done the proper procedure. (This refers to not admonishing a monk who holds wrong views). - jānaṃ tathānāsitaṃ samaṇuddesaṃ: Knowing, a novice thus expelled. (This is about associating with an expelled novice). - jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya: Knowing, one might divert a gain belonging to the Sangha, intended for a person. (Or, divert a gain intended for the Sangha to a person). - jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ neva attanā paṭicodeyya: Knowing, a bhikkhunī who has committed a pārājika offense, one might not admonish her oneself. (This is about not admonishing a bhikkhuni who has committed a grave offense). - jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā: Knowing, a thief known to be punishable by death, without informing. (This is about not informing the authorities about a known criminal). - jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā: Knowing, one might enter a monastery with monks without asking permission. **Segment 2: Asādhāraṇādivaṇṇanā** - Asādhāraṇādivaṇṇanā: Explanation of the "not common" and so on. (This is a heading). **Segment 3: 338. Idāni ‘‘sādhāraṇaṃ asādhāraṇa’’nti imaṃ purimapañhaṃ vissajjento ‘‘vīsaṃ dve satānī’’tiādimāha. Tattha bhikkhunīhi asādhāraṇesu cha saṅghādisesāti vissaṭṭhi, kāyasaṃsaggo, duṭṭhullaṃ, attakāma, kuṭi, vihāroti. Dve aniyatehi aṭṭhāti dvīhi aniyatehi saddhiṃ aṭṭha ime.**