English
by way of these appointments: appointment for a boundary, appointment for not being separated from the three robes, appointment for a mat, appointment for a food distributor, an assigner of lodgings, a storekeeper, a receiver of robes, a divider of robes, a divider of gruel, a divider of fruits, a divider of snacks, a dispenser of trifles, a receiver of outer robes, a receiver of bowls, an assigner of monastery workers, an assigner of novices. The giving should be understood by way of giving Kathina robes and giving robes for the deceased. The taking up of Kathina should be understood as taking up. The declaration should be understood by way of declaring the site for a hut and the site for a monastery. And as for the two actions with a second motion mentioned again, one for one side, and one for the other side, after setting aside the three motions: the all-inclusive motion in the settlement by covering with grass, and one motion for each side— by way of these, the mark of action should be understood. Thus, an action with a second motion. goes to these seven places. However, in the category of the four-motion formal act, expulsion is to be understood as by way of the seven acts such as the act of reproof, and reinstatement is to be understood as by way of the appeasement of those very acts. Appointment is to be understood as by way of the appointment of a bhikkhunī instructor. Granting is to be understood as by way of granting probation and granting penance. Reprimand is to be understood as by way of the act of pulling back to the origin. Admonition is to be understood as by way of these eleven admonitions: "Eight who follow the suspended, those who are for the third time, Ariṭṭha, Caṇḍakālī, and these are those who are for the third time." And the characteristic of a formal act is to be understood as by way of the act of ordination and the act of rehabilitation. Thus, the four-motion formal act goes to these seven places. 497. Having thus shown the formal acts, their failures, and the going of the unfailed acts to their various places, now, in order to show the definition of the Saṅgha, the doer of those acts, it is again said, "in a formal act done by a group of four," and so on. The meaning of this is to be understood in the way stated in the description of the failure of a formal act by an assembly. The description of the chapter on formal acts is finished. Description of the chapter on reasons, etc. 498. Now, in order to show the advantages in the promulgation of those training rules which are the basis of those formal acts, it is begun, "depending on two reasons," and so on. There, "for the restraint of present dangers" means for the purpose of restraining, for the purpose of covering up, the five present dangers such as taking life. "For the prevention of future dangers" means for the purpose of preventing, for the purpose of eradicating, for the purpose of not arising, future dangers which are called the suffering of results. "For the restraint of present faults" means for the purpose of restraining those very five dangers. "Of future faults" means of those very sufferings of results. Indeed, the sufferings of results are called faults here because they are to be avoided. "Of present fears" means blame, reproach, acts such as reproof, the Uposatha, the Paṭimokkha. the setting aside of elephants, and the declaration of ignominious deeds— these are called dangers in this very life, for the sake of restraint from them. Dangers in future lives, however, are just the sufferings of results, for the sake of preventing them. "Of unwholesome deeds in this very life" means for the sake of restraint from the unwholesome deeds comprising the five kinds of enmity and the ten unwholesome courses of action. The sufferings of results, however, are called "unwholesome deeds in future lives" in the sense of being unbearable, for the sake of preventing them. "For the compassion of householders" means for the sake of showing compassion to laypeople by protecting their faith. "For the breaking of the faction of those with evil desires" means the rule regarding communal meals was laid down for the sake of breaking the factional bonds of individuals with evil desires. The rest is clear everywhere. Whatever needs to be said here has all been said in the explanation of the first Pārājika. The explanation of the rules according to their meaning is finished. 499. In "Pātimokkha and so forth," "recitation of the Pātimokkha" is of five kinds for monks and four kinds for nuns. In "the giving of probation and so forth," "the imposition of suspension is laid down" means the imposition of suspension is laid down for one who is engaged in eighteen or forty-three kinds of conduct. The meaning is that the act by which one is suspended is laid down. "The imposition of expulsion is laid down" means the act by which quarrelsome people and so forth are expelled is laid down. 500. In "not laid down" and so forth, "laid down when not laid down" means a rule laid down by someone in the interim, apart from Kakusandha, Konāgamana, and Kassapa, the Fully Enlightened Buddhas, is called "laid down." The story of the monkey and so forth, the Vinaya stories, are called "subsequently laid down" when a rule has been laid down. The rest is clear everywhere. The explanation of the section on benefits is finished. 501. Now, to show the ninefold classification of all the training rules, each in one aspect, he says, "nine classifications" and so forth. Therein, "classification by basis" means classification by basis. Similarly, the meaning of the terms should be understood in the rest. This is the explanation of the meaning here: because even one training rule, if not practiced, Nothing is laid down apart from this, Therefore all are included by the basis; Thus, first, the inclusion by basis should be understood. And since two groups of offenses Are included in moral transgression, Five groups of offenses In conduct transgression, Six training rules Are included in livelihood transgression, Therefore all are included in transgression; Thus, the inclusion by transgression should be understood. And since there is not even one training rule Free from the seven offenses, Therefore all are included by offense; Thus, the inclusion by offense should be understood. And all are laid down in seven cities, Thus included by origin; Thus, the inclusion by origin should be understood. And since not even one training rule Is laid down when there is no offending person, Therefore all are included by person; Thus, the inclusion by person should be understood. And all are included By the five and seven groups of offenses, All do not arise Without the six origins, Thus included by origin. And all are included By the offense-case Among the four cases. All come to rest By the seven methods of settlement, Thus included by settlement. Thus, here, the inclusions By groups, origins, cases, and settlements Should also be understood. The rest is just as stated before. From the commentary on the Vinaya, Called Samantapāsādikā. The explanation of the chapter On the nine inclusions is finished. And the explanation of the meanings Of the obscure words of the Parivāra is finished. Concluding remarks. And by this much – The Lord's teaching, Divided into both Vibhaṅgas, Khandhakas, and Parivāra; The Vinaya Piṭaka, Which the Conqueror taught For the training of those to be trained. By that text, Exceeding twenty-seven thousand, The commentary is completed, Named Samantapāsādikā. In this, regarding the Samantapāsādikā's Being "all-pleasing" – From the tradition of teachers, From clarifying the divisions Of the origins and bases; From avoiding other doctrines, And from purifying one's own doctrine. From purifying the expression, From the meaning of words, And from the method of connecting the Pāli. From the determination of the training rules, and the showing of the divisions of the methods of analysis. To those who see, nothing appears anything unpleasing here; therefore, for the discerning, this is indeed entirely pleasing. This commentary proceeds on the Vinaya, by one skilled in taming the trainable, spoken by the Lord of the World, out of compassion for the world. Mahāaṭṭhakathā, and Mahāpaccari, and Kurundi—these three are the Sinhala commentaries. From the renowned and famous one named Buddhamitta, the wise one, knower of Vinaya, having heard from the elder. In the Mahāmeghavana park, on the ground established, the Mahāvihāra of the Teacher, adorned with the Great Bodhi tree. That excellent main hall, in its southern part, served by the Sangha of monks, of pure conduct and virtue. Born of a noble family, always a supporter of the Sangha, with unwavering faith, devoted to the Triple Gem. The one renowned as Mahānigamasāmī had built there that charming and delightful palace, enclosed by beautiful walls. Endowed with cool, shady trees, and abundant water reservoirs; while residing in that palace, of Mahānigamasāmī. The elder of pure virtue and conduct, named Buddhasiri, to whom this extensive commentary on the Vinaya was dedicated and begun. While ruling the entire island of Lanka, free from obstacles, of King Sirinivāsa, the glorious protector of prosperity. In the peaceful twentieth year of victory, this was begun, and in the twenty-first, it was completed. Though there were calamities in the family and the world, this, being free from obstacles, was completed in just one year. Thus, for all the world, may all undertakings, associated with the Dhamma, proceed swiftly and without hindrance to completion. For the long duration of the Dhamma, by me, making this, and with great reverence for the True Dhamma, whatever merit has been accumulated. By the power of all that, may all beings become partakers of the taste of the True Dhamma of the King of Dhamma. May the True Dhamma endure long, may the rain fall in due season for a long time,