English
Among "āyogādīsu," "āyoga" means a shoulder-bag, a shoulder-strap, for bowl-bags, etc. "Bhesajjatelānaṃ" means oils prepared with medicinal ingredients. "Tumbāni" are leather oil containers. The connection is that he gave oil worth a thousand to each monk. "Mahāyāgaṃ yajitvā" means "having given a great offering." "Saputtadāraṃ vanditvā nisinnaṃ" means "having bowed down with his children and wife, he sat down." "Temāsaṃ" is a word used in the sense of continuous connection. "Three months" "I will hear the Dhamma to be heard today," because it was taught, fulfilling that intention of the one who was seated, it is said, "making his intention complete." "Having followed" means having gone after. There is no such thing as weariness or distress for Buddhas, thus it is said, "having stayed as they intended, as they wished." Indeed, "delighted" and "delight" are one in meaning. And this word "delighted" is a synonym for "liking," not a synonym for "sensory enjoyment." And for one dwelling somewhere by way of sensory enjoyment, there might be weariness for him there due to the departure of the object of enjoyment. But this does not exist for the Arahants, much less for the Buddhas. Therefore, having stayed somewhere by way of delight, there is no such thing as Buddhas going elsewhere due to the absence of that (delight). But having stayed somewhere for the purpose of disciplining those to be disciplined, when that is accomplished, they go elsewhere precisely for the purpose of disciplining those to be disciplined. This is what "as they wished" means here. "Without going to Soreyya and so on" means without going to the cities like Soreyya, etc., which are on the main circular route. "Payāgapatiṭṭhāna" is a designation for a village and also for a ford. "The river Ganges" means the river named Ganges. "He descended there" – here, the "taṃ" is a word used in the instrumental sense, thus it is said, "he descended by that, he descended there." The discourse on the Buddhas' practice is finished. "Of the Samantapāsādikā" means it is Samantapāsādikā because it generates faith completely in every way, of that Samantapāsādikā. "In this, regarding the Samantapāsādikā's being Samantapāsādikā" – here, "tatra" refers to the preceding statement, and "idaṃ" refers to the reason to be stated. This is the connection here: what was said, "of the Samantapāsādikā, the commentary on the Vinaya," there, that commentary which was called Samantapāsādikā, regarding that Samantapāsādikā commentary's being Samantapāsādikā, its state of being Samantapāsādikā, its generating faith in every way, this is what happens. What happens? It is said, "from the lineage of teachers," and so on. "From the lineage of teachers" means by "Upāli the servant," and so on (Pari. 3). From the stated lineage of teachers. The distinction of the introductory section because of the showing of the divisions of origins and the showing of the divisions of stories. Therein, the showing of the divisions of origins should be understood by way of showing external origins, internal origins, and precept origins; but the exposition of the Theravāda is the showing of the divisions of stories. Because of avoiding other doctrines: because of refuting the views of others who are wrongly practicing, in passages like "by one's own declaration, one should destroy the bhikkhuni Mettiyā" (Pārā. 384), and because of the purification of one's own doctrine by establishing one's own doctrine from that very [refutation]. Because of the purification of expression: the purification of expression should be understood by purifying the text, or the purification of expression is the showing of word formation by showing the etymology according to grammar. Because of showing the divisions of analytical methods: because of showing the divisions of methods in accordance with the division of words like "three women." "Those who see well" means for those who see rightly with the eye of wisdom, for those who investigate. "Displeasing" means bringing no delight. "Herein" means in the Samantapāsādikā. The connection is "of the discerning who see well." Therefore, it should be understood that this commentary proceeds as the "Samantapāsādikā" itself. "Whose commentary, taught by whom?" Thus it says, starting with "of the Vinaya." Thus, in the exposition of the essential meaning of the Samantapāsādikā, the Vinaya commentary, The commentary on the Verañja chapter is finished. The first part is concluded.