English
the True Dhamma with all its qualities in brief, now, to praise the Noble Saṅgha, it begins with "with qualities." The word "with qualities" is connected with "endowed." Now, showing with which qualities it is endowed, it begins with "virtue, concentration." There, "virtue" is called the fourfold purity of virtue and so on. Concentration is the first jhāna and so on. Indeed, the first jhāna and so on are mentioned under the heading of concentration. Wisdom is the wisdom of the path. And liberation, and the knowledge of liberation, when it should be said "liberation and the knowledge of liberation," by the method of retaining one part of a compound, it is said "liberation-knowl..." is said. By the word “ādi” (etc.), or by the word “pabhuti” (beginning with), the comprehension of liberation should be understood. Therein, liberation is the fruit. Knowledge of liberation is the knowledge of review. By the word “pabhuti,” qualities such as the six supernormal powers and the four analytical knowledges are included, it should be seen. And here, qualities like virtue, etc., are worldly and supramundane, as appropriate, are indicated, it should be understood. What someone has said here, “Although qualities like virtue, etc., are found as appropriate, both worldly and supramundane, yet, because of the concluding phrase ‘the Noble Sangha,’ the four aggregates of phenomena, such as virtue, etc., are supramundane,” that is merely his opinion. For there is no fault seen in praising the Noble Sangha even with worldly qualities. Even the Omniscient Buddha is praised with both worldly and supramundane qualities; how much more so the Noble Sangha? Because it is like a field for the growth of merit for people desirous of skillfulness, it is called a field, thus it says, “a field for people desirous of skillfulness.” For that which protects the sown seed by making it bear great fruit is indeed a field, a ground for the growth of early and late crops. Because of its similarity to that, the Noble Sangha is also called “a field.” By this, it shows the Noble Sangha’s state as an unsurpassed field of merit. For it is said, “the unsurpassed field of merit for the world.” “That” is a definitive word for what was previously stated indefinitely as “who.” In “Noble Sangha,” because they are far from defilements, because they do not move in a wrong way, and because they move in a right way, they are “ariya” (noble) by etymological method. Or, because they are to be resorted to as a refuge by the world with its deities, and because those who have resorted to them achieve their purpose, they are “ariya.” The assembly, the group of the noble ones, is the Noble Sangha. Or, because he is noble in the manner described, and he is an assembly by being united in right view and virtue, he is the Noble Sangha, the eight noble individuals. That Noble Sangha. To show the great helpfulness of the Noble Sangha, that even after the Blessed One, the attainment of the Buddha-gem and Dhamma-gem is dependent on the Sangha-gem, it is said here, “I bow with my head,” it should be understood. Thus Having paid homage to the Triple Gem by briefly praising all its virtues with three verses, now, directing that act of reverence to the desired purpose, he says, "Thus, etc." "Thus," in the manner stated, "I, who am paying homage to the Triple Gem, which is utterly and entirely worthy of homage, worshipping it with body, speech, and mind, obtained a great flow of merit." This is the connection. Therein, the Buddhas and others are "gems" because they generate delight. For when one reflects on their true qualities, such as "Thus, indeed, is the Blessed One," an immense joy and gladness arises, which is the cause of attaining the Deathless. As it is said: "Mahānāma, at whatever time a noble disciple recollects the Tathāgata, at that time his mind is not overcome by lust, his mind is not overcome by hatred, his mind is not overcome by delusion; at that time his mind is straight. And, Mahānāma, a noble disciple whose mind is straight obtains the meaning, obtains the Dhamma, obtains joy connected with the Dhamma. For one who is joyful, rapture arises." (A.N. 11.11) Or, the state of being esteemed, etc., is the meaning of "gem." For it is said: "Esteemed, of great value, incomparable, rare to see; enjoyed by beings of unsurpassed worth— therefore it is called a gem." (D.N. Aṭṭha. 2.33) And the state of being esteemed, etc., is found only in the Buddhas and others, as it is not common to others. In the Mahāgaṇṭhipada, "flow of merit" is said to mean "a heap of merit" or "a stream of merit." But in the Majjhimagaṇṭhipada and the Cūḷagaṇṭhipada, the meaning of "flow of merit" is also given as "the benefit of merit." "Flow of merit" means "a river of merit," "a current of merit." Thus, this meaning should be understood here. For merit that flows continuously is called "a flow of merit" because it flows. Therefore, in the Sāratthappakāsinī, the commentary to the Saṃyutta Nikāya (S.N. Aṭṭha. 3.5.1027): "Monks, these four flows of merit..." Streams of merit are the food for happiness. Which are the four? Here, monks, a noble disciple is endowed with unwavering faith in the Buddha: 'Indeed, that Blessed One... ...is the Buddha, the Blessed One.' This is the first stream of merit, a stream of wholesome deeds, food for happiness. (Samyutta Nikaya 5.1027) Explaining the meaning of this Pāli passage, it is said: "Streams of merit, streams of wholesome deeds" means "rivers of merit, rivers of wholesome deeds." But what is said in the commentary, "streams of merit means fruits of merit," that is not good. For one who bows to the Triple Gem does not obtain the fruit of merit at that moment. But rather, a great accumulation of merit is obtained then. And its fruit belongs to the next world. In this very life, however, the removal of obstacles is merely a benefit of that merit. And it is said, "by its power, obstacles are destroyed." And the state of having obstacles destroyed by its power does not fail to be accomplished even if the fruit of merit has not yet arisen. Nor was this to be experienced in this very life at that very moment. Therefore, this meaning alone is appropriate: "by the power of that great stream of merit, obstacles are destroyed." Or if his intention were that merit itself is the fruit of merit, because it is generated by the act of bowing, then it would be appropriate. And that stream of merit is not insignificant. But rather, showing it is great, he says "abundant." It is said to be great, not small. "Obtained" means "acquired," "reached." "By its power" means by the power, the strength, of that aforementioned stream of merit. "Obstacles destroyed" means: an obstacle is that which comes in the midst, in the interval, of the continuum of beings, in the manner of hindering various attainments; it is a misfortune in this very life and so on. "Obstacles destroyed" means that the obstacle, the calamity, is struck down, destroyed, in the manner stated in the purpose of the homage. It is connected with "I shall describe the Vinaya." It means that having destroyed obstacles, he will describe the Vinaya. By this, the stream of merit, his own accomplishment of faith, and the Triple Gem's nature as a field... shows the ability to destroy obstacles and dangers in explaining the meaning of prosperity. Having thus shown the purpose of acting in accordance with the Triple Gem, now, desiring to explain the meaning of the Vinaya Piṭaka, first showing its nature as the root foundation of the Buddha's teaching, and praising it, he says, "yasmiṃ ṭhite" (in which established), and so on. It should be connected thus: "The teaching of the Buddha, which is unestablished and well-established, becomes established in which." Therein, "yasmiṃ" means "in which Vinaya Piṭaka." "Ṭhite" means "established" in the sense of being complete in both Pāli and meaning, and being practiced among conscientious individuals. "Sāsanaṃ" means the teaching comprising the three trainings of higher virtue, higher mind, and higher wisdom. "Aṭṭhitassa" means "unestablished" in the sense of not being established in the two extremes of addiction to sensual pleasures and addiction to self-mortification. For it is said, "Unestablished, friend, and unexerting, I crossed the flood" (Saṃyutta Nikāya 1.1). And this meaning is stated in all three Sinhala commentaries. In the commentary, however, it is said, "Aṭṭhitassa means even of the Buddha who has attained final Nibbāna." "Patiṭṭhitaṃ hoti" means it becomes established in the sense of being practiced among those same conscientious individuals. Regarding "Susaṇṭhitassa" (well-established), this is stated in all three commentaries: "It means well-formed by being endowed with the thirty-two marks of a great man and the eighty minor characteristics. By this, his physical body's perfection is indicated." In the commentary, however, it is said, "Well-formed in terms of the physical body by being endowed with marks established in their proper places, and also in terms of the mental body by being free from bodily crookedness, etc., and by being endowed with the characteristics of a 'Tādin'." By someone else, however, it is said, "Or 'susaṇṭhitassa' in the sense of well and properly established among beings by means of the four divine abodes. For being well-established, he desires to remove the suffering of beings, to bring about their welfare, and being delighted with prosperity and impartial, he teaches the Vinaya. Therefore, in this section on the explanation of the Vinaya, with appropriate praise, he praises it. The commentator says, having said 'of the well-established one', it is said that "the meaning stated in the knot-sections is not in accordance with the intended context." Herein, this is our acceptance – because of not being established in the two extremes, such as the aforementioned indulgence in sensual pleasures,