English
Thus, the Bodhi, having been established in the earth, having settled in the womb of snow, remained invisible to the world for seven days. "Himagabbhe sannisīdī" means it stayed inside the womb of snow. "Vipphurantā" means flickering, moving here and there. "Nicchariṃsu" means they came forth. "Dassiṃsu" means they appeared. "Sabbe dīpavāsino" means all the inhabitants of Tambapaṇṇi Island. "Uttarasākhato ekaṃ phalaṃ" means one fruit from the northern branch. Some say, "one fruit from the eastern branch." "Mahāāsanaṭṭhāne" means at the place where the great stone seat was established on the eastern side. "Issaranimmānavihāre" means in the monastery called Issaranimmāna, the Kassapagiri Monastery. For "Issaranimmānavihāre" was said according to a previous designation, but now that monastery is known as "Kassapagiri." Some also read "Issarasamaṇārāme." And thus it was said: "In Tavakka Brāhmaṇa village, and in Thūpārāma, and so on." and thus; In the Issarasamaṇa monastery, in the first cetiya courtyard. In the Yojaniya monasteries means in the monasteries built within a yojana around Anurādhapura. The connection is with the Mahābodhi established all around. The meaning is that the Mahābodhi was established around Anurādhapura, in a lineage of sons and grandsons. He worshipped the site of the Lohapāsāda means he worshipped the site where the Lohapāsāda was to be built. "Although King Devānaṃpiyatissa himself will build the Lohapāsāda, yet because it was not present at that time, 'in the future' was said," so it is stated in all three commentaries. Some, however, say, "The Lohapāsāda was built by Duṭṭhagāmaṇi Abhaya himself." But "its roots have not yet descended" by this, it shows, O great king, that the Buddha's Dispensation in this island was only established, not yet well-established; the meaning here should be understood as, "the roots of this Dispensation have not yet descended." For "descend" is a present tense word used in the past tense. Therefore, he said, "When, O venerable one, will the roots be said to have descended?" The minister who went forth into homelessness on Cetiyagiri with fifty-four elder and younger brothers, referring to him, it was said, "the great Ariṭṭha bhikkhu." At the site of the minister Meghavaṇṇābhaya's dwelling means at the place that was the ground for the dwelling to be built by King Meghavaṇṇābhaya's minister. Like a pavilion means similar to a pavilion. For they describe the word 'pakāra' as having the meaning of 'similar'. "I shall see the roots of the Dispensation descending" by this, he indicates, "I shall see the manner of the Dispensation's firm establishment." Because the sky, like a clear sky without clouds, resounded, it was said, "the sky resounded with a great roar." By individual groups means by individual group leaders. Those who have an individual group are individual group leaders. Just as a physician, prioritizing only compassion for the sick, free from desire and aversion, treats loathsome wounds and private parts with medicine and ointments, makes medicine. Thus the Blessed One, desiring to free beings afflicted by the disease of defilements, from the suffering of the disease of defilements, out of compassion for them, speaking of things unmentionable, and things unsuitable, even those related to private parts, cures the disease of defilements in beings by means of the Vinaya ordinances. Therefore it is said: "illuminating the quality of the Teacher's compassion." "Those who follow the instructions" means those who follow the instructions, those who rightly practice the Blessed One's instructions. This is the meaning. "Discipline of bodily and verbal misbehavior" means the act of disciplining the misbehavior of defilements arising through the doors of body and speech by way of transgression. "Of the king" is a genitive case in the sense of application, meaning "they instructed the king." "Light" means the light of wisdom. Regarding "the great sage attained Nibbāna," it is said that Mahā Mahinda Thera, having reached the island of Tambapaṇṇi at the age of twelve, resided there for two years and established the Vinaya. They say he attained final Nibbāna at the age of sixty-two. "Disciples of those elders" means disciples of those elders, headed by Mahā Mahinda Thera. Tissadatta and others, however, were disciples of Mahā Ariṭṭha Thera. Therefore, it should be combined thus: Tissadatta, Kāḷasumana, Dīghasumana, and others were also disciples of Mahā Ariṭṭha Thera. "Disciples of disciples" means disciples of disciples mentioned in both ways. "Of the kind mentioned before" refers to— "Then Mahinda, Iṭṭiya, Uttiya, Sambala, and also; Bhaddanāma, the wise one. "These great Nāgas, greatly wise, came here from Jambudīpa; They recited the Vinaya, the Piṭaka, in Tambapaṇṇi. "They recited the five Nikāyas, and also the seven treatises; Then Ariṭṭha, the intelligent, and Tissadatta, the wise one. "Visārada Kāḷasumana, and the elder named Dīgha"— The lineage of teachers of the kind mentioned before, beginning thus. The description of the lineage of teachers is finished. Description of the benefits of the Vinaya Having thus extensively analyzed the question "by whom was it brought?", now the question "where was it established?" is being The questioner says, "Where is it established?" and so on. There, "like oil" means like lion's oil. In "those with abundant mindfulness, swiftness, and wisdom," here, "mindfulness" is the mindfulness of grasping and holding the Buddha's words. "Swiftness" is the swiftness of grasping. "Wisdom" is the knowledge of grasping after making a firm resolve. Or, "swiftness" is the swiftness of wisdom. "Wisdom" is the energy of grasping the Buddha's words, the energy of recitation, and the energy of retention. In "the modest" means those endowed with modesty, which is the characteristic of being disgusted by evil. In "the scrupulous" means those who are scrupulous regarding even the slightest faults, seeing the defect in them, and acting scrupulously with regard to what is allowable and unallowable. In "those desirous of training" means those who desire the three trainings of higher virtue, higher mind, and higher wisdom, and who train with affection. It is said to be "like a mother and father" because it restrains from what should not be done and establishes in what should be done. "Skill in conduct and resort" means being skilled in the conduct of ascetics and the resorts of ascetics, by completely avoiding misconduct such as wrong livelihood like giving bamboo, and physical impudence, and by being endowed with the proper conduct for monks, as stated: "non-transgression in body, non-transgression in speech" (Vibh. 511), and by avoiding resorts like the houses of courtesans, and being endowed with resorts that are suitable places to approach for alms and so on. Furthermore, a monk who is respectful and deferential to the Teacher, is respectful and deferential to his fellow practitioners, is endowed with shame and fear of wrongdoing, is well-dressed and well-covered, is graceful in going forth and returning, in looking and glancing, in bending and stretching, with downcast eyes, is perfect in deportment, has guarded doors to his senses, is moderate in eating, is devoted to wakefulness, is endowed with mindfulness and clear comprehension, is of few desires, is content, has aroused energy, is secluded, is unentangled, is diligent in observing the minor rules of conduct, and dwells with much reverence and respect— this is called "conduct." Resort, however, is of three kinds: resort of support, resort of protection, and resort of attachment. There, a good friend endowed with the ten virtues of conversation, by relying on whom one hears what was unheard, purifies his learning, overcomes doubt, straightens his view, gladdens his mind; or by following whom he grows in faith, he grows in virtue, learning, generosity, wisdom: this is the resort of support. But the monk who has entered a village, walking on the street, with downcast eyes, seeing only a yoke's length, goes restrained, not looking at an elephant, not at a horse, not at a chariot, not at a foot-soldier, not at a woman, not at a man, not looking up, not looking down, not even looking in the directions or intermediate directions as he goes: this is the resort of protection. But the resort of attachment is the four foundations of mindfulness, where a monk binds his own mind. This was said by the Blessed One – "And what, monks, is the monk's own ancestral domain, his proper resort, namely, the four foundations of mindfulness?" This is the resort of attachment. Thus, being endowed with this conduct and this resort is skill in conduct and resort. Thus, avoiding misconduct and improper resort, the skill of those gone forth in faith in the aforementioned conduct and resorts depends on the Vinaya-holder. This is to be understood as the benefit shown by the study of the Vinaya. "By relying on the study of the Vinaya" means by relying on the learning of the Vinaya. "His own aggregate of virtue is well-guarded, well-protected." How is his own aggregate of virtue well-guarded, well-protected? For one who incurs an offense incurs it in six ways: shamelessness, ignorance, habitual anxiety, perceiving what is not allowable as allowable, perceiving what is allowable as not allowable, and confusion of mindfulness. But a Vinaya-holder does not incur an offense through these six ways. How does he not incur it through shamelessness? For he, protecting himself from this reproach from others: "Look, sirs, this one, though knowing what is allowable and not allowable, commits a transgression of the rule," knowing it to be not allowable, he does not crush it and transgress. Thus, he does not incur it through shamelessness. Even if he has suddenly incurred an offense, having confessed what is subject to confession, and having risen from what is subject to rising, he is pure...