English
For if the Blessed One had not laid down a training rule, then because of engaging in false Dhamma, taking what is not given, killing, and so on, the various disadvantages pertaining to this present life such as blame from others that would arise, and the various disadvantages of experiencing great suffering in hell and so on, such as the fivefold binding and instruments of torture, which arise precisely because of that, it is with reference to these that it is said, "for the restraint of the defilements pertaining to this present life, for the suppression of the defilements pertaining to future lives." Pertaining to this present life "Ammo" is said to be the visible existence. Therein are those of this very life. Therefore it is said: "To be attained in that very existence." Blame to the face: disrepute. Blame behind the back: infamy. Or, blame to the face and behind the back: disrepute. Loss of retinue: infamy— so it should be understood. "For blocking the path of coming" means for closing the door of coming. Because it is to be departed from, because it is to be gone to, it is 'samparāya' (the next world). It is said to be the next world, "in the next world, in hells, etc." Sexual intercourse and the like are places of attachment. Taking life and the like are places of defilement. The fourteen Khandhaka duties, namely, mentioned in the chapter on duties: the duty of an arriving monk, of a resident, of a departing monk, of expressing approval, of the refectory, of an alms-round monk, of a forest dweller, of a lodging, of a hot-bath house, of a latrine, of a preceptor, of a co-resident, of a teacher, of a pupil— these are the fourteen duties. Besides these, there are eighty-two great duties to be observed only at certain times, such as when one has been subjected to the act of reproof, etc. They are not to be observed in all circumstances, therefore they are not counted among the fourteen Khandhaka duties. These, however, beginning with "I shall lay down the duty for monks undergoing probation" (Cūḷava. 75 onwards) and ending with "one should not give ordination... (etc.)... one should not walk on a promenade while walking on the ground" (Cūḷava. 76), are sixty-six. Furthermore, the duties mentioned beginning with "Monks, a monk undergoing probation should not dwell in a single covered dwelling with a senior monk undergoing probation, or one deserving of being sent back to the beginning, or one deserving of the mānatta penance, or one observing the mānatta penance, or one deserving of rehabilitation" (Cūḷava. 82)— these duties, not being different from those observed by ordinary monks, are not counted separately. But due to their being observed by different individuals such as senior monks undergoing probation, etc., by combining them into one each, they are counted as five, making a total of seventy-one duties. In the duties for those subjected to the act of suspension, it is said: "One should not accept salutation or rising up... (etc.)... or back-rubbing during bathing from an ordinary monk" (Cūḷava. 75)— this is what is said. One is the non-acceptance of greetings, etc., and ten are those like, "a bhikkhu who is not naturally inclined to misconduct should not be humiliated for a lapse in morality" (Cūḷava. 51). Thus, these are eighty-two observances. Among these, some are observances like the act of reproof, some are observances like probation, so by including what was not previously included, there are eighty-two. But elsewhere, in the commentary sections, a small number, whether less or more, is not considered in the count, so it is said "eighty khandhaka-observances." The Discipline of Restraint is the fivefold restraint: restraint of morality, restraint of mindfulness, restraint of knowledge, restraint of patience, restraint of energy. It is called restraint because it restrains bodily misconduct, etc., which are to be restrained and disciplined according to their respective natures; it is called discipline because it disciplines. The Discipline of Abandonment is the fivefold abandonment: abandonment by substitution of opposites, abandonment by suppression, abandonment by eradication, abandonment by tranquillization, abandonment by escape. Since it is abandonment in the sense of relinquishing, and discipline in the sense of disciplining, therefore it is called the Discipline of Abandonment. The Discipline of Tranquillization is the seven methods for settling disputes. The Discipline of Enactment is the training rule itself. For, only when the enactment of the training rule exists does the training rule come into being, thus the Discipline of Enactment is supported by the enactment of the training rule. Now – What is good for the Saṅgha, that is comfortable for the Saṅgha. What is comfortable for the Saṅgha, that is for the suppression of unruly individuals. What is for the suppression of unruly individuals, that is for the comfortable living of conscientious bhikkhus. What is for the comfortable living of conscientious bhikkhus, that is for the restraint of defilements in this very life. What is for the restraint of defilements in this very life, that is for the prevention of defilements in future lives. What is for the prevention of defilements in future lives, that is for the confidence of the unconvinced. What is for the confidence of the unconvinced, that is for the increase of the convinced. What is for the increase of the convinced, that is for the establishment of the True Dhamma. What is for the establishment of the True Dhamma, that is for the support of the Vinaya. What is good for the Saṅgha, that is comfortable for the Saṅgha. What is for the Saṅgha Well done, that is for the suppression of ill-behaved individuals. The Saṅgha's well-doing, that is for the comfortable living of virtuous bhikkhus. The Saṅgha's well-doing, that is for the restraint of defilements in this very life. The Saṅgha's well-doing, that is for the prevention of defilements in future lives. The Saṅgha's well-doing, that is for the confidence of those who lack it. The Saṅgha's well-doing, that is for the increase of confidence in those who have it. The Saṅgha's well-doing, that is for the establishment of the True Dhamma. The Saṅgha's well-doing, that is for the support of the Vinaya. The Saṅgha's comfort, that is for the suppression of ill-behaved individuals. The Saṅgha's comfort, that is for the comfortable living of virtuous bhikkhus. The Saṅgha's comfort, that is for the restraint of defilements in this very life. The Saṅgha's comfort, that is for the prevention of defilements in future lives. The Saṅgha's comfort, that is for the confidence of those who lack it. The Saṅgha's comfort, that is for the increase of confidence in those who have it. The Saṅgha's comfort, that is for the establishment of the True Dhamma. The Saṅgha's comfort, that is for the support of the Vinaya. The Saṅgha's comfort, that is for the Saṅgha's well-doing. What is for the suppression of ill-behaved individuals... What is for the comfortable living of virtuous bhikkhus... What is for the restraint of defilements in this very life... What is for the prevention of defilements in future lives... What is for the confidence of those who lack it... What is for the increase of confidence in those who have it... What is for the establishment of the True Dhamma... What is for the support of the Vinaya, that is for the Saṅgha's well-doing. What is for the support of the Vinaya, that is for the Saṅgha's comfort. What is for the support of the Vinaya, that is for the suppression of ill-behaved individuals. What is for the support of the Vinaya, that is for the comfortable living of virtuous bhikkhus. What is for the support of the Vinaya, that is for the restraint of defilements in this very life. What is for the support of the Vinaya, that is for the prevention of defilements in future lives. What is for the support of the Vinaya, that is for the confidence of those who lack it. What is for the support of the Vinaya, that is for the increase of confidence in those who have it. What is for the support of the Vinaya, that is for the establishment of the True Dhamma. One hundred and eight. a hundred teachings, and two hundred interpretations; Four hundred kinds of knowledge, in the context of meaning in the treatise” (Pari. 334) – To show what was said in the Parivāra, he begins by saying, “Moreover, here…” Here, what was said in the sequence, “What is good for the Saṅgha, that is comfortable for the Saṅgha; what is comfortable for the Saṅgha, that is for the suppression of unruly individuals,” is called the “chain method” because the proximate words are linked with the words above them, resembling a chain. The connection is, “having made the chain method.” What was said by linking each of the ten words with the remaining nine words, as in, “What is good for the Saṅgha, that is comfortable for the Saṅgha; what is good for the Saṅgha, that is for the suppression of unruly individuals,” is referred to by saying, “having made a ten-fold linking with each word as the root.” In “a hundred meanings,” etc., in the chain method, a hundred teachings are to be understood based on the preceding words, and a hundred meanings are to be seen based on the succeeding words. How? Although in the Parivāra, only a broken chain is mentioned in the chain method, beginning with “What is good for the Saṅgha, that is comfortable for the Saṅgha,” nevertheless, the method of a closed chain is also given in the same way. Therefore, after saying, “What is good for the Saṅgha, that is comfortable for the Saṅgha,” etc., a closed chain should be made by linking it with “What is for the support of the Vinaya, that is good for the Saṅgha.” Similarly, after saying, “What is comfortable for the Saṅgha, that is for the suppression of unruly individuals,” etc.