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Regarding co-sleeping, robes, and transgression... due to the lapse of time for robes, medicine, and civara, he incurs an offense through forgetfulness. Thus, some bhikkhu incurs an offense in these six ways. But a Vinaya-holder does not incur an offense in these six ways. How does he not incur an offense through shame? He, indeed, even protecting himself from this reproach by others: “Look, sirs, this one, though knowing what is allowable and what is not allowable, transgresses the rule!” does not incur an offense. Thus, he does not incur an offense through shame; even if he incurs it suddenly, having confessed the offense that leads to confession, and having risen from it by that which leads to rising, he becomes established in purity. Then— “He does not incur an offense intentionally, he does not conceal an offense; He does not go by wrong courses, such a person is called a modest one.” (Pari. 359) — He is established in this state of modesty. How does he not incur an offense through knowledge? He, indeed, knows what is allowable and what is not allowable; therefore, he does only what is allowable, he does not do what is not allowable. Thus, he does not incur an offense through knowledge. How does he not incur an offense through being free from remorse? When remorse arises concerning what is allowable and not allowable, he examines the matter, examines the rule, the word-division, the intermediate offenses, what is an offense, what is not an offense; if it is allowable, he does it; if it is not allowable, he does not do it. Thus, he does not incur an offense through being free from remorse. How does he not incur an offense through perceiving the unallowable as allowable, and so on? He, indeed, knows what is allowable and what is not allowable; therefore, he does not perceive the unallowable as allowable, he does not perceive the allowable as unallowable, and his mindfulness is well-established, he determines what should be determined, he makes conditions for what should be conditioned. Thus, in these six ways, he does not incur an offense. Not incurring an offense, he is unbroken in virtue, he is purified in virtue. Thus, his own aggregate of virtue is well-guarded, well-protected. How is he a refuge for those prone to remorse? Bhikkhus who have developed remorse in distant kingdoms and distant provinces, thinking, “Indeed, a Vinaya-holder resides in such and such a monastery,” come to him from afar and ask about their remorse. He, having examined the act they have done Having looked, having discerned the distinction of offenses and non-offenses, heavy and light, and so forth, having caused him to confess what is to be confessed, having caused him to rise up from what is to be risen up from, he establishes him in purity. Thus, he is a refuge for those who are remorseful. He speaks without fear in the midst of the Sangha: For one who is not a master of discipline, when speaking in the midst of the Sangha, fear and timidity arise; for one who is a master of discipline, that does not happen. Why? Because he speaks knowing: "Speaking thus, there is fault; speaking thus, there is no fault." He thoroughly suppresses adversaries with the Dhamma: Here, adversaries are of two kinds: personal adversaries and adversaries of the Dispensation. Among these, the bhikkhus Mettiyabhūmajaka and the Licchavi Vaḍḍha charged with a baseless grave offense; these are called personal adversaries. And all others who are immoral, of evil practices, all these are personal adversaries. But those of wrong view, like the bhikkhu Ariṭṭha, the novice Kaṇṭaka, the Vajji-puttakas of Vesālī, and the Mahāsaṅghikas and others with their doctrines of "offering to others," "ignorance," "dispelling doubt," and so forth, who, calling a non-Buddha's Dispensation "Buddha's Dispensation," have taken it up, these are called adversaries of the Dispensation. All of them, he thoroughly suppresses with the Dhamma, with reasoned speech, in such a way that they cannot establish that false doctrine. He is committed to the establishment of the True Dhamma: Here, the True Dhamma is of three kinds by way of study, practice, and penetration. Among these, the Tipiṭaka, the word of the Buddha, is called the True Dhamma of study. The thirteen ascetic practices, the fourteen duties of the sections, the eighty-two great duties— this is called the True Dhamma of practice. The four paths and the four fruits— this is called the True Dhamma of penetration. Among these, some elders say, "The Dispensation has study as its root," based on this Sutta: "That Dhamma and Discipline, Ānanda, which has been taught and laid down by me, that shall be your Teacher after my passing." Some elders say, "If these bhikkhus, Subhadda, were to live rightly, the world would not be empty of Arahants," based on this By the Sutta (Dī. Ni. 2.214), saying "Practice is the root of the Dispensation," they said, "As long as five bhikkhus are found practicing rightly, so long the Dispensation stands." But other elders, saying "Even for one who practices well, there is no realization of Dhamma when the study has disappeared," said: "Even if five bhikkhus are guardians of the four pārājikā offenses, they will ordain faithful young men, and having given higher ordination in border regions, they will complete a group of ten, and perform higher ordination in the central region. By this means, having completed a Sangha of twenty, and having performed their own rehabilitation, they will cause the Dispensation to grow and flourish. Thus, this Vinayadhara is committed to the long-standing of the three kinds of True Dhamma." Thus, it should be understood that this Vinayadhara obtains these five benefits. What six benefits does he obtain? Dependent on him are: the Uposatha, the Pavāraṇā, Sangha-kamma, going forth, higher ordination. He gives dependence. He supervises a novice. And these nine Uposathas: the fourteenth-day, the fifteenth-day, the concord Uposatha, the Sangha Uposatha, the group Uposatha, the individual Uposatha, the recitation of the Sutta, the purification, the determination Uposatha— all these are dependent on the Vinayadhara. And these nine Pavāraṇās: the fourteenth-day, the fifteenth-day, the concord Pavāraṇā, the Sangha Pavāraṇā, the group Pavāraṇā, the individual Pavāraṇā, the three-time Pavāraṇā, the two-time Pavāraṇā, the same-rains Pavāraṇā— these too are dependent on the Vinayadhara. They belong to him. He is their master. And these four Sangha-kammas: the declaration kamma, the motion kamma, the motion-second kamma, the motion-fourth kamma— and this going forth and higher ordination to be performed for young men by becoming an Upajjhāya (preceptor)— this too is dependent on the Vinayadhara. Indeed, no other, not even one who knows the two Piṭakas, is able to do this. He alone gives dependence. He supervises a novice. No other is able to give dependence, nor to supervise a novice. to attend to a novice. Therefore, having first prohibited, "Monks, two novices are not to be attended to by one monk. Whoever attends to them, there is an offense of wrong-doing" (Mahāva. 101), and then having again permitted, "Monks, I permit a competent monk to attend to two novices, or as many as he is able to instruct and admonish, so many he may attend to" (Mahāva. 105), the attendance to novices is permitted only for a competent one. One who desires attendance to novices, by having an upajjhāya appointed by a Vinaya-expert, can practice the duties and observances. Here, the giving of reliance and the attendance to novices are one factor. Thus, with one of these six advantages, the former five become six. With two, seven; with three, eight; with four, nine; with five, ten; with all of these, eleven. Thus, it should be understood that the Vinaya-expert individual obtains five, six, seven, eight, nine, ten, and eleven advantages. "Knowing this to be of great advantage, one should always be skilled in Vinaya; Desiring this, one should strive again and again." Thus, in the Pāḷimuttakavinayavinicchayasaṅgaha, the section on Miscellaneous Vinaya Decisions is concluded. And this Pāḷimuttakavinayavinicchayasaṅgaha is completed. Concluding Remarks Requested by the king, Parakkamabāhu, who desired the establishment of the good Dhamma, and was a promoter of the Dispensation. In the beautiful, hundred-palace-adorned, filled with various kinds of trees, abode where those devoted to meditation dwell, built by him. Dwelling in Jetavana, endowed with cool water, I made this essence of Vinaya collection, beneficial to yogis. The merit accomplished by this, and other merit I have created; By this meritorious deed, in my second existence. Delighting in Tāvatiṃsa, rejoicing in virtues and good conduct; Unattached to the five sensual pleasures, having attained the first fruit. In the final existence, having seen Metteyya, the foremost sage, the supreme person in the world, the Lord, who delights in the welfare of all beings. Having heard The wise one's True Dhamma teaching; Having attained The highest fruit, I would adorn The Conqueror's Dispensation. The commentary on the Compendium of Vinaya is completed.