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those qualities attained without difficulty, or fully developed with qualities of great measure, by that developed mindfulness, which is said to "investigate the courses of gone phenomena," faith and so on, produced, are called supremely pure because they are well-guarded. Thus, mindfulness is also said to be with faith and so on. This being so, among the four kinds of virtue mentioned here, faith adorns the virtue of restraint by the Pātimokkha. For it is accomplished by faith. The virtues of sense-restraint, purity of livelihood, and proper use of requisites are adorned by mindfulness, energy, and wisdom, respectively, as should be understood. Moreover, faith without wisdom is impure, because wisdom is the cause of clarity. But wisdoms, by its power, are called supremely pure. Wisdom without faith tends towards the side of trickery; only when conjoined with faith is it pure. And energy without concentration leads to agitation, not to concentration; thus, from the pure statement of energy, concentration is also mentioned. Thus, it should be known that even supremely pure faith and so on adorn the Pātimokkha. How? Without faith in the Teacher who points out the practice, in the practice itself, and in the fruit of the practice, it is not possible to undertake virtue or to purify what has been undertaken; thus, faith adorns the Pātimokkha. There, by "Indeed, the Blessed One is such..." and so on, one is able to honor the Teacher. In the practice, and in the visible and future fruits rooted in the failure and success of virtue, the activity of faith should be known in detail. And wisdom, seeing the danger and benefit as signs of the failure and success of virtue, and the means for abandoning danger and achieving benefit, thus proceeding, adorns the Pātimokkha restraint. By "too cold" and so on, the sloth that is not worthy of action, having abandoned it according to what is said "whoever, cold and hot," for the non-arisen and arisen non-restraints and restraints, non-arising... The energy that is exerted by way of taking and abandoning, producing and increasing, adorns the Pātimokkha; in this manner, it should also be applied to the restraint of the senses, and so on. Suitable conduct for all four bases of sympathy is to be understood as conduct here. By the word "straightforwardness," by showing the combination of the quality of straightforwardness, which is the opposite of crooked, deceitful, and fraudulent actions like bodily misconduct for the sake of gain and honor, non-greediness of intention is shown. By the word "gentleness," by showing the combination of gentle qualities like loving-kindness, which are the opposite of harshness-producing anger, and so on, intentions for welfare, and so on, are shown. By the word "etc.," the combination is shown with the qualities stated in "patience, and amiability, and friendliness, and hospitality," etc. (Dhammasaṅgaṇī, Duka-mātikā 125-126). The qualities of straightforwardness, gentleness, etc., mentioned here, are both causes for the perfection of virtue and the fruit of the perfection of virtue, because of their accomplishment. "One's own doctrine" means the four assemblies. By this, the absence of shared suffering is indicated. Or else, "one's own doctrine" means the three Pitakas of the Buddha; it is indeed one's own doctrine, profound, being difficult to explain. The establishment of one's own doctrine is the profundity of one's own doctrine— "Truth, being, rebirth, and the mode of conditions; these four things are hard to see, and very hard to teach." (Vibha. Aṭṭha. 225) Because it is said, just as the application by the term "profundity" is stated for one's own doctrine, so too for the doctrine of others. By "skillfulness in wisdom" is meant wisdom whose nature is like a knife sharpened on a whetstone, by this sharp knowledge. The division of the recitation reckoned as the Three Pitakas is the division of the recitation of the Three Pitakas. In that division. The text and the meaning of the text are called the teaching. Here, they say "it is just the text." At the time this commentary was completed, because of the absence of penetrative knowledge at that time, referring to knowledge gained by hearing, it was said "by the power of unimpeded knowledge." Because it was produced by the perfection of the means, it emerged easily. Because it emerged easily, it should also be applied to that which is endowed with the charm of sweet and clear words. Such speech is pleasing to the ear and perfect in composition. and it is easy. By not saying "by an explainer" but by saying "by a great explainer," it indicates the nature of one who possesses the extraordinary retention of Pāṇini's Nyāsa, adorned with Sikkhā, Nirutti, Chanda, and Vicityā. In "one who speaks what is fitting," and so on, the meaning is: one who speaks what is fitting, endowed with knowledge of the occasion. Even in the division of "Oja" (vitality), due to the greatness of the work composed by a great poet possessing the power to bestow life, or by "in the division of the Tipitaka Pariyatti," and so on, he demonstrates skill in these three areas: in the Dispensation, in the field of causes, and in language, thus indicating his possession of the Venayika (disciplinarian) wisdom. The "Pabhinnapaṭisambhidādayo dhammā" (qualities of analytical knowledge, etc., that are distinct) are those qualities in which individuals have distinct analytical knowledge. Surrounded by these, without making a break in the continuity, or by producing and developing them in one's own continuum, that "Pabhinnapaṭisambhidāparivāro" (retinue of distinct analytical knowledge) is surrounded. In that retinue of distinct analytical knowledge, the meaning is "superhuman qualities." However, in "adorned with qualities such as the six supernormal powers and the four analytical knowledges," the six supernormal powers are indeed superhuman qualities. Of the four analytical knowledges, only a part is the analytical knowledge of meaning. If it is asked how that which is itself included in superhuman qualities can adorn superhuman qualities, it is like flowers and so on, which are parts of a tree, are themselves parts of those superhuman qualities. The analytical knowledge pertaining to the sense-sphere realm, which is not a part of superhuman qualities, adorns superhuman qualities, just as an ornament, which is not a part of a man, adorns a man. Or, the retinue of analytical knowledge pertaining to the sense-sphere realm adorns the qualities such as the six supernormal powers and the analytical knowledges. And the mention of analytical knowledge again refers to supramundane analytical knowledge. Having arisen in the Dispensation, he is an adornment to the Dispensation, or an adornment to the lineage in which he was born. The interchange of brevity and detail, the production and increase of faith in those who are unfaithful and faithful, of what has been said, Making the profound profound and manifest— thus, due to the possession of six kinds of teacher's qualities, he is called 'of vast wisdom'. Some, overshooting the contemplation of Dhamma, grasp various kinds of extremes, such as annihilationism, or grasp "all knowables are mere concepts" or "all knowables are ultimate reality." Their wisdom, being conditioned by wrong views, is called 'defiled'. But the wisdom of this one, being free from overshooting Dhamma contemplation, is called 'pure'. Therefore, it is said: "by one of vast and pure wisdom." By revered ones, by revered ones endowed with qualities such as those stated in "the teacher is dear and to be revered" (A.N. 7.37; Netti. 113). By the Elder, due to having attained steadfastness through qualities. By virtue, or by the purity of virtue, by the purity of virtue. Of the foremost in the world, because he was born first, having shattered the shell of ignorance. Or, of the Great Seeker (Mahesī), because he sought and investigated the profound and great aggregates of virtue, etc., for the world. Thus far, by summarizing the decisions made in all parts of the Vinaya commentary called Samantapāsādikā, which amounts to over twenty-seven thousand (units), the clarification of difficult points has been made. Nevertheless, what is written here, having thoroughly examined it, and having considered the Pāli and the commentary, and having paid homage at the feet of those teachers who, having observed the great power of the Buddha, the Blessed One, and the profound meaning of the Vinaya Piṭaka with its varied methods, without destroying the path of the ancient narratives, abandoning their own opinions, and solely for the establishment of the True Dhamma and out of a desire to benefit others, have stood forth proclaiming the Vinaya Piṭaka— having become endowed with qualities like patience and humility, and having pleased their minds with perfect conduct, and having had the traditional decisions recounted and considered— whatever accords with that should be accepted; the rest should be discarded. Otherwise, one should remain silent. One should certainly not be a confuser of decisions. Why? Because it is a cause for the destruction of the Dispensation. And here it is said: "The great power of the Buddha, not fully understood, And the profound meaning of the Dhamma with its methods; Whoever..." The ignorant person corrupts that Vinaya, He is difficult to discern, a cause for the destruction of the Teaching. Not understanding the Pāli and its meaning, He who destroys the method of the commentaries; What is uncertain, by others He makes them accept as certain, and by those very ones he is honored. Gradually, by the great multitude, The monk who considers himself wise is honored; Not causing doubt among the unwise, He displays the demeanor of a teacher." The explanation of the meaning of difficult words in the Samantapāsādikā is completed. The Vajirabuddhi Ṭīkā is finished.