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Homage to that Blessed One, the Worthy One, the Perfectly Self-Enlightened One. In the Vinaya Piṭaka The Commentary on the Ornament of Vinaya (First Part) Introduction to the Work Stanzas in the style of a pearl necklace, etc. Who in the world is the light of the world, the giver of the highest good, the foremost king of kings; The maker of the form of space, devoted to supreme joy, revered by gods and the end of gods. The essence of the essence of saṃsāra, revered by good people, the destroyer of Māra, standing in the middle; The maker of the world's ornament, possessing supreme mindfulness and insight, delightful to the wise and the brave. Stanzas in the style of a lion's turning back The destroyer of the wheel of saṃsāra, that Perfectly Enlightened One, with a good mind; I bow to him, rich in good qualities, who taught what is very difficult to see. Stanzas in the style of the turning waters of Lake Anotatta By whom evils were destroyed, by whom fears were extinguished; By whom beings were liberated, and by whom I bow to him. Stanzas in the style of the turning of the four continents I bow to the Saṅgha, with its Saṅgha, which has abandoned that which arises from the excellent Dhamma; Standing in the fruit of the supreme path, well-praised, with a pure mind. Stanzas with initial alliteration of four feet, without separation The Vinaya, the Vinaya, the essence, the collection, making the collection; The conduct, the conduct, I venerate, the supreme, the supreme teaching. Stanzas with initial and final alliteration of four feet, with separation In many ways, in many ways, in the ocean, in the ocean of virtues; My reverence, my reverence, I venerate, I greatly venerate. To the Triple Gem, to the author, to the teachers, with reverence by me; By this homage made, having abandoned all obstacles. By the wise ones desirous of training, by those who uphold the Buddha's dispensation; By the monks who know the Vinaya, respectfully requested. I shall explain the compendium of Vinaya, which increases joy; For the monks, the Vinaya practitioners, according to my strength and ability. Although there is a commentary made by the ancients, Yet, due to its excessive brevity, it does not accomplish what is desired. Therefore, indeed, having carefully taken the essence from various scriptures; I shall make an explanation of the meaning, neither too brief nor too extensive. This work, named Vinayālaṅkāra, which delights the virtuous; May all good people rightly uphold this treatise. Explanation of the Introduction to the Work Endowed with various special methods, capable of disciplining body and speech, for the modest and virtuous monks This venerable teacher, desiring to commence this treatise which removes doubts, brings about purity of morality for practitioners, and is a cause for the growth of the Buddha's Dispensation, first says, "Having bowed to the Triple Gem," and so on, in order to show the bowing to the Triple Gem, the worthiness of bowing, the subject matter, the reason for its compilation, the method of compilation, the name of the treatise, and its purpose. Here, "Having bowed to the Triple Gem" states the bowing to the Triple Gem, because the meaning of bowing to be bowed to is seen. "Refuge for all beings" states the worthiness of bowing, because the reason for bowing is seen. "The Vinaya collection of various decisions" is the subject matter, because it is the meaning of this treatise. "Scattered and of many meanings" is the reason for compilation, because the treatise was made for that very reason. "Having gathered into one place, I shall show without confusion" is the method of compilation, because the treatise was made in that manner. The name of the treatise is shown by the power of the word "gathered," because by gathering and showing, this treatise obtains the name "Vinaya Saṅgaha." The motive, moreover, is twofold: internal and external. Therein, the internal is compassion; it is shown by the power of the act of showing, because without it, the act of showing would not exist. The external is the assembly of listeners; it is for the practicing monks, because they are the object of that compassion. The purpose, moreover, is twofold: the purpose of bowing and the purpose of the treatise. Therein, the purpose of bowing is the removal of obstacles, the generation of faith, and so on; it is shown by the power of "Refuge for all beings," because when the cause exists, the result is inseparable. For it has been said by the Abhidhamma commentator: "Indeed, one who possesses special qualities is worthy of bowing, and bowing made to one worthy of bowing is certainly productive of the stated purposes." The purpose of the treatise is also twofold: primary and secondary. Among these, the primary purpose is the penetration of the meaning according to the words, and the elucidation of the words according to the meaning. Pointing out and causing to point out, This is said for proficiency in the Vinaya. The incidental purpose is the meaning Ending in non-clinging Nibbāna, beginning with morality. They will gather that and show it in one place. When it is shown gathered in one place by the power of this, The purpose will be achieved without hindrance For one who has made effort through learning, questioning, and so on. Why here did the teacher Make salutations to the Triple Gem and so on? Should not only the intended commencement of the text be made? It is said: Here, the making of salutations to the Triple Gem Is for the completion of the text without difficulty, By being free from hindrances. The statement of worthiness of salutation Is to show one's own suitability and competence. That is for pleasing the wise. That is for the learning of the treatise. That is for the accomplishment of all good things. The statement of the subject matter Is for the wise to proceed with the text, Whose subject matter is known, By way of learning, memorizing, and so on. The statement of the reason for making Is to reject the fruitlessness of effort Made without reason. The statement of the manner of making Is to generate interest in listeners For learning and so on, Regarding a text whose manner is known. The showing of the title is for ease of usage. The statement of the sign is for showing the proximate cause. The showing of the purpose Is for generating enthusiasm in listeners Who desire both kinds of purpose. However, teachers elaborate the purpose Of saluting the Triple Gem in many ways. That should be understood in the manner Stated in various places. But here, to lighten the burden of the text, We have stated only the purpose Intended by the Aṭṭhakathā teachers. For it was said by the Aṭṭhakathā teacher – “Of this prostration, Made to the Triple Gem; By its power, having dried up; All hindrances without remainder.” This is the collective meaning here. But this is the individual meaning – I salute the Triple Gem, Which is a refuge and has become a refuge for all beings. Having saluted, for the proficiency in the Vinaya Of the meditating monks, many... having collected the scattered Pāli-Muttavinicchaya in one place, and having made it clear, I will show it, I will show it – this is the connection. That in which they dwell is vatthu (basis/object). What is that? The Buddha and other jewels. For, because good people who have gone for refuge, having become endowed with refuge, make the Buddha and other jewels their object, and dwell, reside, live in that object, therefore it is called "vatthu." For the object is the support, and the one with the object is the supported. Other meanings of the word vatthu, etc., have been stated by the teachers, and they should be understood in the way stated in those places. Here, however, to avoid prolixity of the text, only this much is stated – so it should be understood. A collection of three is tayaṃ (a triad), or that which has three parts or components is tayaṃ. What is that? A collection. A triad of vatthus is vatthuttayaṃ (the triple basis). What is that? The triple jewel of the Buddha and others. Namassāmīti means having paid homage, anaminti means having paid homage. For, when the mind arises making the Buddha and other jewels its object, the tvā-suffix is present tense, therefore the first analysis was made. When showing the Pāli-Muttavinicchaya in one place, it is past tense, therefore the second analysis. And for that very reason, in the explanation of the meaning too, the connection is made in terms of present tense and past tense. That which remembers or harms is saraṇa (refuge). What is that? The triple jewel of the Buddha and others. For, it remembers, harms, destroys the fear, terror, suffering, bad destinations, defilements of good people who have gone for refuge, therefore it is called "saraṇa." For it was said by the Blessed One – "Mahānāma, at whatever time a noble disciple recollects the Tathāgata, at that time his mind is not beset by lust," etc. (A.N. 6.10; 11.11), "Thus for those bhikkhus who recollect the Buddha, the Dhamma, and the Saṅgha, there will be no fear, no trembling, no horripilation." (S.N. 1.249); And since this word "saraṇa" is a synonym of the word "nātha" (protector), purely as a protector It is a noun, not an adjective, therefore the meaning of the root is included. "Sara in the sense of harming" is said, and taking the meaning of harming, if it is understood as the Triple Gem, which is a refuge for all beings, being harmful when saluted, there would be an undesirable consequence. Therefore, it is only fitting if it is understood as saluting the Triple Gem, which is a refuge for all beings, a shelter for all beings, a protector for all beings. And for that very reason, such an interpretation is made in the explanation of the meaning. The word "sabba" is a pronoun denoting the meaning of "without remainder." But if it is taken as "sabba" meaning "that which proceeds with its own," it becomes a compound noun