English
denoting a collection, like the word "sakala" (whole). "Pāṇino" means "those who have breath," and here "pāṇa" means the life faculty. "Sabbe pāṇino" means "all beings," "tesaṃ sabbapāṇīnaṃ" means "of all those beings." By this much, it shows the Triple Gem's state as a refuge for all the world, and from that, its worthiness of veneration, and that the act of veneration performed towards that which is worthy of veneration is effective in achieving the intended purpose, and that one's own action is like a field. Having thus shown the veneration of the Triple Gem with its causes, now, to show the main purpose, which is the cause for the commencement of the treatise, it says: "for the proficiency in the Vinaya, for the bhikkhus who are practitioners." Here, "for the proficiency in the Vinaya" is the showing of the main purpose, and by showing that, the secondary purpose is also clarified, since when the cause is established, the effect is accomplished. "For the bhikkhus who are practitioners" is the showing of the external cause, and when that is shown, the internal cause is also illuminated, since when the object is known, the knower of the object is to be known. Therein, "Vinaya" means "that in which there are various methods." That is, there are various, many kinds of methods here, such as the two kinds of Pātimokkha, the two kinds of Vibhaṅga, the five kinds of Pātimokkha recitation, the five groups of offenses, the seven groups of offenses, and so on. Or, "Vinaya" means "that in which there are special methods." That is, there are special methods here, such as the methods of subsequent regulations aimed at strengthening or relaxing actions. Or, "Vinaya" means "that which disciplines." It disciplines the body, the body and speech. , thus discipline (vinaya) is the taming of body and speech. For it is said in the commentaries: “Because of various special taming, And because of taming body and speech, This discipline Is called ‘discipline’ by those skilled in discipline.” (Pārā. Aṭṭha. 1. Paṭhamamahāsaṅgītikathā; Dha. Sa. Aṭṭha. Nidānakathā; Dī. Ni. Aṭṭha. 1. Paṭhamamahāsaṅgītikathā) What is that? The Vinaya Piṭaka. In that discipline. It becomes clear, it attains a state of clarity, thus paṭu (skillful). Who is that? A wise person. The state of being skillful is pāṭava (skillfulness). What is that? Knowledge. It means it becomes suitable to the cause. What is that? Purpose. Skillfulness itself is the purpose of skillfulness (pāṭavattho), for the purpose of that skillfulness, it is said to be for the purpose of skillful knowledge in the Vinaya Piṭaka. Application is yoga, attention to the meditation subject. Those who wander are avacarā, those who wander in yoga are yogāvacarā, meditating monks. Those who see fear in saṃsāra are bhikkhū, and those yogāvacarā are also bhikkhū, thus yogāvacarabhikkhū, for those yogāvacarabhikkhū. By this, skillfulness in discipline means the purpose for monks only, not for householders, ascetics, wanderers, and so on. And among monks, it is for those modest and scrupulous monks engaged in meditation, not for those who have abandoned meditation or immodest monks—this meaning is shown. Having thus shown the motivated purpose for beginning the treatise, now, to show the reasoned subject matter, it is said, “scattered, of many meanings, the decision free from the Pāḷi.” There, by “scattered, of many meanings,” the cause for beginning the treatise is shown, because of its characteristic of having many meanings and being scattered. It is precisely because of this scattered nature of many meanings that the teacher begins, not when it is not scattered. For he will say, “I will gather and show it in one place” (Vi. Saṅga. Aṭṭha. Ganthārambhakathā). By “decision free from the Pāḷi,” the subject matter of the treatise is indicated. There, that which is scattered, dispersed, is kiṇṇa; scattered in a particular way is pakiṇṇa; scattered in various ways is vippakiṇṇa. What is that? The decision free from the Pāḷi, that is scattered. An Here, in "ekattha," the word "eka" is a pronominal numeral, not "one" as opposed to "many." The word "aneka" means "many." Even though "eka" is always singular, when combined with the particle "na," it becomes plural. There, "anekattha" means "in many," meaning "in many treatises like the Commentary on the Pārājika section." However, in the Old Commentary, "anekattha" is explained as "in many sections of training rules." And if that is the case, since it will be said later "collected into one place," and these phrases "scattered in many places, collected into one place" are connected, the meaning would be "scattered in many sections of training rules, collected into one section of training rules." And that meaning is not suitable. Why? The meaning we stated is "scattered in many treatises, collected into one treatise." But if one takes the meaning of "ekattha" as "together" and understands it as "scattered in many sections of training rules, collected together," that meaning would be suitable. "Pāḷi" is a line of excellent things, meaning a sequence of supreme words. Or "Pāḷi" is that which protects the meaning, which is of various kinds such as one's own benefit and others' benefit; it is a special kind of "laḷā" (line/row). What is that? The Vinaya text. That which is freed is "mutta." Freed from the Pāḷi is "Pāḷimutta." That by which something is cut is "chaya." Extracting the "chaya" is "nicchaya." A special "nicchaya" is "vinicchaya." It is the method of words and the method of meaning, proceeding in the manner of crushing obstacles. And that "vinicchaya" which is "Pāḷimutta" is "Pāḷimuttavinicchaya." That "Pāḷimuttavinicchaya." And this is said by way of the majority, like in "a forest of acacia trees near the city," because in some places "Pāḷivinicchaya" is also seen. However, in the Old Commentary, it is also stated as a second method, that this should be understood as said by way of ekasesa (retention of one form) of a part, meaning "Pāḷivinicchaya" and "Pāḷimuttavinicchaya" together become "Pāḷimuttavinicchaya." And if that is the case, of a "vinicchaya" other than "Pāḷivinicchaya" and "Pāḷimuttavinicchaya"... a In the absence of this, what is the use of this heavy burden of texts, this collection of Pāli and commentaries? For a specific qualification, when there is both presence and absence, it would be meaningful, and thus the first method should be adopted. Having thus shown the subject matter with its causes, now the method of doing it is shown with "having collected," etc. Here, there are two methods of doing: one is collecting into one place, and the other is making it clear. Both of these methods are called "method of doing" because the treatise is made in that manner. Therein, "samāharitvā" means "I will collect," the prefix "saṃ-" means "in brief," therefore, the meaning is "I will collect concisely." The "tvā" suffix here is said to be in the future tense because it is contemporaneous with the word "dassayissaṃ" (I will show), which is in the future tense. "Ekatthā" means "in one place," here, in this Vinaya Saṅgaha treatise. Or "ekatthā" means "together." "Dassayissaṃ" means "I will show," "I will make known." "Ākulo" means "confused," "disordered." "Anākulo" means "not confused," a Pāli and commentary decision free from prior and later confusion. "Anākulaṃ" is in the neuter gender of the abstract noun, therefore, it should be combined with the word "katvā" (having done) from the root "kar" (to do) and connected to the act of showing. Having thus shown the preliminary actions such as the homage to the Triple Gem, now, in order to arrange the Pāli and commentary decisions that he wishes to show, he sets forth the matrix, saying, "tatrāyaṃ mātikā" (therein is this matrix), etc. For without a matrix, the decisions shown scatter and disperse, just like flowers not gathered by a thread. But with a matrix, the decisions shown do not scatter, do not disperse, just like flowers gathered by a thread. Those who wish to know this or that meaning should go according to the matrix, reach the desired decision, and that meaning should be known; therefore, the matrix is set forth for easy comprehension. Therein, "tatrā" means "in that Pāli and commentary decision." "Ayaṃ" means "this, which I am about to state." "Mātikā" means "like a mother." For just as sons originate from a mother, so too, the explanatory terms originate from the outline, therefore, the outline is m Like a matrix, it is called "mātikā." In "Day-sleep" and so on: "Day-sleep" means the discourse on the determination of day-sleep. "Requisites" means the discourse on the determination of requisites, and so on, "Miscellaneous" means the discourse on the determination of miscellaneous matters, so it is to be connected. Therefore, it will be said, "The discourse on the determination of day-sleep is concluded," and so on. The word "iti" (thus) has the meaning of "this," or "illustration," or "conclusion." Among these, in the sense of "this," what is it? It is "Day-sleep, and so on, up to Miscellaneous." In the sense of "illustration," how is it? It should be understood as "Day-sleep, and so on, up to Miscellaneous." In the sense of "conclusion," by how much is it concluded? The meaning is that it is concluded by "Day-sleep, and so on, up to Miscellaneous." However, if the analysis of the sentences of these terms like "Day-sleep" and so on were to be stated here, it would be too elaborate, and difficult for listeners to discern. Therefore, we will explain each designation appropriately at its beginning. The description of the introductory discourse to the text is concluded. 1. Discourse on the Determination of Day-Sleep 1. Having thus established the matrix of the discourses on determination outside the Pāli canon, now, explaining according to the order of the established matrix, he says, "Therein, 'day-sleep' means 'lying down during the day'," and so on.