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Indeed, the ten kasinas, become a basis for supernormal knowledge; And the three immeasurables, are conditions for the fourth (jhāna). The lower and lower formless attainments, for the next and the next; Neither-perception-nor-non-perception for cessation, is declared as a condition. For all pleasant abiding, and for release from existence; Also for the joys of existence, they are declared as causes. The ten foulness meditations are to be known, likewise mindfulness of the body; These are especially suitable for one of lustful temperament. The four immeasurables, and the colored kasinas likewise; These are declared suitable for one of hateful temperament. And for one of discursive thought temperament, and for one of deluded nature; Mindfulness of breathing alone is shown to be suitable. Perception and analysis, and mindfulness of death's appeasement; These are declared suitable for one of wise nature. The first six recollections are described for one of faithful temperament; The formless attainments and the remaining kasinas, the ten are suitable for all. Thus having known the meditation subjects by their distinctions, the wise one; Whichever among them is suitable for one's own temperament. That having taken, the intelligent one, with a firm good friend; Having first cut off the impediments. Dwelling in a suitable dwelling free from fault; Having developed the first and subsequent jhānas completely. Then having arisen, the wise one, from the first and subsequent jhānas; Having analyzed mind and matter, having overcome doubt. The defilements, such as the ten lights and so on, are not the path; The path is insight knowledge, thus the wise one knows. When the analysis of these three has been made thus far; The analysis of the three truths would have been made. Knowledge of rise and fall, and dissolution, of fear, danger, and disenchantment; Knowledge of the desire for release, reflective contemplation. And knowledge of equanimity regarding formations, the ninth, conducive to the truths; This is declared as "knowledge and vision of the path." Then, immediately after the change-of-lineage consciousness; Making peace the object, knowledge and vision arises. This knowledge is declared as "purification of knowledge and vision"; The fruit, ending with reviewing, arises after that. And by that same method, developing again and again; The bhikkhu attains the remaining paths and fruits. Thus, having fully understood the Dhamma, having completely destroyed all unwholesome things, and having dried up the three existences, he attains peace without any remainder. Whether due to a lack of understanding, or due to the order of words, or in the composition of letters, if it appears to be unsuitable. That should not be taken as such, it should be accepted as faultless, for it has been thoroughly examined by me, and made in every way. In the excellent Cola country, not overwhelmed, undisturbed, as if the whole world were gathered in a village. Crowded with groves of plantains, sal trees, palmyras, sugarcanes, and coconuts, adorned with lotus and water-lily covered reservoirs. Whose land is enriched by the flow of the Kaveri river, prosperous, endowed with all excellent qualities, auspicious, truly auspicious. Surrounded by excellent, beautiful walls and moats, in the monastery of Veṇhudāsa, delightful and pleasant to behold. Adorned with rows of trees and royal trees along its banks, a garden for various birds, delightful with various groves. Adorned with ponds full of beautiful lotuses, beautified by excellent wells full of sweet water. Adorned with various, vast, lofty, excellent pavilions, and with many residences, exceedingly beautiful. And with a stupa that has risen up, as if piercing the surface of the earth, and as if laughing in victory, over the harsh peak of Kailasa. Resembling an autumn cloud, lofty and pleasant to behold, delightful and inspiring confidence, while I was dwelling in that palace. This determination of the Vinaya, spoken by Buddhasīha, dedicated to Buddhasīha, my fellow resident. This has been made for the benefit of monks, in brief, for the understanding of the Vinaya, easily and quickly. While Accuta, of unfailing valor, the delight of the Kalamba family, was ruling the earth, it was begun and completed. Just as this has attained success, without hindrance, so too, may all aspirations be fulfilled, for beings connected with the Dhamma. As long as there remains in the world, the beautiful cave of Mandāra (mountain), so long may the Buddha's (teaching) endure. That, a teaching of Kali. 3182. In due season may they rain, The rain-bearing clouds; May the kings protect, The whole earth righteously. 3183. This essence, beneficial, meaningful, The merit I have gained by doing it, Through this may this world Reach the city of the Sage, peaceful, sorrowless. Thus the discourse on the method of meditation subjects In the Vinayavinicchaya Is concluded. Thus this Vinayavinicchaya was composed by Buddhadatta of Uragapura, the Tambapaṇṇiyan, the supreme grammarian, skilled in the methods of the Tipiṭaka, who causes the lotus-forest of the hearts of the greatest poets to blossom, the bull among excellent poets, who utters supremely delightful and sweet words. The Vinayavinicchaya is concluded. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Uttaravinicchaya Introduction to the Text 1. Having bowed with head To the Jinā, the best of all beings, the wise, And to the Dhamma, the destroyer of unrighteousness, And to the Saṅgha, the remover of defilement. 2. The essence I composed, The Vinayavinicchaya; Now I shall make Its supreme supplement. 3. To me who speaks, recites, applies, Hears, contemplates this supplement, The supreme enhancer of unawakened wisdom, Listen attentively. Summary of the Mahāvibhaṅga 4. Engaging in sexual intercourse, How many offenses does one incur? Engaging in sexual intercourse, One incurs three offenses. 5. Pārājika in the field, When there is full penetration; Thullaccaya in the mouth, Dukkaṭa is said for the anus. 6. One who takes what is not given, How many offenses does one incur? One who takes what is not given, One incurs three offenses. 7. If the value is five māsa or more, It is defeat (pārājika); If less than a māsa, dukkaṭa, In between, thullaccaya. 8. One who kills a human being, How many offenses does one incur? One who kills a human being, One incurs three offenses. 9. Intending to kill a human, Dukkaṭa if wounded; Thullaccaya if pain arises, Pārājika if dead. 10. Asa a higher Dhamma that is not (true), speaking of self-leading (to oneself); How many offenses does he incur? He incurs three offenses. 11. A higher Dhamma that is not (true), for one who speaks, it is a pārājika; A grave offense in the sequence, if known, otherwise a dukkaṭa. Discourse on Pārājika. 12. Speak, releasing semen; How many offenses does he incur? Listen, releasing semen; He incurs three offenses. 13. If he intends a grave offense, he attempts to release (semen). A grave offense is stated for two factors, a dukkaṭa in the attempt. 14. From now on, having released, merely asking questions; Only by way of answering, is the determination of meaning. 15. In bodily contact with a woman, he incurs three offenses. For one touching with the body, the body is indeed grave. 16. With the body, that which is attached to the body, touching, he incurs a grave offense. With something attached to the body, touching something attached, it is a dukkaṭa. 17. To a woman with coarse words, three (offenses) arise from speaking. Speaking of the good or bad of two paths, he incurs a grave offense. 18. Pointing out praise, etc., above the knees, up to the armpits; It is a grave offense, but with something attached to the body, it is a dukkaṭa. 19. For self-indulgence, speaking praise of a woman; It is a grave offense in her presence, if she, however, knows. 20. Even in the presence of an eunuch, for him it is a grave offense. Even in the presence of an animal, it is considered a dukkaṭa. 21. Receiving, investigating, returning, acting as a go-between; Having engaged in acting as a go-between, the wise one declares it grave. 22. In the combination of two factors for that, it is likewise a grave offense. But if there is only one factor, it is an offense of dukkaṭa. 23. And a hut by soliciting, and a large monastery; If a bhikkhu causes it to be made, he incurs three offenses. 24. A dukkaṭa is stated in the attempt, when one lump has not yet arrived. It is a grave offense, when that lump, which is grave, has arrived. 25. With a pārājika offense, here, a bhikkhu without a basis; Whoever slanders him, for him there are three offenses. 26. Not having made an opportunity, having been with the intention of causing to fall; If he accuses with a Sanghādisesa, together with a dukkaṭa. 27. But having made him give permission, being with the intention to revile; He accuses with insulting words, he should declare a pācittiya. 28. Just like the immediately preceding (rule), in the ninth, in the other section; Indeed, all types of offences, there is no distinction. 29. But a monk who is a schismatic of the Sangha, up to the third time; Just by the admonition, not relinquishing his view. 30. By the motion, a dukkaṭa, by two formal proclamations, a thullaccaya; At the end of the formal proclamation, the offence should be grave. 31. And those who follow the schism, and the intractable, the family-corrupters; Just like the schismatic, is the determination of the offence. The discourse on Sanghādisesa. 32. Transgressing the extra robe; For ten days he incurs just one (offence); A Nissaggiya Pācittiya for one night; Even dwelling without the three robes. 33. Indeed, transgressing for a month, having taken a robe at the proper time; He incurs one offence, a Nissaggiya is declared. 34.