English
In the Seven Hundred Khandhaka, "they increase the kaṭasi," here, showing that the word kaṭasi means a charnel ground, he said, "repeatedly depositing corpses, they increase the ground." There, kaḷevara means a body. For it is called kaḷevara because it is desired (variyati) by gathering (sampiṇḍetvā) the limbs and parts (aṅgapaccaṅgānaṃ avayave) in the body (kaḷe). Thus, it is to be connected that by increasing such a dreadful charnel ground, they take on rebirth again. 454. "Pāpakaṃ no āvuso kataṃ," here, showing that the word "no" is a substitute for "amha" and is also a nominative in the sixth case, he said, "Friends, evil has been done by us." 455. "Piyavaca "No" by which dwelling on the ground here the word "ground" indicates a beloved word a conventional term. "He addresses" indicates a vocative word. "Friend, O ground" is the meaning. A "Kulla-dwelling" is a dwelling of loving-kindness, and because it is connected with the three lower jhānas, it is a shallow dwelling, thus he says "with a shallow dwelling." 457. In Sāvatthī in the city of Sāvatthī. In the Suttavibhaṅga in the analysis of words. Explaining the state of prohibition, he says "for there" and so on. "There" means in the Suttavibhaṅga, "it is prohibited" is the connection. "There" means in the statement "one who perceives a non-stored thing as a stored thing" and so on. "Some teachers think thus" is the construction. "What do they think?" he says, "whatever monk" and so on. "Even unseasoned food" is the construction. "By that" means by salt previously acquired. "That" means the food. "Acquired on that very day" means acquired on that very day. "Therefore" means because it is acquired on that very day, therefore. "He says" means of him who says, "by the word of the Blessed One" is the connection. "Here" means in eating unseasoned food, "it should be a dukkaṭa" thus they think, is the construction. "They" means some teachers. "Even by a dukkaṭa" the word "even" indicates that it is a pācittiya beforehand. "Indeed" means truly, or because. "Here" means in things that are lifelong and temporary. "Lifelong is not acquired on that day, temporary is acquired on that day" is the construction. "And what is acquired on that day is temporary" is the connection. "If you think that is a dukkaṭa" is the construction. "Lifelong food" means mixed with lifelong things, such as salt. "Merely a condiment" means it is not allowable in the wrong time, it is merely a condiment. Here, in the statement "O monks, by temporary things" and so on, "what is acquired on that day is lifelong" is the construction. "Having the nature of temporary" means its nature is like the nature of temporary things. "Therefore it is not a dukkaṭa" is the connection. "Here" means in eating food with salt previously acquired. "What is acquired on that day, mixed in taste with temporary things, is lifelong" is the meaning. people. That, as stated, is for life, and it is the cause of the pācittiya for eating at the wrong time, is the connection. Thus, in the same way, what is received today is also for life, is the connection. What is received on the next day is for a limited time, is the connection. That, a limited-time food mixed with a life-long food, even unknowingly, is the connection. This is the limited-time food as stated. From that, the pācittiya for eating in proximity. Indeed, it is true. "In the Suttavibhaṅga at Sāvatthī" - this explanation is pure, is the connection. "In Rājagaha, concerning the Uposatha" - this statement is said, is the connection. "Concerning the Uposatha" means in the Uposatha section, related to the Uposatha. What was it said with reference to? He says, "Monks, not... (etc.)... it is a dukkaṭa (Mahāva. 141)" - it was said with reference to this. "Atisāreti" means to go beyond, to proceed in taking refuge. And this is in the locative case for the meaning of a sign. "In the Vinaya story at Campeyya" - this is said, is the connection. By "it came in the Campeyya section," he shows the meaning of the word "Campeyyaka" as "that which came in Campeyya." "Dhammika" means that which occurred truly. For it came in the Suttavibhaṅga, is the connection. "Dasāyeva" means only in the ten, and this is in the locative case for the meaning of a base. "Vidatthimattā" means of the measure of a span. "Dasāya vinā" means excluding the ten. "That measure" means for one who makes that measure, which is reckoned as three spans, the stated pācittiya is incurred, is the connection. "For one who exceeds that, there is a pācittiya of cutting" (Pāci. 533) - this statement has indeed come, is the connection. "Sabbattha" means in the entire Seven Hundred Section. Thus, in the commentary on the Vinaya called Samantapāsādikā, in the commentary on the Seven Hundred Section, the connection is completed. "Dvivaggasaṅgahā" means collected in two sections, namely the Mahāvagga and the Cūḷavagga. "Dvāvīsatipabhedanā" means twenty-two kinds, thus ten in the Mahāvagga and twelve in the Cūḷavagga. "Pañcakkhandhadukkhappahāyino" means for one whose nature is to abandon suffering reckoned as the five aggregates, for the Blessed One. is the connection. “Āsāpi” means also hope. Here is the connection: Just as this description of the twenty-two categories, which are grouped into two sections in the teaching of the Blessed One, who has abandoned the suffering of the five aggregates, was accomplished without hindrance, so too may the auspicious hopes of beings be fulfilled. Thus, the Yojanā of the Cūḷavagga Commentary in the Samantapāsādikā, the commentary on the Vinaya, is completed. By me, named Jādilañchita, it has been recited for many; The method of Yojanā for the Cūḷavagga Khandhaka is completed. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Yojanā on Pācittiya and so forth. Yojanā on the Parivāra Vagga Having thus made the method of Yojanā for the Cūḷavagga Khandhaka, now I will make the method of Yojanā for the Parivāra. The Sixteen Great Sections Yojanā on the Paññatti Vagga Having thus made the commentary on the twenty-two Khandhakas, this teacher, now making a commentary on the Vinaya, which is collected as the “Parivāra,” first wishes to make a declaration by way of showing the connection, and therefore says, “visuddhaparivārassa” and so forth. There, “visuddhaparivārassa” means surrounded by a pure fourfold assembly, or alternatively, endowed with a pure retinue, which is the fourfold assembly, is the connection to the Blessed One. For when the retinue is pure, the Blessed One, surrounded by that retinue or having that retinue, is also called pure. By this, praise is given to the Blessed One, who is the expounder, in a manner appropriate to the doctrine to be expounded, which is collected as the “Parivāra.” “Dhammakkhandhasarīrassa” means endowed with a body consisting of the aggregates of Dhamma such as sīla; by this, praise is given to the Blessed One in a manner appropriate to the Khandhakas that have been commented upon. This is the nature of teachers, namely, to praise the expounder in a manner appropriate to the doctrines to be expounded. “Anantarā” means in the immediately following time. “Yo” means the Vinaya. “Pubbāgataṃ” means in what was said before. It is found in the Vibhaṅga-khandhakas. It leads to all methods, which are called the method of determining the meaning of words. "Having abandoned" means having given up. "Explanation of the meaning of obscure terms" means the explanation of the meaning of obscure words. This is the connection here: Having abandoned the previously existing method of the Vinaya, which is called "Parivāra" and which is included in the Buddha's teaching, the body of the Dhamma-khandhakas with a pure retinue, immediately after the Khandhakas, I will now provide an explanation of the meaning of obscure terms. 1. "Therein, therein" means in that Vinaya, called Parivāra, which was mentioned as needing to be explained, "I will explain the meaning of its obscure terms." "Concise meaning" means summarized meaning. "That by which" – showing the indefinite nature of the pronoun "that," he says, "that which." Here, "that which" is an indefinite reference, and "by that" should be understood as a definite reference. "That" is an ornamental word. In most cases, in two pronouns, the former is usually the principal, while the latter is an ornamental expression. "That which the Blessed One promulgated" is the connection. "For its long duration" means for its duration for five thousand years. "Having been requested" and "promulgated" are connected. "Having been requested by the Dhamma-senāpati" is the connection. The connection is: "Having been requested, he promulgated." "Promulgated by that Blessed One" is the connection. Showing the object of the two words "knowing, seeing," he says, "of that, of that," etc. Here, "the time of promulgation" shows the object of "knowing," and "the ten advantages" shows the object of "seeing." Thus, having shown the method of connection by showing the object, now, showing another method of connection by showing the instrument, he says, "and also," etc. By the phrase "by means of previous existences, etc.," since the divine eye is to be taken separately, the powers of psychic abilities, the divine ear, and the knowledge of others' minds should be taken. By these words, he shows that the five mundane supernormal powers are the instruments of the two words "knowing, seeing." "By the three knowledges" means p by the three knowledges, namely, the knowledge of past lives, the divine eye, and the knowledge of the destruction of defilements. Or by the six supernormal powers, that is, by the six supernormal powers which are the five mundane supernormal powers together with the knowledge of the destruction of defilements. "Everywhere" means in all three times, and in all five knowable phenomena. "With the all-seeing eye" means with the all-seeing eye