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" "Now" is connected to "begun." "Those precepts" is the application. "Present-life enmities" means enmities that exist in the present life and should be abstained from. In "for restraint," the prefix "saṃ" and the root "vara" mean "covering," and the word "āya" also has that meaning, so he says, "for the purpose of covering." "Called suffering as a result" means the sufferings that are the results of killing, etc. "Future-life" means those that occur in the future life. "Here" means in this place of the advantages of the precept's enactment. By "due to being avoidable," he shows the meaning of the word "vajjāni" (avoidable) as "those to be avoided." "They are feared by these" means "fears." "In the sense of being intolerable" means "in the sense of being unbearable." By "are called unwholesome," he shows that the resultant sufferings are called unwholesome by way of their effect. "The precept was enacted for the purpose of breaking up groups and factions" is the correct reading. In the books, however, the reading "the precept on group eating was enacted" is written. "Everywhere" means in the entire chapter on grounds of benefit. "The word 'yanti'." "Here" means in this chapter. Thus, the application in the explanation of the chapter on grounds of benefit is complete. 499. A person who is acting in the observances is removed by this, so it is "osāraṇīya" (that which causes removal), an action. Therefore, it is said, "The action by which one is removed, that action is enacted." By "by which action," he shows the meaning of "nissāraṇīya" (that which causes expulsion) as "the action by which quarrel-makers, etc., are expelled." shows the meaning. 500. The connection is that the seven groups of offenses are designated. Between: between the three Buddhas, Kakusandha and others, and our Blessed One. By "in the training rule," it shows the meaning of the word "not designated." The connection is that the stories of the monkey and others, which were disciplined, are designated as "subsequently designated." By "in the training rule," it shows the meaning of the word "designated." Everywhere: in every section of advantages. Thus, the explanation of the section on advantages is concluded. 501. The connection is that it is a collection of all training rules. There: in the passage beginning "nine collections," this meaning should be understood, so is the explanation. By "collection by object," it prevents the meaning "collection in the object, of the objects." Here: in the passage beginning "collection of objects." Indeed: it is an elaboration. Since it does not exist, so is the connection. All: the training rules. By "collected," it shows the derivation that "collection" means "to be collected." Thus far, and so on, is the conclusion. Since they are collected, so is the connection. Thus, by "in this way," it shows the conclusion by summarizing the origin of the aggregates, the cases, and the pacification methods. Here: in the collection section. Thus, in the commentary on the Vinaya, Samantapāsādikā, The explanation of the nine collections is concluded. "Concluded" means "gone to completion, to an end," or "standing at completion, at an end." The word "ca" is for emphasis; indeed, the meaning is "it is certainly concluded." "Explanation of words with profound meanings" means "explanation of words with profound meanings, and of meanings and words." Thus, the explanation of the commentary on the Parivāra is concluded. And the explanation of the Pācittiya and so on is concluded. By me, whose name is marked with Jādila, it has been recited for many; The method of explanation of the Vinaya Parivāra is completed. Conclusion of the concluding discourse Having thus made the commentary on the Vinaya, now concluding it, he says, "by this much," and so on. There, "by this much" means "by this much," from the saying "who, even for crores of eons, is immeasurable" (Pārā. Aṭṭha . 1. (Introduction to the work) From the beginning up to the end of the statement “The description of the nine-fold collection is finished,” by the sequence of words, which is a collection of letters, words, and syllables, it is connected as “completed.” “The teaching divided into both Vibhaṅgas, Khandhakas, and Parivāra” means the Vinaya Piṭaka, which is a teaching to be divided by both Vibhaṅgas, by Khandhakas, and by Parivāra. Nātha (Lord) is so called because he requests practice for the welfare of monks and nuns, because he burns up defilements, because he wishes for the welfare and happiness of those to be trained, and because he has mastery over the mind. Veneyya (to be trained) is so called because they are to be disciplined. Jina (Conqueror) is so called because he conquered the five Māras. Here is the connection: The Lord, disciplining those to be trained, the Conqueror, proclaimed the Vinaya Piṭaka, which is a teaching divided into both Vibhaṅgas, Khandhakas, and Parivāra. “By more than twenty-seven thousand” is connected as “by a text of more than seven thousand and twenty thousand.” Tassa (of that) refers to the Vinaya Piṭaka. Samantapāsādikā (all-pleasing) means that which brings delight from all sides, or that which generates it. Here is the connection: The commentary called Samantapāsādikā on that (Vinaya Piṭaka), by a text of more than twenty-seven thousand, is completed. Tatridam (therein this) means “therein this.” The word “tatra” (therein) refers to the preceding statement. It means, “in that statement ‘called Samantapāsādikā’.” “Samantapāsādikattasmiṃ” (in being all-pleasing) is a locative case in the sense of “in itself,” like in “idampi sīlasmiṃ” (this too in morality) and so on. It means “the state of being all-pleasing.” Here is the connection: In that statement “called Samantapāsādikā,” this is the all-pleasing nature of the Samantapāsādikā; this means the state of being all-pleasing. In the verses beginning “from the tradition of teachers” and so on, the nine kinds of qualifying words mentioned are to be connected with the word “na dissati” (is not seen). “Sampassataṃ” (of those who see well) is connected as “of the wise who see well.” Yato (because) is connected with “na dissati” (is not seen). Ettha (here) refers to the Saṃ- ṃDescription. "Samantapāsādikā" means "Samantapāsādikā" is its name. "Of the Vinaya" means of the Vinaya Piṭaka. "Skilled in taming the trainable" means expert in taming the trainable. "By the Lord of the world" means by the Lord of beings. "Compassionate towards the world" means having compassion for the world. This is the connection here: From the tradition of teachers… …to those discerning wise ones who see no fault in the analysis of divisions, nothing unpleasing is seen here. Therefore, this description of the Vinaya, spoken by the Blessed One, who is skilled in taming the trainable, the Lord of the world, compassionate towards the world, is called "Samantapāsādikā." "Tissa, having heard these Sinhala commentaries," is the connection. "From whom did he hear them?" it says, "from Buddhamitta… …from him." The connection is: "Having heard them from the venerable monk, Buddhamitta by name, renowned, glorious, a master of Vinaya, and wise." The word "having heard" is an adverbial modifier of the past action in the word "began." The connection is: "There is a Great Monastery established on the ground of the Mahāmeghavana pleasure grove, adorned with the Lord's Great Bodhi tree." The connection is: "He built it there, in the southern part of that Great Monastery, a chief residence, a supreme hermitage named Padhānaghara, served by a community of monks of pure conduct and virtue." "Who built it?" it says, "born of a noble family… …renowned." The connection is: "An Upāsaka, born of a noble family, a supporter of the Saṅgha, always with unwavering faith, devoted to the Triple Gem, renowned as 'Mahānigamasāmī,' built it." "What did he build?" it says, "a beautiful… …with a well-supplied water reservoir." The connection is: "He built a palace beautifully enclosed by a charming wall, well-built, delightful, provided with cool, shady trees, and with a well-supplied water reservoir of sweet water." The connection is: "For Mahānigamasāmī to reside in that palace." "Referring to whom, and of what kind, was it begun?" it says, "of pure conduct and virtue… …a description of the Vinaya." No. There, pointing to the Elder Buddhasirivhaya, of pure conduct and virtue, the explanation of the Vinaya which is complete with psychic powers and determination of meaning, was begun. In what year of what king was it begun, and when was it finished? He says: "while ruling... ...finished." There, the connection is: having made the entire island of Lanka free from thorns. The connection is: in the year of victory of King Sirinivāsa, Siripālayasassin, who was ruling. This explanation of the Vinaya was begun in the twentieth year of his reign, and it was finished when the twenty-first year of the king's reign was reached. Showing the wish that just as his own explanation was completed quickly without obstacles, so too may the things connected with Dhamma for the world proceed quickly, he says: "in the world afflicted by obstacles," and so on. There, in the world afflicted by obstacles, in the world of beings afflicted by obstacles, just as this explanation of the Vinaya was completed in one year without obstacles, free from obstacles, so too may all the things connected with Dhamma begun by all the world be completed quickly without obstacles. Showing the dedication of the merit accumulated by himself to the desired purpose, he says: "for the long-lastingness of the Dhamma," and so on. There, for the long-lastingness of the Dhamma, the merit accumulated by me with great respect for the Good Dhamma while making this explanation of the Vinaya, by the power of all that merit, may all beings become partakers of the flavor of the Good Dhamma of the Dhamma-king, the Blessed One. May the Good Dhamma endure long,