English
may the deva, raining in due season, long satisfy the people, the multitude of beings. May the king protect the earth with Dhamma. The word "iti" is for completion. The meaning is: it should be seen as completely finished. Faith and wisdom and energy are faith-wisdom-energy; and they are pure, so pure faith-wisdom-energy; supreme And those are pure faith, wisdom, and energy, thus supreme pure faith, wisdom, and energy. Adorned with these, adorned with supreme pure faith, wisdom, and energy. By him, is the connection to "the Elder." Virtue, and conduct, and uprightness, and gentleness are virtue-conduct-uprightness-gentleness. Those are the beginning of which, thus virtue-conduct-uprightness-gentleness and so forth. By the word "etc." patience, amiability, etc., are included. Those very qualities, thus qualities like virtue-conduct-uprightness-gentleness. The collection of these, thus the collection of qualities like virtue-conduct-uprightness-gentleness. Collected by that, very clearly manifest, thus collected by the collection of qualities like virtue-conduct-uprightness-gentleness. By him, is the connection to "the Elder." One's own doctrine and other doctrines are one's-own-and-other-doctrines. But those, being like a thicket, are a thicket, thus the thicket of one's-own-and-other-doctrines. Penetrating that, the penetration of the thicket of one's-own-and-other-doctrines. Capable in that, capable of penetrating the thicket of one's-own-and-other-doctrines. By him, is the connection to "the Elder." He who especially makes known, makes clear, is "vyatta" (articulate/skilled), a person. This is the articulateness of the articulate one, mindfulness. Wisdom and articulateness are wisdom-articulateness. Endowed with that, is the connection. "Endowed with the Elder" is the construction. Three baskets, thus the Tipitaka. That same, being to be mastered, is "pariyatti" (learning), thus the Tipitaka-learning. Its division here in the Teacher's Dispensation, thus the division of Tipitaka-learning, in that. Together with the commentaries, thus "sāṭṭhakatha" (with commentaries), the Teacher's Dispensation. In that Teacher's Dispensation, is the connection. The Teacher's Dispensation is threefold by way of learning, practice, and penetration. The explanation is also appropriate. In that Teacher's Dispensation, it should be connected with the word "unimpeded." Unimpeded knowledge is unimpeded knowledge. This, at the time of explaining the Vinaya, due to the Elder's lack of penetrative knowledge, should be understood as referring to knowledge gained from hearing and reflection. The power of unimpeded knowledge is his, thus the power of unimpeded knowledge. By him, is the connection to "the Elder." dho. He is a great grammarian because he has great grammar. This shows the Elder's unobstructed knowledge and power in the six branches of great grammar, such as the science of etymology. The connection is: "by that great grammarian Elder." "Karaṇa" means a place where something is done or uttered, or by which it is uttered. "Karaṇasampatti" is the perfection of utterance. "Karaṇasampattijanitaṃ" means produced by the perfection of utterance. "Sukhaviniggataṃ" means well-issued from the Elder's mouth. "Karaṇasampattijanitasukhaviniggataṃ" means well-issued, produced by the perfection of utterance, which is the cause. "Madhurodāravacanaṃ" is sweet and noble speech. The latter part of the compound is omitted in the former part. This shows that it is endowed with the qualities of sweetness and nobility among the ten qualities of sound mentioned in the Keṭubhapakaraṇa (in Subodhālaṅkāra, verses 127-142). "Karaṇasampattijanitasukhaviniggatamadhurodāravacanaṃ" means that which is well-issued, produced by the perfection of utterance, and that which is sweet and noble speech. Alternatively, it means that which is produced by the perfection of utterance, and that which is well-issued, sweet, and noble speech. "Elaṃ" means a fault of bad utterance. "Nelā" means without such a fault. "Nelavaṇṇo" is that very quality. "Nelavaṇṇayuttaṃ" means endowed with that quality. "Karaṇasampattijanitasukhaviniggatamadhurodāvacananelavaṇṇayutto" means that the Elder's speech, well-issued, produced by the perfection of utterance, sweet and noble, is endowed with that quality of being faultless. It is a compound where the adjective is the latter part. The meaning is: "He whose well-issued, sweet, and noble speech, produced by the perfection of utterance, is endowed with the quality of being faultless." The connection is: "by that Elder." "Yuttamuttaṃ" means appropriate and clear. "Yutta" because it is suitable for the audience's hearing. "Mutta" because it is clear for the audience's understanding. "Vacanaṃ" is speech. "Yuttamuttavādī" means one who habitually speaks such speech. The connection is: "by that Elder." "Vādino" are those who have various doctrines, such as eternalism, annihilationism, and creation by a divine being. They are people with various doctrines. "Varo vādīnaṃ" or "varo vādīsu" means the best among debaters. The foremost debater, by that elder, is the connection. Capable of explaining the meaning in Pāli, a great poet, a great great poet, by that elder, is the connection. Endowed with the analytical knowledge that is distinguished by meaning, doctrine, language, and perspicuity, he is surrounded by distinguished analytical knowledge; in that superhuman state, is the connection. The six supernormal powers and the analytical knowledges are the six supernormal powers and analytical knowledges; those are their beginnings, thus the six supernormal powers and analytical knowledges, etc. By the word "etcetera," it includes the three knowledges, etc. This has the distinctions of the six supernormal powers and analytical knowledges, etc., thus it is distinguished by the six supernormal powers and analytical knowledges, etc. That very quality is the quality of being distinguished by the six supernormal powers and analytical knowledges, etc. Adorned by that, he is adorned with the quality of being distinguished by the six supernormal powers and analytical knowledges, etc. In that superhuman state, is the connection. The state of superhuman beings, such as those who have attained jhānas, is the superhuman state. Or, it is superior to the human state, which is the state of wholesome paths of action, thus the superhuman state, the state of jhānas, etc. In that, it should be connected with the word "well-established." Their wisdom is well-established, thus they are those with well-established wisdom. Of those elders, is the connection. They shine brightly in the lineage of the elders, or they are like a lamp, thus the lamps of the elders' lineage, of them. They have the firm quality of morality, concentration, and wisdom, thus they are elders, of them. As an ornament of the lineage, is the connection. Their custom or nature is to reside in the Great Monastery, or they are skilled in residing, thus the residents of the Great Monastery, of them. Of the elders, is the connection. An ornament in the lineage, or of the lineage, is an ornament of the lineage. Having become that, or having attained the state of an ornament of the lineage, thus he is an ornament of the lineage. By that elder, is the connection. Extensive and pure, thus extensive and pure, a compound with both words as modifiers. His wisdom is extensive and pure, thus he is one with extensive and pure wisdom. By that elder, is the connection. A name is a designation. His designation is taken, thus he is one whose designation is taken. Made by that elder, the Samantapā... May this commentary on the Vinaya, named Sādikā, endure. Of the pure-minded, the steadfast, The world's foremost, the great sage, As long as the name "Buddha" Continues in the world, May this commentary endure in the world, Showing the way to purity of conduct For noble sons Who seek to cross over the world. Thus, the explanation of the meaning of the conclusion is finished. Discourse on the Conclusion And by this much – Of the city named Ratanapuṇṇa, The royal capital; To the south of the sage's image, Leaning slightly to the east. The monastery with its palace, Which was built by the queen; While dwelling there by me, This explanation of Pācittiya and so forth was made. Of King Māpitaratnapuṇṇa, In his seventeenth [year]; In the eighteenth year of victory, This was well completed. In the southern part of the royal capital city Called Ratanapuṇṇa, At a place five yojanas distant, Adorned with two great ponds, In the eastern part of the city named Midhila, At a place one and a half gāvutas distant, Adorned with many rows of palm trees, A delightful place for four families, Where the great village called 'Kapharū' is established; There, born by rebirth, Praised for virtues like morality, Named 'Jāgaro' by his teachers, And honored three times by kings with the royal seal, By me, this explanation of Pācittiya and so forth was made. In the era of the Conqueror, When two thousand, four hundred and thirteen years had passed, And in the Saka era, When one thousand, two hundred and thirty-one years had passed, In the summer season, in the month of Jeṭṭha, On the fifth day of the bright fortnight, On a Friday, It reached completion effortlessly. By the power of the composition Of this explanation, May I be, in many births, A holder of the Three Piṭakas. Skilled in both meanings, Expert in assemblies; May good aspirations be fulfilled, For me and for all beings. Without transgressing the proper seasons, May the god rain well; May kings protect the earth, As if it were their own offspring. Thus, made by the Venerable Elder Jāgara, The explanation of the Pācittiya commentary and so forth is finished.