English
"In all" means in all, without exception, such as all oils. In the Bhikkhunī Vibhaṅga, the explanation of the Pāṭidesanīya rules, the exposition is concluded. "Pana" indicates an alternative. "Whatever rules are recited" is the connection. "Of those" refers to the Pāṭidesanīya rules. "Again, of those" refers to the Sekhiya and Adhikaraṇasamatha rules. "That" means the determination of meaning, "the wise say" is the connection. The letter "ya" forms the word-junction. This is the exposition here – immediately after those Pāṭidesanīya rules, and those five Sekhiya rules... And the seventy-seven rules, the word 'ca' (and) is understood as omitted, and the seven rules called 'settlement of disputes' (adhikaraṇasamatha) which were taught by the Blessed One— the determination of meaning for those Sekhiya and Adhikaraṇasamatha rules, which I have stated in the Vibhaṅga— since the wise say that the same determination of meaning applies also in the Bhikkhunī Vibhaṅga, therefore, the explanation of meaning for those Sekhiya and Adhikaraṇasamatha rules was not stated separately by me in the Mahā Vibhaṅga. These explanations of meaning are also not stated by me here in the Bhikkhunī Vibhaṅga (the word 'pi' (also) is understood as omitted). The negative particle 'na' should be connected with both verbs. The path that destroys all defilements, by this meritorious deed; having generated it within their own being, may beings see Nibbāna. This verse is not in the present books, but it is in the commentaries. Therefore, the connection here should be understood thus: by this meritorious deed, and by this meritorious deed done through the explanation of the Vibhaṅga, and by other meritorious deeds. For the word 'ca' (and) has the meaning of collecting what is unstated. 'Beings' means all beings. 'The path that destroys all defilements' means the path that eradicates all defilements, the path of Arahantship. 'Having generated it within their own being' means having produced it within their own inner self. 'May they see Nibbāna' means may they see the Nibbāna of the aggregates (khandhaparinibbāna) by the light of wisdom. Thus, in the Samantapāsādikā, the commentary on the Vinaya, in the explanation of the Bhikkhunī Vibhaṅga, the connection is completed. By the name Jādilañchita, recited by me for many; for the Bhikkhunī Vibhaṅga, the method of connection is completed. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Connection of the Mahāvagga 1. The Great Section 1. The Story of Enlightenment Having thus made the method of connection for both Vibhaṅgas, I shall make the method of connection for the Mahāvagga section. 'Of both' means of the two. 'Of the Pātimokkhas' means of the Pātimokkha Vibhaṅgas. Here, by the taking of 'Pātimokkha', their Vibhaṅga is also taken, either without distinction or by way of elision of the latter part of the compound. 'Khandhaka' means a collection of ordinances. The word 'khandha' here means ordinance. is a word. Vinaya ordinances are called "khandha." Their collection is a khandhaka. Or, khandha means a heap. Indeed, the word khandha denotes the meaning of a heap. The heap of Vinaya ordinances is called "khandha." The letter 'ka' denotes that which makes manifest. What manifests the khandhas, the heaps of Vinaya ordinances, is a khandhaka; that is the khandhaka. This is the explanation here: Immediately after the recitation of the two Pātimokkhas, the great elders, skilled in the khandhakas, proficient in the khandhakas, recited whichever khandhaka. Since now the turn for the commentary on that khandhaka has arrived, therefore, this is the commentary on the non-obvious meanings of that khandhaka. "Ye attha" is the connection. The word "hi" is an embellishment of the word. "Yesaṃ" refers to words. "Te" refers to those meanings. "Bhave" means "might be," "could be," that is the meaning. "Tesaṃ" refers to meanings. "Kiṃ" means "what purpose." "Te" refers to meanings, "ñātuṃ" is the connection. Or, "te" refers to meanings, "avaṇṇitā" is the connection. "Tesaṃyeva" refers to meanings only. This is the explanation here: In the word-analysis, those meanings of those words which were revealed by the Blessed One, "of those words" is the remainder of the text (implied). If we were to explain those meanings again, when would the commentary come to an end, to completion? It would not, is the intention. And what purpose is there in commenting on meanings that are obvious? There is no purpose, is the intention. By intentions and connections, and by intention and by connection and by expression, but those meanings that are not obvious, those meanings, or meanings that are unexplained, since they cannot be known, therefore, this is the method of commentary for those very meanings. The word "iti" means "conclusion." 1. In phrases like "Tena...pe... Verañjāya" (Pārā. 1), in the instrumental case, there is a special reason, as it were. But in "tena...pe... paṭhamābhisambuddho" (first fully enlightened), there is no such thing, is the explanation. This is an incomparable simile. The word "kiñcāpi" (although) indicates a sense of censure. The word "pana" (but) indicates a sense of possibility. In "karaṇavacaneneva" (only by the instrumental case), the particle "eva" (only) excludes either the case of use or the locative case. i. "Abhilāpa" means speaking forth the meaning, it is a word. "From the beginning" means from the Verañja chapter. "This" means the statement beginning with "At that time, the Buddha, the Blessed One, was in Uruvelā." Having said "also in others," to show that very meaning, it was said "in those beyond this." If there is no special reason, then what is the purpose of this statement? Questioning thus, he said, "What is the purpose of this?" and so on. "Of this" means of the statement beginning with "At that time, the Buddha, the Blessed One, was in Uruvelā." The purpose is the showing of the origin, this is the connection. To elaborate on that very meaning, he said, "Indeed, that which..." and so on. That which is the going forth, and that which is the full ordination, were permitted by the Blessed One, this is the connection. And those things that were permitted, this is the connection. "Those" means the going forth and so on. "Enlightenment" means the foundation of the knowledge of the path of arahantship and omniscience, and the foundation of omniscience and the knowledge of the path of arahantship. "At the great Bodhi platform" means at the root of the Bodhi tree, the auspicious place for the great path-knowledge and omniscience. "Thus" and so on is the conclusion. "Therein" means in that statement beginning with "At that time, in Uruvelā," which was spoken, therein. In "Uruvelā," the word "uru" is a synonym for "great," so he says "at the great sandbank." By "in the sand heap," he shows the meaning of "heap" for the word "velā," and excludes meanings like "time" or "boundary." But if "uru" is the name for sand, and "velā" for a boundary, then in that case, should not the meaning be "the boundary of the sand"? He says, "Uruvelā is the sand brought about due to the transgression of the boundary." By this, he shows that "transgression of the boundary" is "velā" by way of elision of the latter part of the compound, and "sand brought by the boundary" is "uruvelā" by way of inversion of the words. "Here" means in the word "Uruvelā." Elaborating on that very meaning, he said, "Indeed, in the past..." and so on. Having gone forth when no Buddha had arisen, this is the connection. "Ascetic's going forth" means the sage's going forth, not the recluse's going forth. "Katikavatta" means a deed done, a convention arisen from what was done, that very practice is katikavatta. "Indeed, they did," this is the connection. "Who" means whoever. "Another" means one other than oneself. This is the connection to "let him scatter." "With a leaf-cup" means with a cup made of leaves. "From that" means from making the agreement. "There" means in that place. "From that" means from generating a great sand-heap, this is the connection to "others." "N" refers to that place. "T" refers to the great sand-heap. Regarding "at the root of the Bodhi tree," showing that the assattha tree is metaphorically called Bodhi, it is said: "Bodhi is called knowledge of the four paths," and so on. By this, it shows that knowledge of the four paths is called Bodhi, in the sense that one awakens to the four truths, hence Bodhi. "Here" means in Bodhi, or at the Bodhi. And this locative case is in the sense of proximity. "Even the tree" by the word 'pi' (even) shows that it is not only path-knowledge. "At the root" means near. "First fully enlightened" is a sandhi by elision of the nasal, thus it is said "first fully enlightened." By "having been," it shows the neuter gender of the word "first" in the sense of being. "First of all" is connected to "having been fully enlightened first of all for all people." "One single seat" is a determinative compound, showing this it is said "with one single seat." By "once... etc.... having bent," it shows the result of the determination. And "pallaṅka" means the cross-legged posture. Regarding "experiencing the bliss of liberation," here, among the five liberations such as liberation by suppression, the fruit-attainment, which is called tranquility, is intended, thus it is said "the bliss of fruit-attainment." Fruit-attainment means the attainment of arahatship. For it is called liberation because it is freed from opposing defilements; the happiness associated with it is the bliss of liberation, the bliss of the fourth jhana, the bliss of arahatship fruit-attainment. Or, the happiness born from it is the bliss of liberation, the happiness of the cessation of all defilement-suffering. By "experiencing," it shows the agentive sense of the suffix 'ṇī' in "paṭisaṃvedī." One who repeatedly and well speaks and experiences is "paṭisaṃvedī."