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which is called access concentration, explained by means of the four protections, are already stated. By this, purity of view is declared. Then, having comprehended its condition as well, is the connection. Its condition means "At the moment of rebirth, the pair of name-and-form arises only from ignorance, craving, clinging, and kamma, not from a creator god or other causes." By this, purity by overcoming doubt is shown. "Having been, then ceasing to be, they are impermanent." All name-and-form formations, having arisen, then ceasing to be, are impermanent. "Oppressed by arising and passing away, they are suffering." They are suffering because they are oppressed by way of arising and ceasing. "Not subject to one's will, they are non-self." They are non-self because they do not operate according to one's will. Thus, having applied the three characteristics to formations. Again, "Again contemplating" means contemplating in the manner stated, a meditator who is a tranquility-vehicle practitioner and an insight-vehicle practitioner. By this, the purification of knowledge and vision of the path and not-path, and the purification of knowledge and vision of the way, are shown. Indeed, the insight knowledge that has reached its peak, by means of the eight kinds of knowledge — namely, knowledge of rise and fall, knowledge of dissolution, knowledge of fear, knowledge of danger, knowledge of dispassion, knowledge of the desire for deliverance, knowledge of re-observation, and knowledge of equanimity regarding formations — arising from observing the rise and fall, etc., of formations themselves, is called the purification of knowledge and vision of the way. "May he gradually attain the destruction of all fetters" — by this, the purification of knowledge and vision is shown. "Destruction of all fetters" means the path of arahantship that arises at the end of the destruction of all fetters, because the five lower fetters have been eliminated by the three lower paths, and the other higher fetters have been eliminated. Commentary on the Conclusion 473. "For whatever reason, whatever training, this is a monk's duty, therefore, for that reason" — this is the meaning. 474. "Constantly observing the world" means to one who constantly wanders in the world. The connection is: "weariness does not arise just as for the wind." "Just as for the wind" means like the wind. "Does not arise" means does not happen. 475-6. Tambapaṇṇi is indeed Tambapaṇṇiyo, a banner like a banner, "Tambapaṇṇi's banner" is a Tatpurisa compound. The connection is: "This Minor Training, composed by him, praised by those who know Dhamma and Vinaya, has thus reached its completion, with a measure of more than five hundred verses." The Commentary on the Conclusion is finished. Conclusion In the excellent monastery, exceedingly beautiful, which was caused to be built; by the chief officer, who was venerable in virtue; Dwelling there for a year, I, a Damiḷa, made this composition; Desiring the full growth of the Buddha's Dispensation. By that merit generated by this composition of the teaching; which is the cause for the excellent rise of the Fully Awakened One's Dispensation; May I, however, not be attached to worldly things; May I practice for the excellent rise of the Fully Awakened One's Dispensation. In the meanings, in the words and phrases, in the decisions; Whatever errors there are in what is written, in the preceding and succeeding parts; May the good ones be pleased to forgive, and speak (correctly); View Having established accomplishment, Or what is the use of praising? By whom, by churning the ultimate ocean of doctrine's gems, With supreme knowledge shining like a churning mountain, was obtained The essence of immortality, greatly happy, and they make others happy. Those my revered teachers, revered for their virtues, are victorious. By accomplishing the welfare of others, By the merit I have obtained, May I be one who accomplishes the welfare of others, In every birth. The student said – Of those seeking supreme contentment, Many satisfactions, and tranquility; Whose conduct is pure and austere, Always dwelling in the forest. Of those who illuminate the Dispensation, Who attained the state of a teacher; The chief of ascetics, renowned among the ascetics Of Udumbara Mountain. The ascetic whose wealth is practice, Renowned by the name Medhaṅkara; The Elder, a treasury of firm compassion and wisdom, Honored by the good. Who, having approached a student As his own good friend and companion, Made effort to purify the Dispensation of the Teacher. Who composed Susaddasiddhi And Yoganicchaya, praised by the good; Composed Subodhālaṅkāra And Vuttodaya, clearly. By the wise Great Elder named Saṅgharakkhita; Who was an abode of many virtues, Little-wishing, and so forth. By him indeed, who caused the rise of the Dispensation, Was well composed Also the commentary on the Khuddasikkhā, Named Sumaṅgalappasādanī. The concluding words are finished. Thus, the Sumaṅgalappasādanī by name, The new commentary on the Khuddasikkhā is completed. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Fundamental Training Words at the Commencement of the Work Having bowed to the Protector, I shall speak the fundamental training concisely; For a new monk to learn In the original language initially. 1. Explanation of the Pārājika Offenses 1. Inserting his own sign, A monk falls from the three paths; Even if delighting in the entry, Staying, or withdrawal, Once it has entered. 2. Taking what is not given, Human property, with thievish intent, If the theft is serious, Of twenty-five (kahāpaṇas) value, he would fall. 3. Taking, or carrying away, Or moving from its position; Disturbing from that place, Or causing to move, he is defeated. 4. In this regard, not of many kinds of goods, But indeed by means of five (types of action); And ten thefts, thus, Should be known by one who understands. 5. By one's own hand, or by command, And by abandonment, and accomplishing the purpose; Burden and depositing, this is the five of personal action. 6. And prior assistance, and arranging; Signaling, an indication, the five of prior application. 7. Theft, force, contrivance, concealment, and usury; These five appropriations, should be known by one who discerns. 8. A human being, knowing it to be a living being, with murderous intent, who deprives of life, he is defeated from the Dispensation. 9. Distinction of jhānas etc. not existing in his heart, and another's attainment without having attained it; If a bhikkhu declares to a human being, at the moment of being known, by that he becomes defeated. 2. Description of Serious Offenses 10. With the intention to discharge, having made an effort, discharging semen, except in a dream, a monk incurs a serious offense. 11. With lust for bodily contact, touching a human female, perceiving her as a female, having made an effort, a monk incurs a serious offense. 12. With the intention of lewd speech, referring to the path of sexual intercourse, addressing a human female, who is listening, incurs a serious offense. 13. Having spoken praise for his own lustful service of sexual intercourse, soliciting a woman with lust for sexual intercourse, incurs a serious offense. 14. Having accepted a message, from a man or a woman, having considered, delivering it back, a monk incurs a serious offense. 15. Desiring to expel, accusing with a baseless grave offense, or causing to accuse, a monk, who is listening, incurs a serious offense. 16. Taking up a mere trifle, with a baseless grave offense, desiring to expel, accusing, who is listening, incurs a serious offense. 3. Description of Forfeitable Offenses 17. Without having made a determination or designation, a robe out of season, if he keeps it for more than ten days, for him it should be forfeited. 18. Except by the permission of the bhikkhus, a set of three robes, designated, if he keeps it for more than one day, it is forfeitable without a proper occasion. 19. From a bhikkhuni who is not a relative, an old robe, moreover, causes to be washed, causes to be dyed, causes to be beaten, that should be (forfeited). 20. From a bhikkhuni who is not a relative, from her hand, anything of value, without giving, in accepting a robe, it is declared forfeitable. 21. To a non-relative who has not invited, for him who requests a robe, except on a proper occasion, for him, forfeitable. The foremost has been declared. 22. Silver or gold, Or a māsaka or a kahāpaṇa; Should accept or cause to accept, Or should approve, it is an offense of relinquishment. 23. Should exchange, it is an offense of relinquishment, Silver, etc., of four kinds; Allowable with allowable, Except for fellow Dhamma-farers. 24. Not having made the determination or formal resolve For a robe of proper measure; Exceeds ten days, The robe is an offense of relinquishment. 25. When a bowl is less Than five fastenings, But he requests a new bowl, For him it is an offense of relinquishment. 26. Having accepted and consuming Ghee, oil, etc.; Exceeds seven days, For him it is an offense of relinquishment. 27. Having given a robe to a bhikkhu, Then taking it back; With the thought of it being one's own, it is an offense of relinquishment, Or even causing it to be taken back. 28. Not having been invited, from a non-relative, Having requested thread for a robe; For one who causes it to be woven, it is an offense of relinquishment, Without relatives having invited. 29. A bhikkhu knowing A gain intended for the Saṅgha; Diverts it for himself, For him it is an offense of relinquishment. 4. Explanation of Pācittiya Offenses 30. In intentional lying, A Pācittiya offense has been declared; And for one who reviles a bhikkhu, And in carrying tales. 31. Except for a bhikkhuni or a bhikkhu, By another, the three Pitakas; For one who recites Dhamma word by word, A Pācittiya offense has been declared.