English
” is the construction. “In many thousands of suttas” many passages of blame are seen in the Vinaya as well as in the Suttantas. Specifically, however, in the Aggikkhandhopama Sutta and others. u. Regarding the meaning of Saddhamma. "Samitakilesānaṃ" is said referring to the meaning of "santa" which means calming and appeasing defilements. The word "santa" is also seen in the sense of praised, honored, good person, and wise person. Referring to this meaning, "pasatthānaṃ" and so on is said. The construction is "Sacca is Dhamma, that is Saddhamma." By this, it shows that what truly exists and is found is "santa." "So" refers to the Dhamma of other teachers. "Dhārentassā" means for one who upholds it by way of hearing, grasping, practicing, etc. It results only in harm, mostly having a bad destination as its result, this is the intention. "Ayaṃ panā" refers to the Saddhamma of the Teacher. "Tathā dhārentassā" means for one who upholds it thinking "this is beneficial to me," it results only in benefit, leading to a good destination and Nibbāna, this is the intention. "Samānadiṭṭhisīlānaṃ" means for those with similar views and similar morality. By this, it illuminates the meaning that "gaṇa" is where people with similar views and morality are counted. "Saṅgha" is where they are brought together and made one. "Sahadhammikā" are those who practice Dhamma together. Those who have gone forth in the Dhamma and Discipline of one Teacher. For those co-practitioners. The Sangha of disciples of the Blessed One is called the supreme assembly. Whatever assemblies or groups there are in the world, the Sangha of disciples of the Tathāgata is declared to be the foremost among them, so it is said. That very one is here called "gaṇuttama" by way of a qualifying suffix, this is the intention. Since the word "uttama" is a quality-name, it is said "it occurs only in the sense of a quality." "Tenā" means by the word "uttama." "Gaṇa is called Saṅgha." Since the word "saṅgha" is also established in the sense of a group, "it is well-known in Vinaya acts" such as the five saṅghas, the saṅgha of four, the saṅgha of five, the saṅgha of ten, the saṅgha of twenty, the saṅgha of more than twenty, an act requiring four, an act requiring five, and so on, it is well-known and evident. "Dakkhiṇā" is called an act and the fruit of an act, believing in them, for the purpose of obtaining the fruit of results in the future. A given act of giving, They will see, Beings will grow by this, Thinking thus. That offering Is worthy to receive, Thus, worthy of offerings. And "is worthy" Because of being a supreme field of merit, By perfectly bringing about The desired and longed-for future fruit For the giver, And by not harming the giver, And by bringing about Immeasurable, incalculable growth, Is worthy to receive. Such a gift, indeed, Is a great gift. If it is given To those who are immoral, Because their field is corrupted, It does not bring about The desired and longed-for fruit For the giver. Or it is fruitless, Or has little fruit. This being so, They indeed harm the giver. And they indeed destroy The fruits of merit. And they themselves, By receiving that gift, Or by consuming it, Or by causing the faith-gift to perish, Become sharers in a bad destination. Therefore, they Are not worthy To receive such a gift. "The ordination act Is called a convention" By one way, It is called a conventional act. For it is not included Among the acts of self-convention. But because it is established By the Sangha's convention, Which is called A motion-fourth formal act, By that way, It is called a conventional act. "Having attained The state of one fully ordained" Means having attained The higher status Called the state of one fully ordained. Thus it is said In the Vinaya, In the Bhikkhu Vibhanga: "By a motion-fourth act, Unshakeable, Worthy of the status." There, "worthy of the status" Means worthy to attain The status Called the state of one fully ordained. And "the state of one fully ordained" Is called The morality of one fully ordained. "Well-known In Vinaya acts." It is evident In phrases like "May the Sangha, Venerable sirs, listen." Moreover, "conventional Sangha" Like in "assemblies of devas" and so on, By the meaning Of an assembly of many, The Sangha established By worldly convention Is also appropriately called A conventional Sangha. "The assembly Of noble individuals" The virtuous ordinary bhikkhu Is included In the stream-entry path-attainers In the way mentioned before, Together with them, The eight kinds Of noble individuals. "The conventional Sangha is included within the Sangha" by this, the Sangha worthy of offerings should not be mentioned separately. And when it is not mentioned, there is no need to speak of the conventional Sangha either. It should be said, "the Sangha of the Blessed One's disciples" —this is what it shows. This is true. Here, however, because the place where the word "Sangha" occurs is twofold, the Sangha is said to be twofold. Among these, the place where the conventional Sangha occurs is in Vinaya acts, as already stated. Now, showing the place where the Noble Sangha occurs, it says, "nevertheless," and so on. There, in the places of taking refuge, ... and recollections, the Sangha of fully ordained bhikkhus should be understood. But in the place of purity of offerings, in individual donations, an Upāsaka endowed with the four factors of stream-entry, or a Sāmaṇera, is suitable. However, in Sanghika donations, it is the Bhikkhu Sangha alone. "Having praised in such and such ways" means having greatly extolled with "worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world," and so on. That is the Sangha worthy of offerings. "The Sangha of ordinary people" —this is said referring to the Sangha of ordinary people alone, without the Noble Sangha. And here, by the word "Sangha," even one bhikkhu included in the Sangha should be understood. If he is an ordinary person, he is not an unsurpassed field of merit. If he is a Noble One, he is an unsurpassed field of merit. In the Dakkhiṇāvibhaṅga Sutta, regarding Sanghika donations, "There will be, Ānanda, those of the Gotrabhū lineage, wearing saffron robes, immoral, of evil conduct. Even to them, people will give donations intending for the Sangha. Then, Ānanda, I declare that the offering made to the Sangha is immeasurable, incalculable," —since this is stated, it should be understood that no bhikkhu who has reached the status of Sangha is excluded from the Sangha worthy of offerings. They spoil the field, thus "field-spoilers." Weeds. Field-spoilers are defilements. For it is said in the Dhammapada: Fields are spoiled by weeds, this generation is spoiled by passion; Therefore, to those free from passion, a gift is of great fruit. Fields are spoiled by weeds, spoiled This generation is with defilements; Therefore, what is given to those free from defilements, is of great fruit. Fields have the defilement of weeds, this generation has the defilement of delusion; Therefore, what is given to those free from delusion, is of great fruit. Here, to show the defilements that are like defects in a field, due to their excessive nature, it is said: "of the latent tendencies of identity view and doubt." "Sabbhāvā" (existence) is the state of being present, of existing. "Assā" (of this) refers to the multitude of ordinary people. "According to the method stated in the Saddhamma-pada" refers to the method stated as "apicayadaggena" (even by the tip of a blade of grass). The Sasaddhammagaṇuttama-padatthānudīpanī is finished. 8. "Abhivādiyā" (having greeted) means having caused one to greet thus: "May you be happy, good person." And greeting is indeed bowing, as stated by "vanditvā" (having bowed). For one who bows causes venerable elders to speak thus. And speaking thus is the practice of venerable elders. "Paccupaṭṭhāpetvā" (having caused to stand before) means having caused to stand face to face. "Tividhā" (three kinds) means three kinds by way of the door. "Vandaneyyāna" (of those worthy of veneration) refers to the Buddhas and so forth. "Nipajjanto" (falling down) means prostrating. "Avandiyesu" (among those not to be bowed to) refers to those not to be bowed to by monks, such as junior novices. "Guṇapadānī" (terms of qualities) are terms that indicate qualities, such as "Arahant, Perfectly Self-Enlightened One," and so forth. Here, "bows with the body" and so forth are figurative expressions. Just as "sees forms with the eye." For it is said in the commentaries: "having seen forms with the eye" means having seen forms with eye-consciousness, which is capable of seeing forms, by way of the instrument, the eye, which has gained the designation "eye." However, the ancients said: the eye does not see forms, because it is without mind. The mind does not see, because it is without an eye. But when there is a conjunction of door and object, some mind sees with the eye-sensitivity-basis. This kind of statement is called a statement of components, like "shoots with a bow" and so forth. Therefore, "having seen forms with the eye" means "having seen forms with eye-consciousness" – this is the meaning here. Here, "with the body" means the door-form, called bodily intimation, is the instrument. Therefore, when the expression "with the eye" is a figurative expression, the expression "with the body" is understood as the word for "means of approach." Similarly, in the phrase "by the eye," when the meaning is "by eye-consciousness," then in the phrase "by the body," the meaning "by bodily action" is understood. The same method applies to the phrases "bows with speech" and "bows with mind." This being the case, it is established that "I bow with bodily action, I bow with verbal action, I bow with mental action, I bow with these three actions" is the primary statement. All this has been stated