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The Compendium The ten reasons for the laying down of training rules
“The Buddha laid down the training rules for his disciples for ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.
The well-being of the Sangha is the comfort of the Sangha. The comfort of the Sangha is for the restraint of bad people. The restraint of bad people is for the ease of good monks. The ease of good monks is for the restraint of the corruptions relating to the present life. The restraint of the corruptions relating to the present life is for the restraint of the corruptions relating to future lives. The restraint of the corruptions relating to future lives is to give rise to confidence in those without it. The giving rise to confidence in those without it is to increase the confidence of those who have it. The increase in confidence of those who have it is for the longevity of the true Teaching. The longevity of the true Teaching is for supporting the training.
The well-being of the Sangha is the comfort of the Sangha. The well-being of the Sangha is for the restraint of bad people. The well-being of the Sangha is for the ease of good monks. The well-being of the Sangha is for the restraint of the corruptions relating to the present life. The well-being of the Sangha is for the restraint of the corruptions relating to future lives. The well-being of the Sangha is to give rise to confidence in those without it. The well-being of the Sangha is to increase the confidence of those who have it. The well-being of the Sangha is for the longevity of the true Teaching. The well-being of the Sangha is for supporting the training.
The comfort of the Sangha is for the restraint of bad people. The comfort of the Sangha is for the ease of good monks. The comfort of the Sangha is for the restraint of the corruptions relating to the present life. The comfort of the Sangha is for the restraint of the corruptions relating to future lives. The comfort of the Sangha is to give rise to confidence in those without it. The comfort of the Sangha is to increase the confidence of those who have it. The comfort of the Sangha is for the longevity of the true Teaching. The comfort of the Sangha is for supporting the training. The comfort of the Sangha is the well-being of the Sangha.
The restraint of bad people … The ease of good monks … The restraint of the corruptions relating to the present life … The restraint of the corruptions relating to future lives … The giving rise to confidence in those without it … The increase in confidence of those who have it … The longevity of the true Teaching … The support of the training is the well-being of the Sangha. The support of the training is the comfort of the Sangha. The support of the training is for the restraint of bad people. The support of the training is for the ease of good monks. The support of the training is for the restraint of the corruptions relating to the present life. The support of the training is for the restraint of the corruptions relating to future lives. The support of the training is to give rise to confidence in those without it. The support of the training is to increase the confidence of those who have it. The support of the training is for the longevity of the true Teaching.”
“A hundred purposes, a hundred teachings, And two hundred expressions; Four hundred knowledges, In the exposition of the reasons.”
The ten reasons for the laying down of training rules are finished. The Great Division is finished.
This is the summary:
“First eight on questions, And then eight on ‘a result of’; These sixteen for monks, And sixteen for nuns.
The internal repetition, subdivision, And the numerical method; Invitation ceremony, about reasons—This is included in the Great Division.”
The ten reasons for the laying down of training rules are finished.
“The Buddha laid down the training rules for his disciples for ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad people, for the ease of good monks, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.
The well-being of the Sangha is the comfort of the Sangha. The comfort of the Sangha is for the restraint of bad people. The restraint of bad people is for the ease of good monks. The ease of good monks is for the restraint of the corruptions relating to the present life. The restraint of the corruptions relating to the present life is for the restraint of the corruptions relating to future lives. The restraint of the corruptions relating to future lives is to give rise to confidence in those without it. The giving rise to confidence in those without it is to increase the confidence of those who have it. The increase in confidence of those who have it is for the longevity of the true Teaching. The longevity of the true Teaching is for supporting the training.
The well-being of the Sangha is the comfort of the Sangha. The well-being of the Sangha is for the restraint of bad people. The well-being of the Sangha is for the ease of good monks. The well-being of the Sangha is for the restraint of the corruptions relating to the present life. The well-being of the Sangha is for the restraint of the corruptions relating to future lives. The well-being of the Sangha is to give rise to confidence in those without it. The well-being of the Sangha is to increase the confidence of those who have it. The well-being of the Sangha is for the longevity of the true Teaching. The well-being of the Sangha is for supporting the training.
The comfort of the Sangha is for the restraint of bad people. The comfort of the Sangha is for the ease of good monks. The comfort of the Sangha is for the restraint of the corruptions relating to the present life. The comfort of the Sangha is for the restraint of the corruptions relating to future lives. The comfort of the Sangha is to give rise to confidence in those without it. The comfort of the Sangha is to increase the confidence of those who have it. The comfort of the Sangha is for the longevity of the true Teaching. The comfort of the Sangha is for supporting the training. The comfort of the Sangha is the well-being of the Sangha.
The restraint of bad people … The ease of good monks … The restraint of the corruptions relating to the present life … The restraint of the corruptions relating to future lives … The giving rise to confidence in those without it … The increase in confidence of those who have it … The longevity of the true Teaching … The support of the training is the well-being of the Sangha. The support of the training is the comfort of the Sangha. The support of the training is for the restraint of bad people. The support of the training is for the ease of good monks. The support of the training is for the restraint of the corruptions relating to the present life. The support of the training is for the restraint of the corruptions relating to future lives. The support of the training is to give rise to confidence in those without it. The support of the training is to increase the confidence of those who have it. The support of the training is for the longevity of the true Teaching.”
“A hundred purposes, a hundred teachings, And two hundred expressions; Four hundred knowledges, In the exposition of the reasons.”
The ten reasons for the laying down of training rules are finished. The Great Division is finished.
This is the summary:
“First eight on questions, And then eight on ‘a result of’; These sixteen for monks, And sixteen for nuns.
The internal repetition, subdivision, And the numerical method; Invitation ceremony, about reasons—This is included in the Great Division.”
The ten reasons for the laying down of training rules are finished.
Parivāra 9. Atthavasapakaraṇa
Dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya.
Yaṁ saṅghasuṭṭhu taṁ saṅghaphāsu. Yaṁ saṅghaphāsu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ dummaṅkūnaṁ puggalānaṁ niggahāya taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ samparāyikānaṁ āsavānaṁ paṭighātāya taṁ appasannānaṁ pasādāya. Yaṁ appasannānaṁ pasādāya taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ pasannānaṁ bhiyyobhāvāya taṁ saddhammaṭṭhitiyā. Yaṁ saddhammaṭṭhitiyā taṁ vinayānuggahāya.
Yaṁ saṅghasuṭṭhu taṁ saṅghaphāsu. Yaṁ saṅghasuṭṭhu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ saṅghasuṭṭhu taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ saṅghasuṭṭhu taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ saṅghasuṭṭhu taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ saṅghasuṭṭhu taṁ appasannānaṁ pasādāya. Yaṁ saṅghasuṭṭhu taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ saṅghasuṭṭhu taṁ saddhammaṭṭhitiyā. Yaṁ saṅghasuṭṭhu taṁ vinayānuggahāya.
Yaṁ saṅghaphāsu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ saṅghaphāsu taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ saṅghaphāsu taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ saṅghaphāsu taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ saṅghaphāsu taṁ appasannānaṁ pasādāya. Yaṁ saṅghaphāsu taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ saṅghaphāsu taṁ saddhammaṭṭhitiyā. Yaṁ saṅghaphāsu taṁ vinayānuggahāya. Yaṁ saṅghaphāsu taṁ saṅghasuṭṭhu.
Yaṁ dummaṅkūnaṁ puggalānaṁ niggahāya …pe… yaṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya … yaṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya … yaṁ samparāyikānaṁ āsavānaṁ paṭighātāya … yaṁ appasannānaṁ pasādāya … yaṁ pasannānaṁ bhiyyobhāvāya … yaṁ saddhammaṭṭhitiyā … yaṁ vinayānuggahāya taṁ saṅghasuṭṭhu. Yaṁ vinayānuggahāya taṁ saṅghaphāsu. Yaṁ vinayānuggahāya taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ vinayānuggahāya taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ vinayānuggahāya taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ vinayānuggahāya taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ vinayānuggahāya taṁ appasannānaṁ pasādāya. Yaṁ vinayānuggahāya taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ vinayānuggahāya taṁ saddhammaṭṭhitiyāti.
Atthasataṁ dhammasataṁ, dve ca niruttisatāni; Cattāri ñāṇasatāni, atthavase pakaraṇeti.
Atthavasapakaraṇaṁ niṭṭhitaṁ. Mahāvaggo niṭṭhito.
Tassuddānaṁ
Paṭhamaṁ aṭṭhapucchāyaṁ, paccayesu punaṭṭha ca; Bhikkhūnaṁ soḷasa ete, bhikkhunīnañca soḷasa.
Peyyālaantarā bhedā, ekuttarikameva ca; Pavāraṇatthavasikā, mahāvaggassa saṅgahoti.
Atthavasapakaraṇaṁ niṭṭhitaṁ.
Dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya.
Yaṁ saṅghasuṭṭhu taṁ saṅghaphāsu. Yaṁ saṅghaphāsu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ dummaṅkūnaṁ puggalānaṁ niggahāya taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ samparāyikānaṁ āsavānaṁ paṭighātāya taṁ appasannānaṁ pasādāya. Yaṁ appasannānaṁ pasādāya taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ pasannānaṁ bhiyyobhāvāya taṁ saddhammaṭṭhitiyā. Yaṁ saddhammaṭṭhitiyā taṁ vinayānuggahāya.
Yaṁ saṅghasuṭṭhu taṁ saṅghaphāsu. Yaṁ saṅghasuṭṭhu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ saṅghasuṭṭhu taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ saṅghasuṭṭhu taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ saṅghasuṭṭhu taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ saṅghasuṭṭhu taṁ appasannānaṁ pasādāya. Yaṁ saṅghasuṭṭhu taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ saṅghasuṭṭhu taṁ saddhammaṭṭhitiyā. Yaṁ saṅghasuṭṭhu taṁ vinayānuggahāya.
Yaṁ saṅghaphāsu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ saṅghaphāsu taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ saṅghaphāsu taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ saṅghaphāsu taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ saṅghaphāsu taṁ appasannānaṁ pasādāya. Yaṁ saṅghaphāsu taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ saṅghaphāsu taṁ saddhammaṭṭhitiyā. Yaṁ saṅghaphāsu taṁ vinayānuggahāya. Yaṁ saṅghaphāsu taṁ saṅghasuṭṭhu.
Yaṁ dummaṅkūnaṁ puggalānaṁ niggahāya …pe… yaṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya … yaṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya … yaṁ samparāyikānaṁ āsavānaṁ paṭighātāya … yaṁ appasannānaṁ pasādāya … yaṁ pasannānaṁ bhiyyobhāvāya … yaṁ saddhammaṭṭhitiyā … yaṁ vinayānuggahāya taṁ saṅghasuṭṭhu. Yaṁ vinayānuggahāya taṁ saṅghaphāsu. Yaṁ vinayānuggahāya taṁ dummaṅkūnaṁ puggalānaṁ niggahāya. Yaṁ vinayānuggahāya taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya. Yaṁ vinayānuggahāya taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya. Yaṁ vinayānuggahāya taṁ samparāyikānaṁ āsavānaṁ paṭighātāya. Yaṁ vinayānuggahāya taṁ appasannānaṁ pasādāya. Yaṁ vinayānuggahāya taṁ pasannānaṁ bhiyyobhāvāya. Yaṁ vinayānuggahāya taṁ saddhammaṭṭhitiyāti.
Atthasataṁ dhammasataṁ, dve ca niruttisatāni; Cattāri ñāṇasatāni, atthavase pakaraṇeti.
Atthavasapakaraṇaṁ niṭṭhitaṁ. Mahāvaggo niṭṭhito.
Tassuddānaṁ
Paṭhamaṁ aṭṭhapucchāyaṁ, paccayesu punaṭṭha ca; Bhikkhūnaṁ soḷasa ete, bhikkhunīnañca soḷasa.
Peyyālaantarā bhedā, ekuttarikameva ca; Pavāraṇatthavasikā, mahāvaggassa saṅgahoti.
Atthavasapakaraṇaṁ niṭṭhitaṁ.
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