vinaya » pli-tv-pvr » Parivāra

9. Atthavasapakaraṇa

Exposition of reasons

Dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ—
“The Buddha laid down the training rules for his disciples for ten reasons:

saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya.
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.

Yaṁ saṅghasuṭṭhu taṁ saṅghaphāsu.
The well-being of the Sangha is the comfort of the Sangha.

Yaṁ saṅghaphāsu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya.
The comfort of the Sangha is for the restraint of bad people.

Yaṁ dummaṅkūnaṁ puggalānaṁ niggahāya taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya.
The restraint of bad people is for the ease of good monks.

Yaṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya.
The ease of good monks is for the restraint of the corruptions in the present life.

Yaṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya taṁ samparāyikānaṁ āsavānaṁ paṭighātāya.
The restraint of the corruptions relating to the present life is for the restraint of the corruptions relating to future lives.

Yaṁ samparāyikānaṁ āsavānaṁ paṭighātāya taṁ appasannānaṁ pasādāya.
The restraint of the corruptions relating to future lives is to give rise to confidence in those without it.

Yaṁ appasannānaṁ pasādāya taṁ pasannānaṁ bhiyyobhāvāya.
The giving rise to confidence in those without it is to increase the confidence of those who have it.

Yaṁ pasannānaṁ bhiyyobhāvāya taṁ saddhammaṭṭhitiyā.
The increase in confidence of those who have it is for the longevity of the true Teaching.

Yaṁ saddhammaṭṭhitiyā taṁ vinayānuggahāya.
The longevity of the true Teaching is for supporting the training.

Yaṁ saṅghasuṭṭhu taṁ saṅghaphāsu.
The well-being of the Sangha is the comfort of the Sangha.

Yaṁ saṅghasuṭṭhu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya.
The well-being of the Sangha is for the restraint of bad people.

Yaṁ saṅghasuṭṭhu taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya.
The well-being of the Sangha is for the ease of good monks.

Yaṁ saṅghasuṭṭhu taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya.
The well-being of the Sangha is for the restraint of the corruptions relating to the present life.

Yaṁ saṅghasuṭṭhu taṁ samparāyikānaṁ āsavānaṁ paṭighātāya.
The well-being of the Sangha is for the restraint of the corruptions relating to future lives.

Yaṁ saṅghasuṭṭhu taṁ appasannānaṁ pasādāya.
The well-being of the Sangha is to give rise to confidence in those without it.

Yaṁ saṅghasuṭṭhu taṁ pasannānaṁ bhiyyobhāvāya.
The well-being of the Sangha is to increase the confidence of those who have it.

Yaṁ saṅghasuṭṭhu taṁ saddhammaṭṭhitiyā.
The well-being of the Sangha is for the longevity of the true Teaching.

Yaṁ saṅghasuṭṭhu taṁ vinayānuggahāya.
The well-being of the Sangha is for supporting the training.

Yaṁ saṅghaphāsu taṁ dummaṅkūnaṁ puggalānaṁ niggahāya.
The comfort of the Sangha is for the restraint of bad people.

Yaṁ saṅghaphāsu taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya.
The comfort of the Sangha is for the ease of good monks.

Yaṁ saṅghaphāsu taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya.
The comfort of the Sangha is for the restraint of the corruptions relating to the present life.

Yaṁ saṅghaphāsu taṁ samparāyikānaṁ āsavānaṁ paṭighātāya.
The comfort of the Sangha is for the restraint of the corruptions relating to future lives.

Yaṁ saṅghaphāsu taṁ appasannānaṁ pasādāya.
The comfort of the Sangha is to give rise to confidence in those without it.

Yaṁ saṅghaphāsu taṁ pasannānaṁ bhiyyobhāvāya.
The comfort of the Sangha is to increase the confidence of those who have it.

Yaṁ saṅghaphāsu taṁ saddhammaṭṭhitiyā.
The comfort of the Sangha is for the longevity of the true Teaching.

Yaṁ saṅghaphāsu taṁ vinayānuggahāya.
The comfort of the Sangha is for supporting the training.

Yaṁ saṅghaphāsu taṁ saṅghasuṭṭhu.
The comfort of the Sangha is the well-being of the Sangha.

Yaṁ dummaṅkūnaṁ puggalānaṁ niggahāya …pe…
The restraint of bad people …

yaṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya …
The ease of good monks …

yaṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya …
The restraint of the corruptions relating to the present life …

yaṁ samparāyikānaṁ āsavānaṁ paṭighātāya …
The restraint of the corruptions relating to future lives …

yaṁ appasannānaṁ pasādāya …
The giving rise to confidence in those without it …

yaṁ pasannānaṁ bhiyyobhāvāya …
The increase in confidence of those who have it …

yaṁ saddhammaṭṭhitiyā …
The longevity of the true Teaching …

yaṁ vinayānuggahāya taṁ saṅghasuṭṭhu.
The support of the training is the well-being of the Sangha.

Yaṁ vinayānuggahāya taṁ saṅghaphāsu.
The support of the training is the comfort of the Sangha.

Yaṁ vinayānuggahāya taṁ dummaṅkūnaṁ puggalānaṁ niggahāya.
The support of the training is for the restraint of bad people.

Yaṁ vinayānuggahāya taṁ pesalānaṁ bhikkhūnaṁ phāsuvihārāya.
The support of the training is for the ease of good monks.

Yaṁ vinayānuggahāya taṁ diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya.
The support of the training is for the restraint of the corruptions relating to the present life.

Yaṁ vinayānuggahāya taṁ samparāyikānaṁ āsavānaṁ paṭighātāya.
The support of the training is for the restraint of the corruptions relating to future lives.

Yaṁ vinayānuggahāya taṁ appasannānaṁ pasādāya.
The support of the training is to give rise to confidence in those without it.

Yaṁ vinayānuggahāya taṁ pasannānaṁ bhiyyobhāvāya.
The support of the training is to increase the confidence of those who have it.

Yaṁ vinayānuggahāya taṁ saddhammaṭṭhitiyāti.
The support of the training is for the longevity of the true Teaching.”

Atthasataṁ dhammasataṁ,
“A hundred purposes, a hundred teachings,

dve ca niruttisatāni;
And two hundred expressions;

Cattāri ñāṇasatāni,
Four hundred knowledges,

atthavase pakaraṇeti.
In the exposition of the reasons.”

Atthavasapakaraṇaṁ niṭṭhitaṁ.
The exposition of reasons is finished.

Mahāvaggo niṭṭhito.
The Great Division is finished.

Tassuddānaṁ
This is the summary:

Paṭhamaṁ aṭṭhapucchāyaṁ,
“First eight on questions,

paccayesu punaṭṭha ca;
And then eight on ‘a result of’;

Bhikkhūnaṁ soḷasa ete,
These sixteen for monks,

bhikkhunīnañca soḷasa.
And sixteen for nuns.

Peyyālaantarā bhedā,
The internal repetition, subdivision,

ekuttarikameva ca;
And increasing by one;

Pavāraṇatthavasikā,
Invitation ceremony, about reasons—

mahāvaggassa saṅgahoti.
This is included in the Great Division.”

Atthavasapakaraṇaṁ niṭṭhitaṁ.
The exposition of reasons is finished.