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the meaning of Suttanta words such as the discourse on jhānas, mindfulness of breathing, and concentration, in the Verañja section and so on, which were not mentioned in the Sinhala commentaries, saying "it is the burden of the Suttantikas," in accordance with those respective suttas. "Hessati" means "it will be" or "it will be done." Here, in the first interpretation of the meaning, having accomplished the four kinds of tasks such as the abandonment of translation, this commentary, explaining the meaning of the words of the Suttantikas, will come into being. Thus, the samānakattukatā (same agent) should be understood in terms of the commentary. In the latter interpretation of the meaning, however, having done what was mentioned below, such as the abandonment of translation, this commentary, explaining the meaning of the words of the Suttantikas, will be done by us. Thus, the samānakattukatā (same agent) should be understood in terms of the teacher. Regarding "vaṇṇanāpi" (also the commentary), taking the word "api" (also), it is stated in the Cūḷagaṇṭhipada that "therefore, it should be joined with 'sakkaccaṃ anusikkhitabbā' (should be diligently studied)." There, the intention is to summarize the previously mentioned special purpose and the state of being an authority. In the Majjhimagaṇṭhipada, however, the connection is stated as "tasmā sakkaccaṃ anusikkhitabbāpi" (therefore, it should also be diligently studied). Here, the intention is to summarize this meaning: not only will this commentary come into being, but it should also be diligently studied. Here too, it is our opinion that the meaning of the word "api" should be taken as it stands. This is what is said: because what is stated in the commentaries is authoritative, and because this commentary, being non-different from that, will also be authoritative, therefore, it should be diligently studied. The commentary on the introduction to the work is finished. External Introduction Now, having made the promise "I will comment on the Vinaya," and wishing to comment on the Vinaya as promised, since the Vinaya is of many kinds in terms of the Vinaya of restraint, the Vinaya of abandonment, and so on, the Vinaya intended to be commented on here must first be defined. Showing this, he says "tatthā" (therein) and so on. There, that stands in those verses. The word "tāva" should be understood here in the sense of "first." By this, it indicates, "Having first established the Vinaya, afterwards I will make its explanation." "Vavatthapetabbo" means "to be determined." "Tenetaṃ vuccatī" means, "Because it is to be determined, for that reason, this definitive statement 'Vinaya nāma' (Vinaya is called) is spoken." "Assa" means "of the Vinaya." "Mātikā" means "outline." It is called "mātikā" (mother) because it stands in the position of the mother of the descriptive terms. Now, setting forth the outline of the matter to be explained, he says, "vuttaṃ yenā" (by whom it was said), and so on. This is what is said: "This Vinaya Piṭaka, adorned with the introductory words 'tena samayena buddho bhagavā verañjāyaṃ viharati' (at that time the Buddha, the Blessed One, was dwelling in Verañjā), by which person it was said, at what time it was said, for what reason it was said, by whom it was preserved, and by whom it was brought forth, in whom it was established— having stated this prescribed method, then, showing the meaning of the text 'tena samayena' and so on, in various ways, I will make the explanation of the meaning of the Vinaya." And here, the statement "vuttaṃ yena yadā yasmā" (by whom, when, for what reason it was said), even though he intended to speak only referring to the introductory words "tena samayena buddho bhagavā" and so on, without stating it separately, and because of the saying "the beginning is auspicious with the introduction, the end is auspicious with the conclusion 'idamavocā' (this was said)," the introductions and conclusions are also included within it, being in accordance with the teaching of the Master. Thus, the introduction is also included within the Vinaya Pāḷi itself. Therefore, he set forth the outline, making this also related to the Vinaya Piṭaka. For in the outline, the "etaṃ" (this) that is said refers to the Vinaya Piṭaka itself, generally relating to everything. Now, however, extracting that separately and showing it, he says, "tattha vuttaṃ yenā" (there, by whom it was said), and so on. "Tattha tattha" means "in those outline sections." Then, why is this very statement referred to and said? He says, "idañhī" (for this is), and so on. "Idaṃ" means "this statement 'tena samayena buddho bhagavā' and so on." The word "hi" (for) should be understood in the sense of 'smā', because it is not the direct personal statement of the Buddha, the Blessed One, therefore it is said. "It is not a direct personal statement" means it is not a statement made by oneself having directly perceived it. The meaning is that it is not a statement made by the Blessed One. " 'It is not a direct personal statement' means it is not a statement spoken directly," this was said by someone. But in the commentary (Gaṇṭhipada), it is written that " 'it is not a direct personal statement' means it is not a statement spoken during one's own lifetime." Both of these are the same in meaning. Now, having stated the making of the question, and proceeding in order to answer the question as stated, he begins with "by the venerable" and so on. By this, he specifies the person. By "and that" etc., he specifies the time. And that statement spoken by Thera Upāli means it was spoken at the time of the First Great Council. Description of the First Great Council Now, wishing to show that First Great Council, and showing the reason for its inclusion in the Canon here, he says, "This is called the First Great Council... (etc.)... should be known." In "This is called the First Great Council," the particle 'ca' (and) in such places has the meaning of summarizing what is to be said. And that was said at the time of the First Great Council. And it is said that this First Great Council should be known in this way. Or the particle 'ca' has the meaning of introduction. And 'upaññāsa' is called the beginning of a sentence. Indeed, this is the custom of authors, that having said something, they use the particle 'ca' when beginning to say something further. But what was said by someone, "In 'This is called the First Great Council,' here the particle 'ca' has the meaning of 'additional', thereby indicating that there are others as well." That very thing shows his lack of skill in the order of composition. Not here is an additional meaning understood by 'ca'. If here the particle 'ca' were intended for that very meaning, then it should not be used at all, because the existence of other councils, the second and so on, is already indicated by the word 'first' itself. Indeed, the use of the word 'first' implies 'second' and so on, just as 'long' implies 'short' and so on. Like the use of a torch. Because the Dhamma and Vinaya, scattered, were taught and laid down here and there according to circumstances, gathering them, reciting and speaking them, is the Saṅgīti (recitation). By this, the words of the reciters, placed in connection at the beginning and end, and in between, of those various training rules and suttas, are included. Because of its great scope and its venerability, the great recitation is Mahāsaṅgīti. The first great recitation is Paṭhamamahāsaṅgīti. "For the skill in the origin" means: "Nidāna" is that which makes known what was unknown, by showing the teaching in terms of place, time, etc., and thus establishes it. Skill in that is "nidānakosallaṃ". "Tadatthanti" means "for that purpose". Even though there were other actions of the Blessed One, which were causes for beings to attain the supreme view, refuge, etc., in accordance with the declaration "A Buddha should enlighten," the action that is the cause for the arising of the path and fruit for those to be trained, is directly the work of a Buddha. Thus it is said, "starting with the turning of the Dhamma-wheel." There, the Dhamma itself, such as the faculty of faith, is called a "wheel" because of its rolling forth, thus "Dhamma-wheel." Or, "wheel" means command. Because it does not depart from Dhamma, it is Dhamma and it is a wheel, thus "Dhamma-wheel." It is also a "Dhamma-wheel" because it is a wheel by Dhamma, by justice. As it is said – "It rolls forth the Dhamma and a wheel, thus Dhamma-wheel. It rolls forth a wheel and the Dhamma, thus Dhamma-wheel. It rolls forth by Dhamma, thus Dhamma-wheel. It rolls forth by Dhamma-practice, thus Dhamma-wheel," and so on (Paṭisambhidāmagga 2.40). "Having accomplished the Buddha's work" means: The Buddha's work was done, completed, by him. The connection is "in that Blessed One, the Lord of the world, who had accomplished the Buddha's work." By this, it shows that nothing of what a Buddha should do was left undone. For that very reason, that Blessed One attained final Nibbāna. But are not even those to be trained who are trained by disciples also trained by the Blessed One himself? For indeed, a sutta spoken by a disciple is called the word of the Buddha. And those to be trained by disciples are not yet trained, are they? This is not a fault, because the means of training them was established in the disciples. Therefore, it is said – “I will not attain final Nibbāna, O Evil One, until my bhikkhus are accomplished, disciplined, confident, learned, holders of the tradition, upholders of the Dhamma, upholders of the Vinaya, upholders of the Mātikas, who, having thoroughly suppressed any arisen opposing doctrine with the Dhamma, will teach the Dhamma with a miracle.” By “in Kusinārā” and so forth, the specific place and time of the Blessed One’s final Nibbāna are shown, in order to show the falsity of the notion “the Blessed One has not attained final Nibbāna,”