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on foot. The kings also, having arranged protection both in front and behind, and having filled carts with rice, ghee, oil, and so forth, sent men, saying: "Prepare food at every place they go." "With swollen feet" means, because of their delicacy, one blister arose on their feet, one burst, and both feet, as if covered with scabs, were swollen. Therefore it was said: "With swollen feet." "Outside the gatehouse" means outside the gatehouse. "Why was she standing thus?" Indeed, it occurred to her: "I, permitted by the Tathāgata, myself took the garb of a renunciant. And this fact of my having taken it has become known throughout Jambudīpa. If the Teacher permits the ordination, that will be good. If he does not permit it, there will be great blame." Unable to enter the monastery, she stood weeping. "What is it, Gotamī?" means: "Has some misfortune arisen for the royal families? For what reason have you come to such a discolored state, with swollen feet... ...standing thus?" By another way means by another reason. 'Āpādikā' means she who makes grow, she who develops. When your hands and feet were not performing their functions, she made your hands and feet grow and tended to you, this is the meaning. 'Posikā' means she nourished you, having bathed you, fed you, and given you drink two or three times a day. 'She gave breast milk' means Prince Nanda, it is said, was younger than the Bodhisatta by only a few days. When he was born, Mahāpajāpati, having given her own son to nurses, herself performing the nursing duties for the Bodhisatta, gave her own breast milk. Referring to that, the Elder said thus. 'Good, venerable sir' means having spoken of her good qualities by saying "she is of great help" and so on, he again requested ordination, saying thus. The commentary on the story of Mahāpajāpati Gotamī is finished. Commentary on the Story of the Eight Garudhammas 403. The Teacher also, having refused three times, thinking "Women are of little faith; if ordination is granted merely upon a single request, they will not take my teaching seriously," now, wishing to make them take it seriously, said, "If, Ānanda, Mahāpajāpati Gotamī accepts the eight Garudhammas, let that be her full ordination," and so on. Therein, 'sāvassā' means let that very going forth and full ordination be hers. 'For one fully ordained on that day' means for one fully ordained even on that day. 'Salutation, rising to greet, añjali, and proper conduct should be done' means without pride or arrogance, salutation with five points of contact, rising from the seat by way of going forth to meet, the act of añjali by joining the ten fingernails, and proper conduct, reckoned as suitable actions such as offering a seat and fanning, should be done. 'In a residence without bhikkhus' means where, for one residing, there is no instructing teacher in a suitable place to approach for instruction without hindrance. This is called a residence without bhikkhus. In such a residence, the rains retreat should not be undertaken. 'Every half month' means regularly on Uposatha days. 'Approaching for instruction' means approaching for the purpose of instruction. 'By what is seen' means by what is seen with the eye. 'By what is heard' means by what is heard. By that heard (report). "By suspicion" means by suspicion based on what was seen or heard. "Heavy offense" means a grave Saṅghādisesa offense. "A fortnight's penance" means a penance of not less than fifteen days. "In the six rules" means in the six training rules, the sixth of which is eating at the wrong time. "Having trained in the training" means having fulfilled the training without breaking even a single rule. "Not to be reviled, not to be abused" means not to be reviled by any of the ten grounds for reviling, not to be abused by any intimidating or abusive speech. "The path of speech for bhikkhunīs towards bhikkhus is closed" means the path of speech, consisting of advice, instruction, and Dhamma talk, is closed, shut off for bhikkhunīs towards bhikkhus. No bhikkhu is to be advised or instructed by a bhikkhunī. However, it is permissible to speak in the manner of tradition, saying, "Venerable sirs, the ancient elders fulfilled such and such a practice." "The path of speech for bhikkhus towards bhikkhunīs is open" means the path of speech for bhikkhus towards bhikkhunīs is unrestricted. Let them advise, instruct, and give Dhamma talks as they wish. This is the summary here. In detail, this discourse on the heavy rules should be understood in the way stated in the Mahāvibhaṅga. But having learned these eight heavy rules from the Teacher, and having heard them being reported by the Elder, the great sorrow of Mahāpajāpatī immediately subsided. As if sprinkled on the head with a hundred pots of cool water brought from Lake Anotatta, she became free from feverishness, delighted, and expressing the joy and rapture that arose from accepting the heavy rules, she uttered the solemn utterance beginning with "Just as, Venerable Sir." Therein, "young" means youthful. "Youth" means one who has reached the state of youth. "Of a decorating nature" means one whose nature is to adorn oneself. There, some who are young are not youths, like one who is very young. And some who are youths are not of a decorating nature, like one who is of a tranquil nature, or overcome by sloth, addiction, and so on. But here, one who is young, a youth, and of a decorating nature is intended. Therefore, it is said thus. Uppala and the like are mentioned because they are renowned in the world. Whatever else needs to be said from now on, that has indeed been shown in the commentary. There, that women were ordained, this is a showing of the reason for the True Dhamma's duration, not lasting beyond five hundred years, but only for five hundred years. It is said here, only by means of Arahants who have attained the distinctions of Analytical Knowledge, that "by the inclusion of Arahants who have attained Analytical Knowledge, the jhānas are also indeed included. For indeed, for those without jhānas, the perfection of all kinds is not achieved," so it is said in the glosses. And what is said, such as "a thousand years," by means of dry-insight Arahants, that is to be understood as said according to the opinion of the Khandhaka reciters. But in the Dīgha Nikāya Commentary, it is said thus: "By those who attained Analytical Knowledge, it lasted a thousand years. By those with six supernormal powers, a thousand years. By those with the three knowledges, a thousand years. By dry-insight practitioners, a thousand years. By the Pātimokkha, it lasted a thousand years." And in the Aṅguttara Nikāya Commentary: "Indeed, from the Parinibbāna of the Buddhas, for only a thousand years are they able to produce Analytical Knowledge. After that, the six supernormal powers. Then, being unable to produce even those, they produce the three knowledges. As time passes and passes, being unable to produce even those, they become dry-insight practitioners. By this very method, non-returners, once-returners, stream-enterers." It is said. But in the Saṃyutta Nikāya Commentary: "Indeed, at the first enlightenment, monks attained Analytical Knowledge. Then, as time passed, they were unable to attain Analytical Knowledge; they became those with six supernormal powers. Then, being unable to attain the six supernormal powers, they attained the three knowledges. Now, as time passes, being unable to attain the three knowledges, they will attain merely the destruction of defilements. Being unable to attain even that, the fruit of non-return. Being unable to attain even that, the fruit of once-return. Being unable to attain even that, the fruit of stream-entry. As time passes, stream-e..." they will not be able to reach even the fruit of the attī tree.” It has been said. And since all this is mutually contradictory, it should be understood that the opinion of those respective reciters was shown by the Teacher here and there. Otherwise, the Teacher himself would be prone to prior and subsequent contradictions. “Tāniyevāti” means those very five thousand years. He says that the Dispensation is rooted in the Pariyatti (learning) by saying, “Indeed, when there is no Pariyatti, there is no Paṭivedha (realization),” and so on. For when Pariyatti disappears, Paṭipatti (practice) disappears. When Paṭipatti disappears, Adhigama (attainment) disappears. For what reason? This Pariyatti is the cause of Paṭipatti, and Paṭipatti is the cause of Adhigama. Thus, even more than Paṭipatti, Pariyatti is the measure. There, Paṭivedha and Paṭipatti may or may not exist. For at one time, there are many bhikkhus who achieve realization; one has to point a finger and show, “That bhikkhu is a worldling.” In this very island, there was once not a single worldling bhikkhu. Those who fulfill Paṭipatti are sometimes many, sometimes few. Thus, Paṭivedha and Paṭipatti may or may not exist. But for the stability of the Dispensation, Pariyatti alone is the measure. For a wise person, having heard the Tepiṭaka, fulfills both. Just as our Bodhisatta, having developed the five Abhiññās and seven Samāpattis at Āḷāra’s place, asked about the preparatory work for the attainment of neither perception nor non-perception. He said, “I do not know.” Then, going to Udaka, and comparing the special attainments, he asked about the preparatory work for the attainment of neither perception nor non-perception. He explained it. Immediately upon his words, the Great Being accomplished it. In the same way, a wise bhikkhu, having heard the Pariyatti, fulfills both. Therefore, when Pariyatti stands, the Dispensation stands. Just as it should not be said that if the embankment of a great pond is firm, the water will not remain, or that if there is water, lotuses and other flowers will not bloom, even so, the Tepiṭaka, which is like the firm embankment of a great pond, When the Buddha's teaching exists,