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"Khīlanamanto" is a charm for killing by enchanting a wooden peg and driving it into the earth. "Agadappayogo" is the application of antidotes. "Nāgamaṇḍalam" is a charm in the form of a circle for the entry and prevention of snakes. 1018. The tenth is clear in meaning. The commentary on the Cittāgāravagga is finished. 1021. In the Ārāmavagga, everything is clear in meaning. 1067. In the Gabbhinivagga too, everything is easily understood. 8. Commentary on the Kumāribhūtavagga 1119. In the first (rule) of the Kumāribhūtavagga, "sabbapaṭhamā dve mahāsikkhamānā" refers to the two sikkhamānās mentioned first in the Gabbhinivagga. "Sikkhamānā icceva vattabbā" means they should be called "sikkhamānā" in formal acts, etc. The intention is that if they say "gihigatā" (gone to a lay life) or "kumāribhūtā" (a maiden), the kamma is vitiated. From here to the end of the ninth, the meaning is clear. 1163. In the tenth (rule), "apubbasamuṭṭhānasīsam" refers to the thirteen origins, such as the origin of the first pārājika. It is said with reference to an unauthorized origination in non-origination places. For this, not having come before, is called "a new origination head." 1166. The eleven and so on are clear in meaning. The commentary on the chapter on the Maiden is finished. 9. Commentary on the Chapter on the Umbrella and Sandals 1214. In the eleventh of the chapter on the umbrella and sandals, "with reference to the vicinity" means with reference to the vicinity of twelve cubits all around. The rest is clear everywhere. The commentary on the chapter on the umbrella and sandals is finished. Since it is said that "assemblies on mountain tops and so on are unintentional and worldly offenses," they are unintentional due to a mind not knowing the object, as an offense can arise from seeing or bathing without knowing whether they are dancing or painting. They are to be understood as worldly offenses, as an offense arises from seeing or bathing with an unwholesome mind, knowing whether they are dancing or painting. The expulsion of a thief and so on are intentional, as an offense arises only when the object is known, such as "a thief." Ordination and so on are disciplinary offenses, as they should not be done with an entirely unwholesome mind. "Here, intentional and unintentional are to be taken not by knowing or not knowing the regulation, but by knowing or not knowing the object," this is said in all three knot-places. The rest here is clear in meaning. The minor commentary in the Bhikkhunī Vibhaṅga is finished. The Pācittiya section is finished. 5. The Pāṭidesanīya Section (Commentary on the Bhikkhunī Vibhaṅga) Commentary on the Pāṭidesanīya Training Rules 1228. "Pāṭidesanīya" means the eight rules that are summarized briefly. "In those not mentioned in the Pāḷi" refers to ghee and so on not mentioned in the Pāḷi. The commentary on the Pāṭidesanīya training rules is finished. The Pāṭidesanīya section is finished. And those seventy-five Sekhiya rules that have been recited, and those seven Adhikaraṇa rules immediately following them that have been recited, this is the connection. There, "of those" means of those Sekhiya rules. "Called seven Adhikaraṇa" means called the seven ways of settling disputes. Since that determination of meaning is of such a kind, they speak far away. The connection is, "how it is finished." "The path that removes all defilements" means having attained the Arahantship path that destroys all defilements, and having produced it within one's own continuum. "May they see the extinguished" means may they realize Nibbāna with the eye of path-knowledge, or the reading is "may they attain." Here, "the extinguished" should be taken as the extinction of the aggregates. Thus ends the Sāratthadīpanī, a sub-commentary to the Samantapāsādikā, the Vinaya commentary. The commentary on the Bhikkhunīvibhaṅga is finished. The commentary on the commentary of both Vibhaṅgas is finished. The commentary on the Pācittiya is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Mahāvagga-ṭīkā 1. The Great Section Commentary on the Bodhi Story Now, desiring to begin the explanation of the meaning of the Khandhaka, which is included in the Mahāvagga and Cūḷavagga, after the two Vibhaṅgas, he says, "of the two Pātimokkhas," and so on. Here, "of the two Pātimokkhas" means of the two Pātimokkha Vibhaṅgas. By the taking of Pātimokkha, their Vibhaṅga is taken here as non-different. The connection is, "which Khandhaka they chanted." Khandhaka is a collection of Khandhas, or Khandhaka is so called because it reveals or illuminates the Khandhas. Here, by "Khandhas" are meant the ordinances related to going forth, ordination, and other Vinaya acts, and the training rules related to conduct and restraint. Going forth and so on are called "ordinances" because they were laid down by the Blessed One. And the word "Khandha" is seen in relation to ordinances, as in "a log of wood, a mass of fire," and so on. Moreover, the sense of division and accumulation is also appropriate here, as those ordinances are divided into parts and accumulations. "Skilled in Khandhakas" means skilled in the meaning of Khandha in the sense of parts and accumulations of ordinances. In the Padabhājanīya, it should be connected as "the meanings of which words are explained by which methods of commentary." "And if we were to say them again" means "and if we were to say those methods of commentary again." Or, it should be connected as "in the Padabhājanīya, which meanings of which words were explained below, and if we were to say those meanings again." In this The word "akkhe" should be seen as a filler. "Pariyosānanti" means the end of the explanation. "Uttānā ceva ye atthā" means those meanings that were previously revealed are shallow, not profound. 1.There is no special reason, meaning there is no special reason here like the one stated "at the time when the thought arose in the venerable Sāriputta Thera which was the cause for requesting the promulgation of the training rule, at that time," and so on. "Ayamabhilāpo" means "tena samayena" (at that time) is this expression. "Kiṃ panetassa vacane payojanaṃ" means if there is no special reason, what is the purpose of saying this? It should be connected as "Nidānadassanaṃ payojanaṃ" (the purpose is to show the origin). To elaborate on that, "yā hi bhagavatā" (whatever by the Blessed One) and so on was said. "Mahāvelā viya" means like a great sandbank, meaning a large sandbank due to its vast accumulation of sand. Therefore it is said, "mahante vālikarāsimhi" (in a great heap of sand) is the meaning. "Uru maru sikatā vālukā vaṇṇu vālikā" these words are synonymous, only the consonants differ. Therefore it is said, "urūti vālikā vuccati" (uru is called sand). And from here on – Since the meaning of the Suttanta Pāli texts has been briefly explained; Therefore, we shall illuminate their meaning. "Najjā" (Udāna Commentary 1) "nadati sandatīti nadī" (it flows, it streams, therefore a river), of that river, meaning of the river, of the stream. "Nerañjarāyā" means instead of saying "nelañjalāyā," the 'la' sound was changed to 'ra' and "nerañjarāyā" was said, meaning a river whose water is free from the defects of mud, algae, moss, etc. Some say, "instead of saying 'nīlaṃjalāyā,' 'nerañjarāyā' was said." Or it should be understood that this is simply the name of that river. To show the place on the bank of that river where the Blessed One resided, "bodhirukkhamūle" (at the root of the Bodhi tree) was said. "Bodhi is called knowledge in the four paths" (Cūḷavagga, Khaggavisāṇasutta Niddesa 121) here path-knowledge is called Bodhi. "Pappoti bodhiṃ varabhūrimedhaso" (Dīgha Nikāya 3.217) here omniscience. The Blessed One attained both of these Bodhis here, therefore the tree is also called "bodhirukkha." Thus it obtained the name. Or, because the Blessed One awakened to the seven factors of enlightenment, he is Bodhi. Because that tree was associated with his awakening, it obtained the name "Bodhi-tree." However, in the Commentary, to show the meaning in one aspect, it is said: "Bodhi is called knowledge in the four paths," and so on. Mūla means near. Regarding "Paṭhamābhisambuddho" (first fully enlightened), this designation is due to the elision of the nasal sound, so it says "paṭhamaṃ abhisambuddho" (first fully enlightened). And "paṭhamaṃ" is a neuter adverbial designation. Therefore, having become fully enlightened, he dwelt first of all at the root of the Bodhi-tree. This is how the connection here should be understood. Here, in "Athakho bhagavā" (Then indeed the Blessed One), "atha" should be understood as "at that time," because particles have many meanings. The meaning is: at the time when, having become fully enlightened, he dwelt at the root of the Bodhi-tree. Therefore, in the Udāna Pāli (Ud. 2), it is said: "Then indeed, at that time, the Blessed One sat for seven days in one posture, experiencing the bliss of liberation." Or, "atha" is a particle in the sense of "after." Therefore, the meaning "after the full enlightenment" should be taken. "Kho" is a particle for filling out the phrase. Seven days is "sattāhaṃ." And this is a usage in the sense of continuous association. Because the Blessed One dwelt continuously for those seven days, experiencing the bliss of fruition attainment, therefore "sattāhaṃ" is said in the sense of continuous association. "Ekapallaṅkena" (in one posture) means: from the time he sat on the diamond throne in the posture of invincibility on the full moon day of Vesākha, before the sun had set, without rising even once, in the very same posture he had assumed. Here, in "Vimuttisukhapaṭisaṃvedī" (experiencing the bliss of liberation), among the five liberations— temporary suppression, eradication, tranquilization, and escape—