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If, after residing, the second person wishes to leave, it is appropriate to appoint another. The teacher says that she, having given birth, obtains it. 434. It is written: "This, being allowed with reference to a specific object, is permissible even if there is discharge from one or both sides." It is stated, "I allow to perform actions such as cutting hair," and therefore it is said, "to perform other actions." Since it is not said, "I allow, monks, actions such as cutting hair," but rather "to perform" so much, therefore, if she has doubt and there is discharge from both sides, she incurs a pārājika in the field of pārājika. This is decided in all commentaries. For a specific declaration is otherwise a measure without distinction. If it is permissible for a monk in that way, there is doubt. This word refers to time, for it does not refer to a being; But for a bhikkhunī, it is spoken with reference to time. Thus, the pārājika offense, might be made loose; The door is completely shut, in all pārājikas. Because of its uselessness, in the raised knee-circle; Therefore they do not accept, the sequence of introductory words. Relying on what was spoken by the Teacher, they accept, not otherwise; One's own heel-contact, by which it was forbidden to accept. Even in the field of pārājika, how would he give a door? Nevertheless, for the sons of the Buddha, what was spoken by the Buddha. And comparing the word, there is no reasonable talk here, O wise ones; Because the act of cutting hair etc., must necessarily be done. And because the mind is very fickle, and the completeness of the community's parts— Because of the existence of bhikkhunis by the Great Seer, and because of not doubting to protect; Surely it is made delightful. The commentary on the Bhikkhuni Khandhaka is finished. 11. Commentary on the Khandhaka of Five Hundred Commentary on the Introductory Story of the Council 437. "Chinnapāta" is a neuter noun of state, meaning "falling in that manner." "And we are afflicted" is a present tense word in the past sense, meaning "we were." Or, if that is the case, we are. Having said "five hundred bhikkhus" by way of counting, the designation of persons "dwelling during the rains" is made. Commentary on the Story of the Minor and Lesser Rules 443. By the saying "having stepped on the rain-cloak," it is established that the Blessed One also had a fourth robe. Therefore, it is said in the Robe Khandhaka, "He put on a fourth robe." 444. The phrase "Moreover, just as I..." and so on, was spoken with the intention of not accepting the Council, but, friends, the Dhamma and Vinaya were well-recited by the Elders. Moreover, "I, for my part, will uphold it just as I heard it directly from the Blessed One, and received it directly, just as it was by the Elders, by the Blessed One himself, who placed them at the forefront." Therefore, it is said that the Council was well-collected. Commentary on the Story of the Brahma-penalty 445. Only "You yourself command" was said. But it should be understood that the Elders, having imposed the Brahma-penalty, said "for Channa" and so on. And here, like Elder Ānanda, others also by the Saṅgha... The declared monk is allowed to speak with the monk under the Brahma-penalty, not another. By "ujjavanikā" means going against the current. Has it come here? Has it come here? Indeed it has come here. Those obstructions here, indeed have come. "Bhisicchavi" means "bhisitthavikā," it is written. "Sabbevima" means "all indeed." "Kulavaṃ gamenti" means they bring about useless destruction. "Kulava" is a despicable cutting; it is said to be ruin and destruction. However, in this (context), where "Dhammavinayasaṅgītiyā" should be said, for the purpose of showing the Vinaya as especially the root of the Dispensation, and for the purpose of indicating the accomplishment of the entire Dispensation's establishment when it (the Vinaya) is established, because it was begun with the subject of "this is allowable for you, this is not allowable for you," and because this recitation is the Vinaya Piṭaka, "Vinayasaṅgītiyā" is said here. The commentary on the Khandhaka of the Five Hundred (Council) is finished. 12. Commentary on the Khandhaka of the Seven Hundred (Council) Commentary on the Story of the Ten Points 446. "Nikkhittamaṇisuvaṇṇā" means those for whom gems and gold are forbidden by the training rule itself. There, by the taking of gems, all matters leading to a dukkaṭa (offence of wrong-doing), and by the taking of gold, all matters leading to a pācittiya (offence of expiation) are understood. By "bhikkhaggena" it is said to mean by the counting of monks. 447. "Mahikā" means snow. "Posā" means beings. "Sarajā" means defiled dust. "Magā" means like a path. That which leads in this or that sphere, or existence, is "netti"; this is a designation for craving. Those who exist with it are "sanettikā." 450-2. "Ahogaṅga" is the name of a mountain. "Anumānessāma" means we shall make known. "Āsutā" means prepared; or the reading is "asuttā," (meaning) undisturbed, unripe, fresh. 453. "Ujjaviṃsu" means they went against the current. 455. "Appeva nāma" means "may it be well." The original donors were amiable. It is written: "'Kullakavihārena' means by a small monastery." It is called a 'kullakavihāra' because of its small size. But how is this understood, that a lifelong provision, when it comes into contact with a temporary provision received on that day, becomes mixed in flavor and takes on the nature of a temporary provision received on that day, and then goes into the category of a stored provision? (The answer) is said Therefore – “Monks, what is received for life, if mixed with food received for today, it goes into the count of what was received for life” – according to this saying, if what was previously received for life is mixed with food received for today, it is established that it goes into the count of what was previously received. Otherwise, just as it is said in the place: “Monks, what is received for life, if received with seven-day food, is allowable for seven days” (Mahāva. 305), so here too it would be said: “Monks, what is received for life, if received with one-day food, is allowable at the proper time,” but that is not said. Therefore, what was previously received, if mixed with food, should be understood to go according to the food. However, in the Gaṇṭhipada it is said: “food or edibles causing storage” (Pāci. 253). Only the wording should not be taken. 457. ‘Idha’ means in this passage. It is written: “By the mere saying: ‘Allowable at the proper time, not allowable at the improper time’ (Mahāva. 305), the meaning is that ‘allowable at the improper time’ incurs the offense of pācittiya for eating at the improper time, and ‘not allowable’ incurs the offense of pācittiya for stored food, if even what is received today, being mixed in taste, is for life.” In the Suttavibhaṅga means in the Sutta, called the Mātikā, and in its Vibhaṅga, called the Padabhājanīya. This has already come. What is it? This: “For one who exceeds, there is cutting off.” And if the sitting cloth, three spans in measure, was not seen; How is it a sitting cloth? For that is its mark, with fringe. That, three spans in measure, if its fringe is a span; Because it is called a sitting cloth, there would be cutting off in that. If not called a sitting cloth, how would there be cutting off? If so, it should not be said, due to the span of the sitting cloth. The reason is that a sitting cloth is allowable only with its fringe. How is this fitting, if it is not the name of a sitting cloth? Because it is called a sitting cloth, and due to exceeding the measure; Because it is the cause of its allowance, there would be cutting off in that. In the chapter on gold and silver – Gold and silver are prohibited for the individual in the Pāḷi; Not for the Saṅgha, so for the Saṅgha, if that is al... is completely protected. And eating at the wrong time is forbidden for an individual. It is not for the Saṅgha, so how is it proper for the Saṅgha? The commentary on the Seven Hundred Khandhakas is finished. The commentary on the Cūḷavagga is finished. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Commentary on the Parivāra Commentary on the Sixteen Great Sections Commentary on the Paññatti Section 1-2. This means the teaching is the body of the aggregate of Dhamma, consisting of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. Parivāra means that which is included, that which belongs to the Parivāra. The ordinance that is the Vinaya is the Vinaya-Paññatti. Having said "knowing the time of the ordinance" in terms of the dual method, it is then said "furthermore, by means of past lives, etc." to speak in terms of the Suttanta method. Therein, seeing is vision, hence it is connected with the divine eye, the knowledge and vision of penetration. He sees with the wisdom of teaching, meaning dispositions and latent tendencies. By questioning, this is the seventh case. Again, here, in answering questions. Wrong view means nihilistic view, the view of grasping at extremes. It should be understood that, according to the saying "ordained for the sake of livelihood," these six training rules are set aside, and the rest are called misconduct. As for "commits an offense by body," this is said with reference to the meaning that "having made the intention to serve in the preliminary stage, and having generated a communication through the door of the body, one commits an offense, which is the arising of thoughts; although the communication is initiated by the mind, yet because the purpose intended by the mind is accomplished by the communication, it is said 'one commits an offense through the door of the body'," and not to the cessation of quarreling, etc. "Up to the end of life" means making it for the duration of life.