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"By the ancient great elders" means that they were established at the time when the great elders in Sri Lanka committed the texts to writing. It is said that "the council committed to writing was like the Fourth Council." The commentary on the Paññatti section in the Mahāvibhaṅga is finished. Commentary on the Katāpatti Section, etc. 166. In the Katāpatti section, "a Saṅgha's couch or..." etc., being in the open air, it is also an offense within the monastery. It is said in the manner of exceeding the distance of a clod's throw. In the second (case), regarding having spread out the bedding, because it is spread out inside, even if one goes outside the monastery, since one incurs (an offense) before the end of that day, it is said, "one exceeds the boundary." 171. Here, regarding "intentionally depriving a living being of life, four offenses," although in that rule only an animal is intended, yet, due to the common usage of the term "living being," it is said "four" by way of extracting the meaning. This method applies in other such places as well. 173. Regarding entering a village at the wrong time, because it is said, "one exceeds the boundary with the first foot, an offense of wrong-doing is incurred," one does not incur (an offense) in the vicinity, but only incurs it after exceeding the boundary; this is established, they say. 193. In the section on conditions, there is indeed a difference from the previous section. When it is said, "how many offenses does one incur by engaging in sexual intercourse," there is no room for the Jatumaṭṭhaka (case). But here, when it is said, "due to engaging in sexual intercourse," because there is no mention of a specific person, the Jatumaṭṭhaka (case) is also included. Thus, there is a difference. Likewise in such places. In the Great Analysis and the Bhikkhunī Analysis, the explanation of the sixteen great sections is concluded. Explanation of the Headings of Origination 257. "Anattā" means devoid of self, like in "food without salt" and so on. Like the moon in its cool compassion. Like the sun in dispelling the darkness of defilements. Because they teach, therefore (he is called) Aṅgīrasa. The meaning is that he taught three (Piṭakas), and (Vinaya) is one of them. If the Vinaya stands, then the practice, the true Dhamma, and so on, are led and proceed; that is the meaning. But how does this stand? It is said, "from both sides," and so on. The meaning is that they stand bound by the Parivāra. In the suttas of that very Parivāra. Fixed origins are made, it is said; that is the intention. "Unmixed origins" means unconfused origins, origins unlike others; that is the meaning. Because when the Parivāra exists, the Vinaya stands; when the Vinaya exists, the true Dhamma stands; because the origins are also seen in the suttas , therefore, it means 'he trains'. "Fond of Dhamma, very amiable" is said to emphasize respect for the retinue. Therein, it means "therein, it appears." "It arises from one origin, so the first pārājika arises from one origin" is said. Indeed, the specified origin is also seen in the Pāḷi. "The origin of that very retinue is fixed" is said in the former method, meaning. As it should be, as it truly is. The reading is "and speaking of go-betweens." There is also "and explaining go-betweens." By faults of method, it means by faults of discipline. Description of the Origin of the First Pārājika 258. Not following up the officiant: "And the training rule which says, 'Whatever bhikkhunī does not follow up an officiant who has been ordained for two years'" and so on. This reading is not found in some books. There are seventy-six origins of the first pārājika. Description of the Origin of the Second Pārājika 259. "Having given a robe with remorse, it means causing remorse, and complaining after giving consent for righteous acts, and complaining after giving a robe." This is the reading. "Having given" is said in reverse order, therefore, they say "the reading 'having given remorseful righteous acts' is better," it should be taken after consideration. 269. Unmade means new. Intermediate Section Description of the Chapter on Some Questions 271. Repeated designation means repeated specification. It means the restraints that are disciplined by the sections of offenses. By these sections of offenses. "Far off" is said in the sense of cessation, so wishing to state it again in its own form, he says "or greatly." As in "the house is full of smoke, smoky," and so on, it binds or destroys enmity like lust and so on. By this means, by cessation. Vela means movement. Setu is that which binds the path of exit. "Setughāta means cessation which is the opposite of transgression, or the mental arising that brings about that purpose" is said. "The foremost of listening to Dhamma" is written as "the group of those who listen to Dhamma." If he does not go, or sits distracted. The body's readiness More bodily misconduct. Having said "in heedlessness," to show its meaning, "in the absence of mindfulness" was said. 272-3. "In one's own or another's continuity" means in one's own continuity or in another's continuity. And "thus disputing" means disputing based on divisive matters. "By both" means by elders and by novices. "Nanti" is an act of loving-kindness by body. The Dhamma, called an act of loving-kindness by body, is for those persons whom one holds dear. "This much" shows the division of material things. "And to so-and-so" shows the division of persons. Because it was said "it is proper not to give even to an immoral person," the enjoyment by shameless persons is prevented. Some say that by concluding "it must be given to all," without knowing or making a distinction, it shows the necessity of giving. "It must be given to all" is said in the commentaries. There it is said, "It should not be given by one's own hand to shameless and expelled persons for their use; it should be caused to be given by others." Giving after deliberation is discerning giving. Because this distinction must be made, this person makes it. Therefore, the division of persons is not made, is the connection. By natural color, by dissimilar color. "He has incurred such and such" - because it is not to be touched upon by others, these are untouchable. By means of the conformities, having taken conditioned phenomena as the object, one makes Nibbāna the object and goes forth. Description of the section on the six origins of offenses, etc. 276. "One might incur an offense of wrong speech by the first origin of offenses" - it should be said "no indeed," because it is incurred only by way of speech and mind. 277. "He makes a hut" - here, without mentioning sañcaritta (going about), this was said to show the successive arising of dukkaṭa, thullaccaya, and saṅghādisesa in a single matter. Indeed, one does not incur an offense only in sañcaritta. "By this method, the reason for not taking them in succession everywhere should be understood," it was said. 283. "By one who sees seclusion" means by one who sees the five kinds of seclusion, such as seclusion by way of substitution. 284. "One's own gross offense" means a saṅghādisesa. 288. "Due to a dispute or legal question" means due to an offense incurred previously by others or by oneself. "He touches upon" means "this is Dhamma, this is Vinaya..." Disputing "this is the way," he insults with "what do you know?" and so on. By the three settlements: in the presence, by acknowledgement, by covering with grass. "Since settlement in the presence is desired everywhere here, it is combined with both, by 'by settlement in the presence and by acknowledgement' and so on. 'This method is everywhere,' it is said." 291.Here, regarding "excluding seven offenses," it is said, "Although there are no remaining ones, nevertheless, the question was asked for the sake of generating skill in the sequence." The intermediate section is finished. Description of the types of settlements. Description of the turns of cases, etc. 293-4.Because of disputing due to greed, it is said, "greed is the forerunner." Thus in the rest. "Places" and so on are synonyms for cause. For a cause, that in which they stand is a place, that in which they dwell is a basis, that in which they arise is a ground, it is said. Who stand, dwell, and arise? Disputed cases and so on. Because of disputing with wholesome, unwholesome, or indeterminate minds, it is said, "nine roots." "He is angry, he is resentful," and so on are the twelve roots. Indeed, by one who abuses, because of following up with one of the four failures, it is said, "the four failures are places." "Fourteen roots" means the twelve mentioned in the disputed case, and body and speech. 295-6.Here, regarding "the seven groups of offenses are places," it is said, "For one who commits an offense and conceals it, whatever offense there is, the offense committed before that offense is the place." "By the saying, 'There is no wholesome offense-case,' there is no wholesome root for an offense-case, but a wholesome mind is a factor," it is written. Here, regarding "the four acts are places," "It should be done thus" is the established Pāli, which is an act. "The action of those who act according to the established Pāli is called a business-case," it is said. "Or an act characterized by what should be done according to the Pāli. And doing it in that way is a business-case," it is also said. The motion, motion-second, and motion-fourth acts arise from the motion. The announcement act arises from the announcement. "Business-case... "The meaning is that the settlement is accomplished by one mode of settlement" – it is written. "Siyunti" means "they are." "Kathañca siyā" means "how is it." For a dispute case, it is not settled by others, excluding those two. 297. "Sādhāraṇā" means "they are to be settled by it." 298. "Tabbhāgiyā" means "they are parts of that." 299.