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made by placing strips crosswise in a circular shape on long spokes and binding them with threads; and also made by placing spokes both lengthwise and crosswise straight, and binding them firmly; and also made by placing them crosswise with long poles, making them foldable, and binding them crosswise with threads. "Made with a naturally grown handle" means made from palm leaves and the like cut with their handles. "By the umbrella stand" means such an umbrella support into which the tip of the umbrella handle is inserted, the umbrella is set upright, and people sit or stand below in its shade. "Cāpa" means a bow-like contrivance, bent in the middle like a carrying pole. "Kodaṇḍa" means a pierced stick, a bo Nuvikati. Commentary on the Surusuru Section completed. 7. Commentary on the Footwear Section 647. In the seventh section, "falls from a tree" means, having taken hold of a hanging branch, he fell. "By the Pāli" means, of one's own text that reveals conduct. "May there be shame" means, "may there be shame," that is, "may there be blame." "As a cause of ruin" means, by being a cause of ruin. "You" is a pronoun in the sense of application, or that is the reading. "Asma" means, a stone. 649. "Should not be spoken" was said because the elder was asked about his point of doubt. It is proper to speak in the manner of giving a challenge to a teacher seated on a high seat, who has asked in order to know the skill in meaning of a young one. 652. "Here, by 'spittle', mucus is also included." Here, it should be understood that it is proper to take a mouthful of water, and to remove sugarcane refuse, etc., with the mouth, and to discard it in the water. The rest is clear everywhere. Commentary on the Footwear Section completed. The method of commentary on the Sekhiya rules completed. 655. And regarding the pacifiers of disputes, there is nothing to be said here. Thus, in the Samantapāsādikā, the Vinaya Commentary, the Dispeller of Doubts, The method of commentary on the Bhikkhu Vibhaṅga completed. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Commentary on the Bhikkhunī Vibhaṅga 1. The Pārājika Section 1. Commentary on the Training Rule concerning the Ubbhajāṇumaṇḍalika 656. In the Bhikkhunī Vibhaṅga, "by Migāramātā" means, by Migāramātā, that is, by Visākhā. In the Pāli, "Come, bhikkhunī" means "bhikkhunī," and "one who has received ordination by the three refuges" means "bhikkhunī." This is said to show the similarity with the Bhikkhu Vibhaṅga Pāli, referring to Mahāpajāpatī Gotamī, who received ordination by accepting the eight weighty rules, and the five hundred Sākiyan women who went forth with her, and who were ordained together in the presence of the bhikkhus by the Buddha's command. For they became as if told by the Blessed One, who, granting renunciation at the request of the Elder Ānanda, said, "Come, bhikkhunīs, you too enter my Dispensation." The Sākiyan women, having given the refuges and precepts, and the kammav... because they were ordained by a teacher, it is said, "they were ordained by the three refuges." For there are no others ordained by "Come, Bhikkhunī" or the like. As for what is said in the Therīgāthā by Bhaddā Kuṇḍalakesī: Having knelt, and bowed, I made an añjali before him; "Come, Bhaddā," he said to me, that was my ordination. (Therīgā. 109) And what is said in the Apadāna: Requested then, the Leader said, "Come, Bhaddā"; Then I was ordained, I saw a little water. (Apa. Therī 2.3.44) That too is said with reference to the meaning that "Come, you, go to the bhikkhunīs and receive the going forth and ordination from them" was the Buddha's command, and because it was the cause of ordination, it was an ordination. Thus it is said in the Therīgāthā Commentary: "Come, Bhaddā, go to the bhikkhunī residence and receive the going forth and ordination from the bhikkhunīs, he commanded me; that command of the Teacher was the cause of my ordination, it was an ordination" (Therīgā. Aṭṭha. 111). 657. By common pārājikas, meaning the four, such as sexual intercourse. These, and other common training rules, were originally laid down in common in the nidānavatthu and other sections mentioned in the Bhikkhuvibhaṅga. Later, however, when the Buddha allowed the recitation of the Pātimokkha for bhikkhunīs, and since they had not renounced these training rules, they were adapted to their corresponding form, such as "Whatever bhikkhunī should willingly engage in sexual intercourse," and so on, and combined with the uncommon training rules to be included together in the recitation of the Bhikkhunī Pātimokkha. And since all the decisions regarding them can be known in the same way as stated in the Bhikkhuvibhaṅga (Pārā. 44 onwards), it should be understood that the analysis here is given only for the uncommon ones, omitting those. 659. Because it is said for bhikkhus "should engage in" (samāpajjeyyā) and not "should consent to bodily contact" (kāyasaṃsaggaṃ sādiyeyyā), it is said that "a bhikkhu should not be charged with an offense." This is frequent. By this, because of the prevalence of arising from action, it shows that this offense occurs even if arising from non-action. Although it shows this, we, in this regard, reason thus: 'Even in the absence of an action of consenting at the moment of bodily contact, it is indeed an arising from action due to actions that occurred before that, such as going to a secluded place, showing gestures, and so on. Or, like the emission of semen for one who consents while remaining still, due to an assault made by others on the path, even in the absence of prior effort, by one's own action, such as body movement, generated by the assault of others at that very moment. For that is called an action that arises even from the mind of one who consents, like consenting to sexual intercourse through another's assault without making an effort. However, for bhikkhus, having made the action generated by another's assault non-applicable, and because the training rule is specifically laid down as 'should engage in bodily contact' based on one's own effort, there is no fault even if one consents. Otherwise, if action is taken here predominantly in that way, there would be a risk of taking action for other rules concerning action and non-action as well.' Therefore, it should be investigated and understood. That is an arising from action. Just so is one desirous of bodily contact. The explanation of the training rule concerning the raising of the knee-circle is finished. 2. Explanation of the training rule concerning the concealer of faults 666. In the second, 'by the former' and so on, it is said with reference to Sundarīnandā's concealing of a fault, for which it was laid down. Because it is said 'of the eight,' it should be understood that concealing the concealment of a fault is also a pārājika offense. Because it is said 'as soon as the burden is laid down,' even if one does not know the rule, it should be understood that it is a pārājika offense at the moment of laying down the burden with the intention 'I will not reveal this fault.' But that concealment, since it occurs solely from the fear that 'virtuous people, knowing, will censure (me),' and fear is associated with a mind of anger, therefore, this is called 'painful feeling.' But what is in the Sāratthadīpanī (Sārattha. ṭī. Pārājika Even if the covering up of a fault is out of affection, still the mind that transgresses the training rule is indeed distressed. Thus, it is said that the covering up by a mind that transgresses the precept is the cause of distress. That is not a cause, for it must be incurred even without knowing the precept. The explanation of the training rule concerning the covering up of faults is finished. The third is indeed clear. 4. Explanation of the training rule concerning the eight things In the fourth, the intimacy to be made by friends with each other, called worldly pleasure. To show the same meaning by another method, it is said "by the lust of bodily contact." The three women, that sexual act, she should not engage in it. The sexual act spoken of concerning those three women, she should not engage in it. "Anariya-paṇḍaka" means, having approached the three non-noble ones and the three eunuchs, she should not engage in sexual intercourse. Here, "non-noble ones" refers to hermaphrodites. "In the organ" means even in one's own excretory opening. Cutting is indeed what is to be cut, a pārājika offence. "Color and non-color" refers to the emission of semen by two means. "Causing to go forth" is movement. By "it becomes a condition because it is a preliminary part of the sexual act," it shows that bodily contact is called the sexual act by way of effect. "In all places" means in places like the edge of the outer robe. Lust for bodily contact, eagerness, and the completion of the eighth thing— these are the three factors here. The explanation of the training rule concerning the eight things is finished. The method of explaining the pārājika offences is finished. 2. The section on Saṅghādisesa offences 1. Explanation of the first Saṅghādisesa training rule In the Saṅghādisesa section, concerning "informs the second," here too, among the two half-doers, whoever informs any second person of the matter, this meaning should be taken. Thus, it is said, "the same method applies." "Gone, gone" means long-standing. "Offence" means incurring. "Nissāraṇīya" (to be expelled) is established in the active sense, so it is said "expels." It means, she separates the offending bhikkhunī from the Saṅgha, it becomes a cause for separation. By the neck itself, it means because there is no command. Because of their wish for harm, thinking, "Hearing my words, 'thief,' some will punish him, they will take his life," with such a perception. This shows that even if one is punished for suddenly saying "thief" out of mere fear