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"Is not suitable" means "is not capable." "New work" means the giving of permission on Sangha land, saying, "Let him dwell having done new work." "Concealed womb" means a womb difficult to ascertain. "Women's bathing place" means a bathing place common to women. The commentary on the permission for the full ordination of bhikkhunīs is finished. The commentary method on the Bhikkhunī Khandhaka is finished. 11. The Khandhaka of Five Hundred Commentary on the Minor and Lesser Precepts In the Pāli of the Khandhaka of Five Hundred, "Friend, do you know our Teacher?" This, though the elder himself knew the Blessed One's parinibbāna, was only for the purpose of making known to the assembly of bhikkhus who were with him, and for the purpose of making known to the bhikkhus the words hostile to the Dispensation of Subhadda, the old renunciant, that he thus asked. For Subhadda, having heard of the Blessed One's parinibbāna in Kusinārā amidst an assembly of householders, Khattiyas and others who were devoted to the Blessed One, even if he were overjoyed, would not be able to express his joyful state with words due to fear. But having heard it here in a secluded place, he would express his evil view according to his inclination. Therefore, knowing that by showing that very reason, he would encourage the bhikkhus to perform the compilation of the Dhamma and Vinaya, and would thwart the wishes of this evil bhikkhu and others like him, and would establish the Dispensation, he asked him – this should be understood. For that reason, the elder, by showing only the words of Subhadda, beginning with "Once, friend, I...", caused the Dhamma and Vinaya to be recited. "Separation" (nānābhāva) means being in different places with the body; it means "absence." "Disunion" (vinābhāva) means separation by death. "Alteration" (aññathābhāva) means attaining a different state by going to another existence. "If he wishes... (etc.)... he may abolish." This, because the Blessed One said "if he wishes," (the bhikkhus) not seeing even one precept that should be abolished, and seeing fault in abolishing, the bhikkhus who compiled the Dhamma, by saying "We will not lay down what has not been laid down, we will not uproot what has been laid down," again... "Having made them hear and accept the unshakeable formal act, similar to the promulgation, they will practice. From then until the disappearance of the Dispensation, the training rules will be unrejectable." It should be understood that he spoke with this intention. Therefore, the great elders also practiced in the same way. Gihigatāni means gone among householders. The meaning is: known by householders such as great Khattiya lords. Dhūmakālikaṃ means that the time of the pyre's smoke is the end of its own existence. 443.Even when the gross sign was being made, "Ananda, if the Tathagata wishes, he may remain for an eon or for the remainder of an eon"— when the act of the opportunity-sign, which was the cause of the request "May the Blessed One remain for an eon," was being made in such a gross way. Mārena pariyuṭṭhitacitto means with a mind assailed by Māra. 445.Ujjavanikāya means going against the current. Kulavo is a bad cutting, destruction, ruin, a useless application. They do not go to that, meaning they do not cause ruin. The commentary on the discourse of the minor and lesser training rules is finished. The method of the commentary on the Khandhaka of Five Hundred is finished. 12. The Khandhaka of Seven Hundred Commentary on the Discourse of the Ten Points 446. In the Khandhaka of Seven Hundred, bhikkhaggena means by the number of bhikkhus. Mahī means snow. 447.Avijjānivutā means covered, concealed by the hindrance of ignorance. Aviddasū means ignorant ones. Upakkilesā vuttā means it was said that these, such as drinking liquor, are defilements for those recluses and brahmins. Sanettikā means accompanied by the leading-string of craving. 450-1.Ahogaṅga is the name of that mountain. Paṭikacceva gaccheyyaṃ means "I should go first to where the bhikkhus will assemble to settle that dispute." Sambhāvesuṃ means they reached. 452.Aloṇikaṃ means food or sauce without salt. Āsutā means prepared with all ingredients, or the reading is "asuttā." 453.Ujjaviṃsu means they went against the current by boat. Pācīnakā refers to the Vajjiputtakas, being born in the eastern direction. Pāveyyakā means residents of the Pāveyya country. 454.Surely you , friend, he is old. Are you not an elder free from dependence? Why did the elder expel him? - they speak divisive words. We will take a venerable teacher as our support - this means that even though we are free from dependence, we will live by taking one venerable teacher as our support. 455. Original donors - this means those who first gave the ten requisites, residents. The elder of the Sangha on earth - this means the most senior in ordination among all bhikkhus in the world at that time. By dwelling in emptiness - this refers to the attainment of fruition through the door of emptiness. 457. In the Suttavibhaṅga - in the word division. This is said to establish that the offense of pācittiya for consuming preserved salt (which is for life) together with food (which is for a limited time) is established by the method of the Vibhaṅga, because in the Sutta "whatever bhikkhu preserves food or edibles" (Pācittiya 253), only what is for a limited time is referred to. But this is said to prove that the pācittiya offense is found in the Vibhaṅga, as in "how in the Suttavibhaṅga?" There, the Vajjiputtakas considered it blameless to eat food mixed with salt, thinking that the salt was preserved, not the food or edibles. It should be understood that this "one who perceives non-preservation in what is preserved" is quoted from the Suttavibhaṅga to show the offense even for those who perceived it that way. Together with that - together with the salt received previously. There should be a dukkata here - this means that by the power of the statement "received on that very day" instead of "bhikkhus, what is for life is received with what is for a limited time," it is established that what is for life, received previously, when mixed in taste with what is for a limited time, is not allowable even at the proper time. The intention is that there should be a dukkata there. There should not even be a dukkata - if you think there is a dukkata due to preservation, then since there is no fault of preservation for salt that is for life, there should not be a dukkata. But if you think there is a dukkata for that which is mixed in taste with food, do not think so. For then there should be a pācittiya, being food. the meaning is 'to approach'. For here, even by 'for life' and so on, the absence of a dukkaṭa cannot be established. In the Pāli, in 'Rājagahe Suttavibhaṅga' and so on, everywhere the meaning 'in the Sutta and in the Vibhaṅga' should be taken. Since eating at the wrong time and so on are prohibited even in the Sutta, transgressing the Vinaya, going beyond it, is a Vinayātisāra (transgression of the Vinaya). The statement 'Nisīdana (sitting cloth) is called a sadasa (equal measure)' is said to show that it also appears in the Vibhaṅga. For one who makes that the measure, it is made a measure of three vidatthi by the Sugata's vidatthi; but for a dasa (a kind of cloth), a measure of two vidatthi is made. The meaning is that even a nisīdana without a dasa is permissible. The rest here below is everywhere easily understandable. The commentary on the Ten Matters is finished. The method of commenting on the Khandhakas of the Seven Hundred is finished. Thus, in the Samantapāsādikā, the Vinaya commentary, the Vimativinodanī, The method of commenting on the Cūḷavagga is finished. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Commentary on the Parivāra The Great Chapter Commentary on the Section on Enactments 1. The meaning is: 'Now I will make a commentary on the not-obvious meanings of the Parivāra, which is the Vinaya that has been compiled, immediately after the Khandhakas, in the Vinaya-Pariyatti teaching of the Blessed One, whose body is the aggregates of Dhamma, beginning with the aggregate of morality, and whose retinue is pure.' By 'all-seeing eye' means by omniscient knowledge. By 'extremely pure physical eye' means by the extremely pure sensitive eye, which sees even extremely subtle forms within a yojana all around, day and night. In 'Is there an enactment there?' and so on, the meaning 'Is there an enactment there?' and so on should be taken, thus it says: 'Is there an enactment... (and so on)... by whom was it brought?' is the question. 2. By 'questions and answers' means in the answering of questions. By 'Vinītakathā' means 'Vinītavatthukathā' (story of disciplined matters), or this is the reading. By 'by a single origin with two factors' means by a single origin consisting of two factors. Even in the absence of an origin free from two factors, it shows that this offense does not occur without one of those factors. It is not said "by one origin." Now, to show the main factor among those two factors, it is said, "Here, indeed, consciousness is a factor," and so on. Because, when the bodily intimation, which is called right or wrong conduct, arises only through the intention of practice, this designation of an offense is declared by the Blessed One based on those two factors, not without them. Therefore, that consciousness is a factor, a cause, for the body, which is called bodily intimation, not for the offense itself. However, the body arising from that is the immediate cause, and consciousness is the cause of the cause— this is the intention. Thus, in all cases above, where origins are associated with consciousness as a factor, the intention should be understood. By the words of the Parivāra, such as "It arises from one origin," the ultimate nature of an offense as unwholesome, etc.,