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is stated indirectly in the Pāli commentaries. It is established that an offense is merely a conventional reality, and thus the distinction between origins and what arises from them is proven—this should be understood. Referring to this meaning: referring to the meaning that it is impossible to make a pārājika offense, once incurred, into a non-offense by any means of reconciliation. 3. By the ancient great elders: by the great elders who, after the three councils, compiled the books, shining with qualities such as the six supernormal powers and analytical knowledge. Indeed, the compilation of books is like a fourth council. 188. In the Mahāvibhaṅga: in the Bhikkhuvibhaṅga. "Sixteen sections are shown": referring to those sections by which, as primary indicators, this entire Parivāra is called the Sixteen-Sectioned Parivāra. The explanation of the Designation Section is finished. Explanation of the Chapter on Origins. 257. In the Pāli, "Nibbāna and designation": here, because designations like "person," which are conventional truths declared based on conditioned phenomena, do not exist ultimately, it is inappropriate to say that they are endowed with the two characteristics of impermanence and suffering, which are inherent in phenomena of arising and passing away. However, because they are devoid of a self-nature conceived as an agent or experiencer, they are "not-self." it is proper to say. Therefore, this designation also, by commonality of being unconditioned, together with Nibbāna, which is the ultimate reality, is called "non-self, indeed." For even a non-existent convention, because it is not made by any cause, is indeed unconditioned. To show the Lord's coolness of compassion and radiance of wisdom, both "Buddha-moon, Buddha-sun" are said. That by which one declines is decline. The decline of suffering is suffering's decline. The meaning is the cause for the removal of all suffering. The connection is that since other great heroes, Fully Enlightened Ones, also teach the True Dhamma, Angirasa taught the three Piṭakas. "Great virtue" means great benefit. The meaning is that if the Vinaya recitation remains undiminished, then the True Dhamma of practice and penetration also continues, it does not decline. But how does the Vinaya recitation remain? He says, "from both sides," etc. It should be connected as "it remains bound by the Parivāra." "Of that very Parivāra" means "in that very Parivāra." "The origin is made definite" means some are made definite by their origin. The meaning is that in that Parivāra, some training rule has a definite origin, not common to others; that is revealed. "Confusion, origin, and other things" means confusion is the intermingling of training rules by their mutual origins, and origin is the place of promulgation, and other things like persons and objects. "Are seen in the Sutta above" means they are seen in the Parivāra Sutta, both in what was said below and what will be said above. And since this is so, he teaches the Parivāra, which is the cause for the stability of the Vinaya, the support of the entire Dispensation; this is how the connection here should be understood. "Of mixed origins" means origins common to others. "In the beginning, by the former method" refers to the method that came in the very first promulgation section. But in that promulgation section, the origin is also seen, for example, "Where was the first pārājika promulgated? It was promulgated in Vesālī" (Pari. 1). Further on... that it is said to be seen in the Sutta that comes later, referring to the fact that it has come. Tassāti means the training rule included in both Vibhaṅgas. 258. Aniyatā paṭhamikāti means the feminine gender is used with reference to the offense, meaning it is the first undetermined training rule. In the Pāḷi, "nānubandhe pavattininti" refers to the training rule of not following a reinstated nun. 260. In the story of the sheep's wool training rule, since it says, "bhikkhuniyo eḷakalomāni dhovantiyo rajantiyo vijaṭentiyo riñcanti uddesaṃ paripuccha" (Pārā. 576), taking this word "riñcanti," he points out that the training rule is indicated, saying, "In the Vibhaṅga, 'riñcanti uddesaṃ' refers to the training rule of washing sheep's wool." Vassikasāṭikasikkhāpadanti means the training rule concerning seeking a rain-cloak at an improper time (Pārā. 626 ff.). Ratanasikkhāpadanti means the training rule concerning taking care of a jewel or something considered a jewel (Pāci. 502 ff.). 265. In the Pāḷi, "buddhañāṇena" means by the all-knowing wisdom that has penetrated all things. 267. "Na desenti tathāgatā" indicates the prohibition of teaching Dhamma to one holding an umbrella. 269. Akatanti means not mixed with others, meaning it has a definite origin. Or Akatanti means not having come before, meaning it is new. 270. Samuṭṭhānañhi saṅkhepanti: here, saṅkhepo means that similar origins are collected or gathered here, i.e., the heading of origins. Neti means it leads away or removes bad conduct of body and speech, so netti is the Vinaya Pāḷi. Since that itself is Dhamma, it is nettidhamma, as he says, "vinayapāḷidhammassā." The description of the chapter on origins is finished. Intermediate section Description of the chapter on "How many questions" 271. Katiāpattiyoti: the question is asked by imposing unity based on kind, referring to the internal distinctions like sexual intercourse, taking what is not given, etc., within the five offenses such as pārājika. Kati āpattikkhandhāti: the difference here is only that it refers to internal distinctions, each considered as a heap. Vinītāniyevavinītavatthūnīti: from the offense Abstentions indeed, because they are the cause of states like non-regret and joy, are the grounds; thus, they are called 'disciplined grounds'. In meaning, these are indeed blameless states like abstention and so on. That which binds evil, because it is the cause of evil, has obtained the name 'evil'; it destroys the unwholesome side like greed. "Having broken the Dhamma-listening assembly, he goes," means: among many who are sitting together listening to the Dhamma, having disturbed that Dhamma-listening gathering, he rises and goes. "Disrespectful" means indeed not manifesting pleasure where one should be pleased, and not manifesting a sense of urgency where one should be moved. "Bodily forwardness" means improper bodily conduct occurring through arrogance. 274. Loving-kindness arisen by loving-kindness, bodily action. "By both" means by the new monks, and by the elders. "Makes dear" means makes that person an object of affection. "Whom?" he says, "of fellow practitioners." "Having distinguished a person, he eats" is connected with the usual meaning. To show that very distinction of persons, "for so-and-so" and so on is said. "Making free" means, having freed from the slavery of craving, making one dwell freely in tranquility and insight; that is the meaning. "Leads out" means it proceeds. "It conduces to the complete destruction of suffering"; that is the meaning. The explanation of the section on "some questions" is finished. The explanation of the section on the six origins of offenses. 276. "By the first origin of offense" means solely by body. For the Pārājika offense, because it has solely a mental origin, it is said that "no indeed" should not be stated. For the five groups of offenses, from Saṅghādisesa up to Dukkata, because even those without intention are possible, "it may be" is said; the meaning is "the committing might be." Because the offense of wrong speech is prescribed only for disparaging by birth and so on, whether inferior or superior, that (offense) indeed has solely a speech and mental origin. In the second mode of origin, because of the absence of a Pāṭidesanīya offense to be committed solely by speech, "no indeed" is said. But in the third, because of the possibility of a Pāṭidesanīya offense arising from not pleasing a nun who is about to give up (the training) by body and speech, "it may be" is said. In disparaging, even though the Pācittiya offense has the origin of taking what is not given, because of that cause... To show that the offense of ill-spokenness arises only from the fifth origin, in the fourth instance, it was said, "Would one incur an offense of ill-spokenness? No, it should be said." In the fifth instance, it was said, "Yes, it should be said." Even though there is ill-spokenness for one who touches with a bodily gesture, it should be understood as only a dukkaṭa because bodily play is present. But in the sixth instance, even though the body is present, it is not a component of ill-spokenness. To show that the sixth also enters into the fifth origin, "No" was rejected. But not to show that there is absolutely no offense of ill-spokenness there. For it is not that an offense of ill-spokenness does not arise for one who touches with body and speech out of desire for play. For what is incurred only by the fifth, that is also incurred by the sixth, just like the offense of teaching the Dhamma, so it should be understood. The rest is easily understood in the section on origins. The explanation of the section on the six origins of offenses is finished. Explanation of the section on incurred offenses 277. But in the second section, for the ease of quickly seeing the offenses to be incurred by the first origin, only examples like building a hut were extracted. Not because others are absent, for offenses like acting as a go-between are also present. Similarly in the second origin and so on. By "perceiving it as allowable," it shows the absence of intention. By "he builds a hut," it shows the absence of verbal effort. By both, it shows the possibility of dukkaṭa and other offenses solely by body. Similarly, it should be done appropriately above. This, "They arise from one origin," is said here with reference to those shown specifically as arising only from the body.