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pa. 290) like. “Repairing broken and worn-out things” Here, “broken” means cut, “worn-out” means split. Their “repairing” means making them new. “Pariveṇa” means a monastery, which is known or seen by way of its divisions. “There” refers to those monasteries. “Repairing broken and worn-out things” is the connection. “The first month” means the first month of the rainy season. This is a usage for continuous connection. Since many rules for dwellings have been laid down, and in the section on dwellings (Cūḷavagga 294 onwards), many actions related to dwellings are prescribed, it is said, “by the Blessed One…etc…praised.” “On the second day” means on the second day from the day they thought, “We will repair the broken and worn-out things.” They thought this on the very day of the Rains Retreat invitation. “Like the abode of Siri” means like the dwelling place of Siri (goddess of fortune). It is said, “and like a single watering place for the birds of the eyes of gods and humans,” meaning that just as birds gather at one watering place, the eyes of all people fell only on the pavilion. “The charm of the world” means the delightful state in the world, or that which is worthy of delight, hence “lokarāmaṇeyyakaṃ.” “The essence of what is to be seen” means the essence among things to be seen, that which is very clear from that, is “daṭṭhabbasāramaṇḍaṃ.” Or, “daṭṭhabbasāramaṇḍa” is a pavilion (maṇḍapa) because it has a beautiful, essential, distinguished ornament. “Maṇḍapa” means that which drinks (pāti) or wards off the sun's rays (maṇḍa). “With a charming canopy from which various flower garlands and pearl pendants seem to flow out or emit” means that it has a beautiful, lovely canopy from which various flower garlands and pearl pendants seem to flow out, to emit, to send forth. Because of the ground work, which was adorned with various flower offerings and perfectly finished, it is said, “like a floor inlaid with jewels.” Here, “maṇikoṭṭimatalaṃ” means a floor made by inlaying jewels. It is said to be like that. “Worthy of a seat” means worthy of sitting. “Inlaid with ivory” means inlaid with tusks. “Inclined” means brought near. “Without clinging” means not grasping any phenomenon by way of craving and views. "Kathādosoti" means there is no untruth in the discourse. "Yathāvuḍḍhanti" means not transgressing the order of seniority. "Eketi" means some of the middle reciters. For it should be understood that all that was said before is also said by the middle reciters. But the Dīgha reciters say, "The elder came to the assembly by foot." Some of them say, "By air." They say, "All of them, because of the existence of the days they arrived in such and such a way, took one by one and spoke in such and such a way." "Kaṃ dhuraṃ katvāti" means making whom the chief. "Bījaniṃ gahetvāti" here, the taking of the fan should be understood as customarily done by the assembly for the purpose of relieving the hand restlessness and covering the facial distortions of the Dhamma speakers. For this reason, even the Buddhas and disciples, who have attained extreme restraint, take a mind-fan just to show the custom of Dhamma speakers. "First, friend Upāli, where was the Pārājika rule laid down?" How is its priority before the council established here? Because its priority is established by the order of the Pātimokkha recitation, etc. For the three Piṭakas were mostly recited in this order during the lifetime of the Blessed One, and later were chanted in the same order, especially the Vinaya and Abhidhamma Piṭakas. This should be understood. "Kismiṃ vatthusminti" the locative case is for the sense of sign. "Antarā ca, bhante, rājagahaṃ antarā ca nāḷandanti" means between Rājagaha and Nāḷandā, in the middle of the interval. But because it is connected with the word "antarā," the accusative case is used. "Rājāgāraketi" means in a house built for the king's play. "Ambalaṭṭhikāyanti" means the king's garden of that name. "Kena saddhinti" why is it said here? Because this was not said by the Blessed One alone, but some things were also said by the king, therefore, it is said in this way, without saying "kamārabbhā" (beginning with whom). "Vedehiputtenāti" this is the son of the Kosala king's daughter, not the son of the Videha king's daughter. Because the mother Wise ones, therefore, she strives, endeavours, exerts herself with knowledge, and thus it should be understood that she became known by the name 'Vedehī'. Thus, having shown the First Great Council by means of its signs, purposes, times, places, speakers, agents, and instruments, now, in order to show the various kinds of skill and the divisions beginning with the one-fold regarding the Dhamma and Vinaya established therein, he said, 'all this,' and so on. Here, regarding 'the unsurpassed perfect enlightenment,' the path-knowledge, which is the proximate cause of unobstructed knowledge, and the unobstructed knowledge, which is the proximate cause of path-knowledge, is called 'perfect enlightenment.' By 'one who reviews,' it is said, referring to the Dhamma that proceeds by way of exclamations and so on. By 'the taste of liberation' is meant the taste of Arahantship's fruit, or the attainment of liberation, because it produces the highest fruit, or the function of liberation, because it brings about the ultimate liberation from defilements. Here, by 'the remaining Buddha-word is Dhamma,' although Vinaya is also Dhamma, being part of the Pariyatti and so on, nevertheless, the word 'Dhamma,' used in a distinct sense in the presence of the word 'Vinaya,' indicates the tradition that is free from the Vinaya tradition, just as in 'the accumulation of merit and knowledge,' 'cows and bulls,' and so on. This is the brief meaning of the verse 'Through many births in saṃsāra –': I, searching for the craving-carpenter, the maker of this house of existence, not having attained that enlightenment-knowledge by which it is possible to see it, from the time of my aspiration until now, for countless hundreds of thousands of births, I have run through, I have wandered in, this cycle of saṃsāra, because birth, being mixed with old age, sickness, and death, is suffering to undergo again and again, and it does not cease as long as that (craving) is not seen; therefore, the meaning is 'I have run through, searching for it.' By 'You are seen!,' now you are seen by me, who has penetrated all-knowledge. By 'Again a house,' again this house of mine, called existence. By 'You will not make,' you will not do. He states the reason: 'all your,' and so on. All your remaining defilement-rafters have been broken by me. Of this house of existence made by you, ignorance The constructed peak, the pinnacle, is dismantled, destroyed. My mind has gone, making Nirvana, the unconditioned, its object. And I have attained, have reached, the fruit of the path to Arahantship, which is the destruction of cravings. Some, however, say, "The mind gone to the unconditioned itself attained the destruction of cravings." "Some" means the Khandhaka reciters. "On the day of the full moon" should be connected with "arose in one who was reflecting on this," not with "one who had attained omniscience." "With knowledge accompanied by joy" means with knowledge conjoined with joy. "I invite" means I inform, I make known. "In the middle" means in the interval, in the midst. "Suttanta Piṭaka" should be understood as: just as "kamma" is "kammanta" (work), so "sutta" is "suttanta" (discourse). "Not chanted" refers to the Khandhaka on chanting (Cūḷavagga 437 onwards), the Kathāvatthu, and other treatises. It is called "sixteen entourages" because it is characterized by sixteen sections. Thus, in the Parivāra Pāḷi (Parivāra 1 onwards), it is stated, "Where was the first Pārājika laid down?" and so on. The section on laying down, the section on the origin of the story, the section on transgression, the section on compilation, the section on origin, the section on legal questions, the section on settlement, the section on collection— these are the eight sections. Thereafter, the same eight sections are stated again with a specific difference in cause, such as "Where was the Pārājika laid down due to engaging in sexual intercourse?" (Parivāra 188). Thus, because the Bhikkhu Vibhaṅga and the Bhikkhunī Vibhaṅga are expounded by means of these sixteen sections, the Parivāra, characterized by sixteen sections, is to be understood as "having sixteen entourages." "For the purpose of strengthening and loosening" should be applied respectively to offenses blameworthy by the world and offenses blameworthy by the Vinaya. "Ajjhācāra" is conduct that has arisen overcoming the time of restraint, a transgression. "By that" means by that reason, such as having various methods. "This" refers to the verse "having various special methods," and so on. "Of this" means of the Vinaya. "The other" refers to the Sutta. "For one's own benefit, for others' benefit," and so on. Here, by the word "etc." in "hedeti," it includes meanings such as in this very life and in the next life, and worldly and supramundane, etc. Because it is spoken in accordance with the disposition of the trainable, not teaching like the Vinaya, which establishes commands by way of authority, but spoken in accordance with the disposition of the trainable, suitable to their character. Not teaching by way of gradual training, etc., but showing the trainees' development in due course, he said: "Like fruit from a crop." Showing that only those endowed with means succeed, he said: "Like milk from a cow." Indeed, one does not obtain milk by milking a cow at its horns, etc., or at the wrong time, or one that has not given birth. "Yanti" (they go) because. "Here" means in the Abhidhamma. "Abhidhamma" means the doctrine free from confusion with Vinaya ordinances, as in "even if there is no offense in the emission of semen during a dream, unwholesome volition is found," etc.