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nascent insight. Disenchantment is strong insight that has reached its peak and leads to emergence. Dispassion is the noble path. Liberation is the fruit of arahantship. For all four noble paths are conditions for the fruit of arahantship. Knowledge and vision of liberation is the knowledge of review. Knowledge and vision of liberation for unconditioned final Nibbāna means for final Nibbāna without conditions. For it is a condition for unconditioned final Nibbāna, that when it is attained, one must certainly attain final Nibbāna. This talk is for this purpose means this talk on the Vinaya is for this purpose. Consultation is consultation on the Vinaya. Condition is this sequence of conditions, such as "the Vinaya is for restraint," is also for this purpose. Listening attentively is listening attentively to this talk on the sequence of conditions. The knowledge that arises after hearing this talk is also for this purpose. That which is the liberation of the mind without clinging means that this liberation of the mind, which is the fruit of arahantship, without clinging to the four clingings, is also for this purpose; the meaning is, it is for unconditioned final Nibbāna. 367. The first verse of the verses on the practice of application has already been explained. "One who is unskilled in the basis, the fault, the offense, the origin, the manner, does not know the before and after" means that "basis" and so on are connected with the phrase "does not know." "Unskilled" is connected with "such a one is indeed." Therefore, the explanation here is: The bhikkhu who does not know the basis of a Pārājika offense and so on, does not know the four kinds of faults, does not know the seven kinds of offenses, does not know the origin, such as "this training rule was laid down in such and such a city," does not know the before and after, such as "this is the earlier statement, this is the later statement," does not know what is done and what is not done, He does not know. And by 'samena' (properly), it is said that he does not know what is done and what is not done, by means of the same ignorance of not knowing what comes before and what comes after. Thus, the connection with the word 'na jānāti' (does not know) should be understood. As for what is said, 'ignorant of the manner' (ākāraakovido), there 'ignorant of the manner' means ignorant of what is a cause and what is not a cause. So, he who does not know the basis and so on, and is ignorant of the manner, such a monk is indeed called 'apaṭikkha' (not to be looked at/rejected). The words 'kamma' (procedure) and 'adhikaraṇa' (legal case) are also connected with the word 'na jānāti' (does not know). This is the explanation here: In the same way, he who does not know the procedure, and does not know the legal case, and is unskilled in the seven kinds of settlements, and is indeed stained by lust and so on, malicious and deluded, goes out of fear due to fear, goes out of delusion due to delusion, and due to being stained and malicious, goes out of desire and hatred, being unable to convince others, is not skilled in convincing, being unable to see what is a cause and what is not a cause, is unskilled in discernment, having obtained a faction of his own kind of assembly, is partisan, being outside of shame, is shameless, being endowed with black deeds, is a doer of black deeds, due to the absence of respect for the Dhamma and respect for persons, is disrespectful, such a monk is indeed called 'apaṭikkha' (not to be looked at/rejected), meaning he should not be looked at, not be observed, not be appointed to a position of authority, supremacy, or leadership after being approved. The method of explanation for the verses of the bright faction should also be understood in the manner stated. The explanation of the Minor Dispute is finished. The Major Dispute Explanation of what should be known by one who speaks, and so on. 368-374. In the Major Dispute – or from one basis to another basis, it is transferred, saying, "The basis of the first pārājika has been seen or heard by me," and then being questioned again, being pressed, he says, "The basis of the first pārājika has not been seen by me, nor heard; the basis of the second pārājika has been seen or heard." In this same way, the transfer of the remaining bases, the transfer from one transgression to another transgression, and the transfer from one offense to another offense... should be corrected. But whoever, having said "It was not seen by me, not heard," afterwards says "This was seen or heard by me," or having said "It was seen or heard," afterwards says "It was not seen or not heard," this one should be understood as denying and then affirming, or affirming and then denying. This is called acting contradictorily. 375. "Appearance or non-appearance" refers to the precept concerning the emission of semen, in terms of blue and other colors, or their absence. "Giving a word" refers to acting as a go-between. The three, starting with physical contact, are stated in their own form. Thus, these five should be understood as the preliminary part, the preliminary application, of sexual intercourse. 376. The four acts of announcement are those beginning with "by unrighteousness." The same method applies to the rest. Thus, four sets of four make sixteen. Description of what should not be gone to (wrong courses of action) 379. "He acts for the harm of many people" means: When a Vinaya-holder decides a case in such a way, swayed by desire and so on, the Sangha in that monastery splits into two. The bhikkhunis who live by their advice also become two factions. Laymen, laywomen, boys, and girls, and even their guardian deities, likewise split into two. From the earth deities upwards, even to the Akanittha Brahmas, they become two factions. Therefore it is said: "He acts for the harm of many people... for the suffering of gods and humans." 382. "Relying on unevenness" means relying on uneven bodily actions and so on. "Relying on a thicket" means relying on the thicket of wrong views, views that grasp at extremes. "Relying on the strong" means relying on strong, well-known bhikkhus. 393. "Disregarding him" means disregarding his word. Or it is a genitive of use, meaning "disregarding that." 394. "For what purpose" means "for which purpose." "That purpose" means that purpose. The rest is clear everywhere. The description of the Great Battle is finished. Divisions of Kathina Description of the meaning of Kathina and so on 403. In the Kathina – "eight mātikās" (headings) are the eight mentioned in the Khandhaka, beginning with "near departure." The benefits of the impediments are also mentioned previously. Yes, it is. 404. "Of the effort" means of the effort that is made, such as fetching water, for the sake of the seven kinds of preliminary actions like washing robes. "Which phenomena are conditions by way of immediate contiguity?" means, which phenomena become conditions by being immediate in the future? "By way of contiguous contiguity" means by way of very immediate contiguity, asking about immediate contiguity in a closer way. "By way of support" means, which phenomena become conditions by having become like a support or basis for the arising effort? "By way of strong support" means by way of the approaching support; asking about the support in a closer way. "By way of pre-arising" means by this, asking about the conditionality of what arose first. "By way of post-arising" means by this, asking about the conditionality of what arises later. "By way of co-arising" means by this, asking about the conditionality of what arises neither before nor after. "Of the preliminary action" means of the preliminary action like washing. "Of the removal" means of the removal of old robes and so on. "Of the determination" means of the determination of the Kathina robe and so on. "Of the spreading" means of the spreading of the Kathina. "Of the categories and the impediments" means of the eight categories and the two impediments. "Of the material" means of the Kathina material like the outer robe; the rest is as stated. Having thus asked about all that is obtained and not obtained, now, showing what is obtained for which, he gives the explanation in the manner of "the preliminary action for the effort" and so on. Its meaning is: what was said "which phenomena for the effort" and so on, there it is said, the preliminary action is a condition for the effort by way of immediate contiguity, and by way of contiguous contiguity, support, and strong support. For, since all seven kinds of preliminary action for the effort are made for the sake of the preliminary action to be accomplished by that effort, therefore it is a condition by these four conditions. But in the case of pre-arising condition, this water Among present conditions, not even one condition is obtained, but rather, it is itself a pre-nascent condition for the preliminary act, because when there is effort, the preliminary act is accomplished. Therefore it is said – "Effort is a condition for the preliminary act by way of pre-nascent condition." But it obtains a post-nascent condition, therefore it is said – "The preliminary act is a condition for effort by way of post-nascent condition." Indeed, that effort is made for the sake of the preliminary act which arises later. But as for co-nascent condition, apart from the fifteen conditions reckoned as the benefits of the mātikā and palibodha, not even one other condition among effort and so on is obtained, for indeed, these fifteen conditions together with the spreading of the kathina arise simultaneously, thus they are co-nascent conditions for each other. Therefore it is said – "The fifteen conditions are conditions by way of co-nascent condition." By this method, all explanations of terms should be understood. Explanation of the division of the origin of the preliminary act and so on. 405. The explanation of the question,