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this is the connection," thus connected in prior and subsequent parts. "Ācariyaparamparā" is indeed a synonym for "theravādaṅga," meaning the succession of elders. "Dve tayo parivaṭṭā" means two or three successions. "And indeed, by these three characteristics" refers to the three characteristics mentioned below, beginning with "his Sutta is well-received." And here, by the first characteristic, the state of the Vinaya being well-grasped is stated. By the second, well-grasped characteristic, immovability and firm establishment are stated. By the third, he is able to decide even that which is not in the Pāli or the commentary by the word of the teachers. They are said. When the case has arisen, meaning, when the case, which is an accusation, or an offense, has arisen in the midst of the Sangha, it means it is brought forward. Explaining what was said, he said: "When spoken by the accuser and the accused, it should be said." Some, however, interpret it thus: "When the case has arisen by the accuser, and when spoken by the accused, it should be said." Others, however, interpret it thus: "When spoken by the accuser and the accused, and by the Vinaya-holder, it should be said." However, this interpretation: "When spoken by the accuser and the accused, it should be said," is to be understood as more excellent. "The case should be looked into" means the case of each respective training rule should be looked into. For this (statement): "With grass or with leaves... ...whoever should come, there is an offense of wrong-doing" (Pārā. 517), this was laid down in the case of the Nissaggiya training rule concerning asking from an unknown person. Because the offenses of grave offense and wrong speech are not included in the 'mātikā' (list of offenses), it is said: "one of the five offenses." "Or another offense" refers to the offense of wrong-doing that comes in such passages as: "Perceiving it as the wrong time when it is the right time, there is an offense of wrong-doing; being doubtful about the time when it is the right time, there is an offense of wrong-doing" (Pāci. 250). "Among other training rules" means including the settled case, in each and every other training rule. "Subtle" is said because of the swift changeability of the mind, which is difficult to understand even by oneself, and changes quickly. Therefore, it is said: "swift-minded." "Swift-minded" means their mind is swift, quickly changing. "They" refers to those offenses. "Having that as its basis" means those offenses of taking what is not given and quarreling with people have that as their basis, their ground, their cause. "Having purified the precepts" means not paying attention to the remorse that arose concerning a certain matter, but purifying the remaining precepts. Because of its obviousness and ease of application, it is said: "First, pay attention to the thirty-two parts." However, if one is familiar with another meditation object, that very object should be paid attention to. "He connects the meditation object" means without showing any break in between, the state of being an object together with the mind... he strives for a long time. If he is a vipassanā meditator, the formations become manifest and appear to him. If he has committed a pārājika transgression, even if he does not wish to remember it, it appears to him again and again as a cause for remorse, and he does not find one-pointedness of mind. Therefore it is said, "he does not strive in meditation," and so on. "He knows by himself" means he knows on his own. This is an instrumental case in the sense of "by oneself," meaning "the self knows." "Other deities know" means other deities, who are mind-readers, besides the guardian deities, also know. Here ends the description of the fourfold Vinaya. Description of the characteristics of a Vinaya-holder. Description of the term "bhikkhu." "Therefore" means because, removing the particle "pana," it uses the pronoun "yo" (whoever) to indicate a person without specific limitation. "In this" refers to this pronoun "yo." Since "pana" is merely a particle, explaining the meaning of "yo," it says, "it means 'whoever'." "Whoever" means whoever it may be, whoever is spoken of. "Or one endowed with the burden of dwelling" means or one endowed with the burden of insight. "In the precepts" means in the natural states. "Begs" means asks. "Whether obtaining or not obtaining" means whoever begs, seeks alms, searches for them, whether he obtains them or not, still he begs, therefore he is a bhikkhu— this is the meaning here. "By noble begging" means by the noble begging described as, "The noble ones stand for this, this is the begging of the noble ones," not by begging like the poor, the wanderers, the merchants, or the beggars, saying, "Give, give!" "Alms-round" means gleaning for food. "Because of having approached" means because of having undertaken. "Food from a carrying-pole" means food brought on carrying-poles. "By difference in value, touch, and color" means by the previous natural state being abandoned in terms of value and so on. Here, the abandonment of the previous natural state is intended as "difference." Dirt is that which cannot be removed by washing. Filth is that which can be removed. "Wearing torn robes" is an explanation for "one wearing torn robes." is used in the sense of 'bhikkhu'. "Endowed with supporting conditions" means endowed with supporting conditions from having previously given the eight requisites. For whoever gave the eight requisites, such as robes, or just a bowl and robes, to an Ariya such as a Stream-enterer, or to an ordinary person endowed with virtue, and made the aspiration, "May this gift of requisites be a condition for attaining the state of 'Come, Bhikkhu' in the future," it should be understood that this, when there is a full accumulation of merit, leads to the attainment of miraculous requisites in the presence of the Buddhas. "Brahmaghosam" means a supreme voice, or a voice like that of Brahma. "Brahmacariyam" means the holy life of the Dispensation and the holy life of the path. It should be connected with "for the complete ending of suffering." "Bhaṇḍū" means shaven. "Vāsī" means a tooth-stick cutter. "Bandhanam" means a body-binding. "Yutto bhāvanānuyogo assāti yuttayogo, tassa yuttayogassa, bhāvanānuyogamanuyuttassāti vuttaṃ hoti." This means that he is devoted to the practice of development, or engaged in the practice of development. "Like the sixty-year-old elder" is said to illustrate his perfection in postures. "Buddhācariyako" means that the Buddha himself was his preceptor for going forth and his preceptor for full ordination. "At the first enlightenment" means at the very first time, because there were no other full ordinations, so it says, "at the first enlightenment, at one time." "Pañca pañcavaggiyattherā" means the five elders of the group of five. "Tīṇi satam" means three hundreds; the word order is inverted for the sake of metrical ease. "Eko ca thero" refers to Aṅgulimāla Thera. "Na vuttā" means not mentioned in the commentary. "Tatthā" means in the Vinaya Pāḷi. The Blessed One, sitting in the Perfumed Chamber in the Veḷuvana Great Monastery, knowing that Mahākassapa Thera had gone forth for his sake, went alone three gavutas on the road to meet him, and sat cross-legged at the foot of the Bahuputta Nigrodha tree. When Mahākassapa came to him and showed the utmost reverence, saying three times, "The Blessed One, venerable sir, is my Teacher, I am a disciple; the Blessed One, venerable sir, is my Teacher, I am a disciple," to show the great reverence of Elder Mahākassapa, who stood having declared his discipleship, and his own great power, the Buddha said, "Whoever, Kassapa, not knowing, would say 'I know' of a disciple who is thus endowed with all his heart, with a serene mind, and would show such supreme reverence, or not seeing, would say 'I see', his head would split, or burst into seven pieces, like a palm fruit whose stalk is cut. I, Kassapa, knowing, say 'I know', seeing, say 'I see'." (Saṃ. Ni. 2.154) Having said this, to abandon the pride of birth, the pride of lineage, the pride of beauty, he admonished Elder Mahākassapa with three exhortations, saying, "Therefore, Kassapa..." and so on. Therein (Saṃ. Ni. Aṭṭha. 2.2.154), "tasmātiha" means "therefore", which is to say, "because I, knowing, say 'I know', and seeing, say 'I see', therefore" is the meaning. The particles are "ti" and "ha". Or "iha" means "in this teaching", and "ta" comes for the sake of euphonic conjunction. "Evaṃ sikkhitabbaṃ" means "it should be trained in the manner now being spoken of." "Tibbaṃ" means "intense, great". "Hirottappañca" means "shame and fear of wrongdoing". "Paccupaṭṭhitaṃ bhavissati" means "it will be established even before approaching." For when that is so, respect and reverence will be established before them. And whoever approaches having established shame and fear of wrongdoing towards the elders and so forth, the elders and so forth also approach him with shame and fear of wrongdoing. This is the benefit in this. "Kusalūpasaṃhitaṃ" means "connected with wholesome things", meaning "connected with blameless states". "Aṭṭhiṃ katvā" means "making oneself firm with that Dhamma", or "making that Dhamma firm, saying 'this is my Dhamma'." "Manasi katvā" means "placing in the mind". "Sabbacet" Having gathered it well, not allowing even a little bit of the mind to go outside, having gathered it with a mind completely gathered. 'With attentive ear' means with ear placed, meaning, with ear fixed on the Dhamma. 'Thus indeed should you train yourselves' means having applied the ear of knowledge and the ear of faith, thinking "I will listen carefully to the Dhamma taught by me," thus indeed should you train yourselves. 'And my mindfulness of the body is accompanied by pleasure' means in the impure things and in breathing,