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meaning, it is a pācittiya for one who speaks face-to-face with the intention of reviling, with all seven groups of offenses. "It is a dukkaṭa," meaning, it is a dukkaṭa for one who speaks with the intention of reviling. "Thus, the assembly of that Blessed One grew, that is, by mutual admonition and mutual encouragement." Establishing the method of the Kurunda Commentary according to this saying, it states, "But in the Kurundi..." and so on. "In all places" means in all commentaries. "When the 'yya' sound is reached, the 're' sound is said to be passed over," so it says, "when the 're' sound is not passed over." Since the Uposatha is a ñatti-kamma (declaration-act), when the ñatti is complete, the Uposatha is said to be performed. So it says, "when the 'yya' sound is reached, it is not obtained." "This and that" refers to "killing living beings, taking what is not given," and so on. "So-and-so is not a recluse, not a lay follower" -- for one who speaks behind the back with the intention of reviling, it is a dukkaṭa. But for one who speaks face-to-face, it is a pācittiya. Just as in "the maiden sees no sun," the meaning "the maiden does not see the sun" is obtained, similarly, in "having caused no opportunity," the meaning "having not caused an opportunity" is obtained. So it says, "As for that..." and so on. The one who accuses is an ordained person (upasampanna), meaning, one who has attained the status of an ordained person. In that, the perception of purity. The rootlessness of the pārājika with which one accuses, based on what is seen, etc. Accusation face-to-face with the intention of causing removal. The accused's immediate knowledge of it. These are the five factors here. The explanation of the first training rule concerning malicious accusation is finished. 9. Explanation of the second training rule concerning malicious accusation 391. In the ninth, "having seen," means having seen the goat acting improperly with the she-goat. "Mettiyā the bhikkhunī" -- referring to her by her former state as a bhikkhunī, using a past-tense designation. "Only in Veḷuvana" -- this is said referring to the time of the meal distribution mentioned by them, not taking the Elder's alms-round time. "Kacci no" means "kacci nu" (is it not?). "They reported this matter" -- taking a small part, a mere hint, of a different kind of legal case. They reported the state of not being ruined by the pārājika offence. 'Aññabhāgassa' means of another portion. It is said to be the portion designated as the state of being an animal-born goat, different from the elder's state of being a human monk. 'Idaṃ' refers to the goat by a general neuter designation. The meaning is 'this is a goat-kind', or 'this is a goat' is said. Or, the neuter designation is dependent on the word 'adhikaraṇa'. It is said that 'this is the case designated as a goat'. 'Aññabhāga' means another portion designated as the aforementioned state of being an animal-born goat, the meaning is 'another portion'. 'Assa' means of the goat. "Aññabhāgiya is related to another portion" is the meaning of the first analysis, "Aññabhāgiya possesses another portion" is of the second analysis. By both analyses, 'aññabhāgiya' is said to be just the goat. Setting aside the state of being an animal-born goat, even though there is no separate goat in the ultimate sense, just as in "the body of the image" and so on, even in non-difference, by conceiving difference, according to the prevailing worldly usage, it is said, "this belongs to another portion, or another portion exists for it." Now, expanding and showing the meaning stated by both analyses, he says "who indeed is he" and so on. 'So' means that goat. Its connection is with "hoti". 'Tato' means from that human birth and from the state of being a monk. Or 'so aññabhāgo' means the other portion designated as the aforementioned state of being an animal-born goat. 'Assa' means of the goat. It should be construed that that goat obtains the designation of 'aññabhāgiya'. To show in its true nature the meaning stated below, "'Adhikaraṇa' is the basis, the object, the foundation", he says "yasmā ca" and so on. 'Tesaṃ' means of Mettiya and Bhūmajaka. 'Imaṃ' means this goat. 'Nāmakaraṇasaññāya' means by the designation called 'naming', it should be construed that that goat is to be known as the 'adhikaraṇa'. 'Taṃ hi sandhāya' means, by those monks who were questioned, "Surely a trick has been played by you, what do you say, what did you see?", "chag..." seeing Alaka's misconduct, because it was said, "we gave him the name Dabba," it refers to that goat, which was the basis for the designation of naming. "Those bhikkhus" means those inquiring bhikkhus. Because even a trace of an offense was attributed to the person himself, it was said, "they are merely traces of persons." But in the word-analysis... (etc.) ... by this "it should be known," the reason for not mentioning the case (adhikaraṇa) called "goat," which is the basis of the designation of naming, is stated. 393. Here, in "of a different-part case," another word "adhikaraṇa," which is a counterpart to the word "adhikaraṇa" found in the Pāli, having been extracted as having a meaning common to both the Pāli word and others, it was said, "adhikaraṇa means four adhikaraṇas." Indeed, when showing the meaning by way of extracting the meaning, another word, a counterpart to the word found in the Pāli, should be extracted as having a meaning common to both. And one should not extract one thing and explain the meaning of another. Therefore, it should be understood that another word "adhikaraṇa," a counterpart to the word "adhikaraṇa" found in the Pāli, common to the meaning of both, has been extracted. Therefore, it is said, "adhikaraṇa, by common usage of the word, means the four adhikaraṇas that arise by way of extracting the meaning." And that accusation mentioned at the end... (etc.) ... refers to when a bhikkhu is seen committing a Saṅghādisesa, and has the view of a Saṅghādisesa regarding a Saṅghādisesa, and one accuses him of a Pārājika, and so on. It speaks with reference to such accusations. Offenses of sexual transgression are inherently similar. But other offenses like taking what is not given, etc., even if they are Pārājika offenses, are inherently dissimilar. Therefore, it is said, "due to similar and dissimilar inherent nature." "Due to similar and dissimilar inherent nature" means due to being similar and dissimilar in nature. Indeed, the first Pārājika is similar in nature to the first Pārājika offense due to sexual passion. It is dissimilar due to the human body associated with hatred. But since it is said, "an offense-case may be of the same class as another offense-case, or it may be of a different class," by the order of enumeration, the same class "Without specifying that, why is 'belonging to another' first stated?" he says, "Beginning from the start," and so on. "In the manner stated" means in the manner stated by "from similar and dissimilar objects," and so on. Because it is said, "arisen depending on Sangha-acts," it seems that a business-dispute is separate from a Sangha-act, so he says, "But what?" and so on. Because it is said, "a business-dispute is just a business," it is said, "this is just a designation for Sangha-acts." If so, why is it said, "arisen depending on Sangha-acts"? He says, "Even so," and so on. The characteristic of "what should be done" stated by the Blessed One for each Sangha-act, because the Sangha-act is accomplished from that, it deserves to be called a Sangha-act by way of result-analogy, so he says, "because it arises depending on the characteristic of the act that one has in mind." Because Mānattas and so on arise depending on Sangha-acts like Parivāsa, and because acts like suspension, boundary-designation, and so on, arise depending on acts like removal and boundary-abolition, it is said, "the former Sangha-act," and so on. 395-400. "Having made it with a basis" means having made it with a person as the basis. "By long and so on" means by long, short, dark, fair, and so on. "By seen and so on" means by seen, heard, and so on. "Like a copper plate" means like an iron plate. The factors are similar to those stated in the first corrupted fault, but here, taking up a small portion of some part is additional. The explanation of the training rule concerning the second corrupted fault is finished. 10. Explanation of the training rule concerning the first schism in the Sangha. 410. In the tenth, those who are weak, of little strength, unable to make an end of suffering by practicing forest-dwelling and so on, referring to them, he says, "they lead to an obstacle on the path for many young men of good family." "Endowed with the patience of endurance" means endowed with patience characterized by enduring cold, heat, and so on, as stated by "he is patient with cold," and so on. "The word of the letter is supreme for him" means he is supreme in words. For indeed, for a person who hears much, speaks much, remembers much, recites much... With that birth, there is no comprehension of the Dhamma. This one is called "one whose goal is the word." "Having accomplished" means "having produced." "Does not accomplish" means "does not bring about." It is said that one cannot bring about forest dwelling. "Uddhamma" is that which is removed from Dhamma. "He would be not omniscient" means he would be not omniscient due to not knowing what is suitable for them. By the saying, "Monks, one should not enter the rainy season without a dwelling place" it is said, "But four... ...it is indeed forbidden." Referring to this very statement, it is said in the Pāli, "For eight months, Devadatta, I have allowed the root-of-a-tree dwelling." "By three aspects" means by three ways, by three reasons. "Doubted, free from both" means not relying on "seen" and "heard," but merely doubted, "Was this killed and prepared for the sake of this monk?"