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which is an attainment based on listening to others, free from reliance on others’ words, and free from grasping at methods, not by a wisdom that is self-originated— this is the intention. Dwells having attained: dwells having reached and accomplished. The explanation of the Seven-fold Section is finished. The Explanation of the Eight-fold Section 328. In the eight-fold section, by seeing the eight advantages: “Here, monks, a bhikkhu has committed an offense. He holds the view that it is not an offense. Other bhikkhus hold the view that it is an offense. If, monks, those bhikkhus know that bhikkhu thus: ‘This venerable one is learned, has mastered the teachings, is a Dhamma-holder, a Vinaya-holder, a Mātikā-holder, is wise, skilled, intelligent, conscientious, scrupulous, desirous of training. If we suspend this bhikkhu for not seeing the offense, we will not perform the Uposatha with this bhikkhu. We will perform the Uposatha without this bhikkhu. From that, there will arise for the Saṅgha quarrel, contention, dispute, controversy, schism, faction, division, disunity.’ Monks, by bhikkhus who are fearful of schism, that bhikkhu should not be suspended for not seeing the offense.” (Mahāva. 453) By seeing the eight advantages stated in this and similar passages. Not performing the Uposatha and so on with him is a disadvantage, as it leads to schism. Performing it is an advantage, as it leads to harmony. Therefore, by seeing these eight advantages, that bhikkhu should not be suspended—this is the meaning. Also in the second eight-fold section, by seeing the eight advantages: “Here, monks, a bhikkhu has committed an offense. He Regarding that offense, he holds a view of non-offense. Other monks, regarding that offense, hold a view of offense. If, monks, that monk knows those monks thus: ‘These venerable ones are indeed learned, well-versed in the scriptures, upholders of the Dhamma, upholders of the Vinaya, upholders of the Mātikā, wise, skilled, intelligent, conscientious, scrupulous, desirous of training. They are not capable, for my sake or for the sake of others, of going astray through desire, hatred, delusion, or fear. If these monks will suspend me for not seeing the offense, they will not perform the Uposatha with me, they will perform the Uposatha without me, there will arise from that a quarrel, strife, dispute, contention, schism in the Sangha, a split in the Sangha, a division in the Sangha, a difference in the Sangha,’ then, monks, by a monk who fears schism, that offense should be confessed even out of faith in others.” (Mahāva. 453) Meaning, by one who clearly sees the eight disadvantages mentioned at the beginning. By the seven mentioned in the Pāli: “Beforehand, he thinks, ‘I will speak falsely.’ While speaking, he thinks, ‘I am speaking falsely.’ After speaking, he thinks, ‘I have spoken falsely.’ having set aside his view, having set aside his acceptance, having set aside his preference, having set aside his disposition.” (Pārā. 220) Thus by these seven. “Unchastity” means “from ignoble conduct.” “He should not eat at night or at improper times” means one who has observed the Uposatha should not eat night food or improper daytime food. “He should lie on a bed or on the ground, or on a spread” means he should lie on a suitable bed, or on ground prepared with plaster etc., or on a spread made by spreading grass, leaves, straw, etc. “This indeed is called the eight-limbed Uposatha” means this Uposatha, observed by one not engaging in killing etc., is called “eight-limbed” because it is endowed with eight factors. “What is not made allowable, what is not received,” etc. are the eight called “not surplus.” Ghee, etc., on the eighth, at dawn, becomes subject to relinquishment. These should be understood by combining them in groups of eight: the previous eight are one... eight, then removing one, and adding one to each of the remaining ones, in this way, other eights should be made. The explanation of the section on eights is finished. The explanation of the section on nines 329. In the nines, 'grounds for ill-will' means causes of ill-will. 'Remedies for ill-will' means causes for the removal of ill-will. 'How is that to be found here?' means, 'How, for what reason, can that act of harm not exist in this person?' 'Another person harms another according to their own will' —thinking thus, one removes ill-will. Or, 'If I were to become angry, how, for what reason, could that act of anger be found in this person, since it is meaningless?' This is the meaning. For beings are owners of their actions; by whose will do they become suffering or happy? Therefore, it is merely my anger towards him. This is the intention. Or, 'How, for what reason, could that act of anger be found in this person, since in ultimate reality there is no one to be angry at and no one who is angry?' This is merely a designation, this fivefold aggregate which is called 'being'. And these formations are temporary, momentary. Who is angry at whom? This is the meaning. 'How is gain?' is also a reading. 'If I were to become angry here, what gain would there be for me in that act of anger? What would be the gains, other than the arising of harm?' This is the meaning. And in this sense, the particle 'hi' is merely an emphatic particle. 'Dependent on craving' means two cravings: craving for seeking and craving for what is sought. The craving by which one seeks and searches for possessions by following paths like those of goats and sheep, this is called craving for seeking. The craving for those things that have been sought, searched for, and obtained, this is called craving for what is sought. Here, craving for what is sought should be understood. 'Searching' means searching for objects like forms. This occurs when there is craving for seeking. 'Gain' means the acquisition of objects like forms. This is searching. When there is gain, there is determination. Determination, however, is fourfold, by way of knowledge, craving, views, and thoughts. Among these, “One should know the determination of happiness, having known the determination of happiness, one should pursue happiness within oneself”— this is the determination of knowledge. “Determination means two determinations: the determination of craving and the determination of views”— thus, the eighteen hundred and eight cravings that arise are the determination of craving. The sixty-two views are the determination of views. “Indeed, O King of Devas, desire has thought as its source”— in this Sutta, what is called determination here is just thought. For having obtained gain, one determines what is desirable and undesirable, beautiful and unbeautiful, by thought, saying: “So much will be for the object of sight, so much for the object of sound, so much will be mine, so much for another, so much I will consume, so much I will store away.” Therefore it is said: “Determination arises from gain.” Desire-passion means that weak passion and strong passion arise in the object thought about by unwholesome thought in this way. Clinging means the strong resolve of “I” and “mine.” Possession means making something one’s own by way of craving and views. Stinginess means the inability to endure commonality with others. Therefore, the ancients give its etymology thus: “It is called stinginess (macchariya) because it proceeds with the thought: ‘May this wonder be mine alone, may it not be a wonder for another.’” Protection means guarding well by means of closing doors, hiding boxes, and so on. It makes a basis, thus it is a basis (adhikaraṇa), this is a name for a cause. The basis of protection is neuter in sense, the meaning is “the cause of protection.” Taking up a rod and so on: taking up a rod to prevent others is taking up a rod. Taking up a weapon, such as a single-edged blade, is taking up a weapon. Quarrel is a quarrel of body or a quarrel of speech. The former is opposition and contention, the latter is dispute. “You, you” means speaking “you, you” disrespectfully. Adhiṭṭ From the time of suitability, they should not be deliberated, by one who deliberates, or before the determination. It should be deliberated, or after abandoning the determination, it should be deliberated afterwards. But if the determination is not abandoned, it should not be deliberated; this is the meaning. It is said in terms of a minor offense: "one who advises a divided bhikkhuni community, perceiving it as divided," and so on, in this manner, in an unrighteous act, two sets of nine are stated as minor offenses. The explanation of the nine-fold section is finished. The explanation of the ten-fold section. Among the tens, it should be understood in terms of "there is no giving," and so on, as stated in: "There is no giving, no offering, no sacrifice, no fruit or result of good and bad deeds, no this world, no other world, no mother, no father, no spontaneously arisen beings, no recluses and brahmins in the world who are rightly gone, rightly practiced, who, having themselves realized and experienced this world and the other world, proclaim it." This is said with reference to what is thus stated. In terms of "the world is eternal," and so on, it encompasses what is thus stated: "whether the world is eternal, or the world is not eternal, or the world is finite, or the world is infinite, or the soul is the same as the body, or the soul is different from the body, or the Tathāgata exists after death, or the Tathāgata does not exist after death, or the Tathāgata both exists and does not exist after death, or the Tathāgata neither exists nor does not exist after death." "Wrong view and so on, ending with wrong liberation," this is said with reference to what is thus stated: "wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation." Therein, wrong knowledge means the delusion that arises