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, he points out "Adhamma as Dhamma," etc. "Visamanissito" means based on uneven things, being based on uneven bodily actions, etc. So too in the rest. Description of the origin of cases, etc. 342-3. "Kiṃsambhāraṃ" means what requisites; here, "kiṃ" is an indeclinable of common gender. A dispute that arises later, based on a dispute that arose previously, is called "vivādanidāna." Due to the conditions of an offence case, a bhikkhunī incurs four offences: if she knowingly conceals a pārajika Dhamma, it is pārajika; if she conceals it doubtfully, it is thullaccaya; if a bhikkhu conceals a saṅghādisesa, it is pācittiya; if she conceals a fault in conduct, it is dukkaṭa. Of the acts that arise based on a previously performed act of suspension, etc. Of what kind? By way of admonition, etc. "Taṃ hi" means that case. 344. "To show by which case among the cases they are settled" means when a case They come to agreement, then they agree only by the business dispute, it was said to show not by others, not to show that they agree absolutely only by the dispute. 348. In an offense dispute the Sangha disputes, thus, "offense or no offense." 353. Due to the absence of origin, in *sammukhāvinaya*, without dividing the act of procedure and so on, the six origins of the six *sativinayas* and so on are divided. Why is that? Due to the absence of inclusion in procedure, the meaning is that there is no such thing as the procedural nature of the presence of the Sangha and so on, like the *sativinayas* and so on. The description of the types of disputes is finished. Description of the collection of the second verse. Description of the questions and answers regarding accusation and so on. 359. The meaning is "a contentious talk." "Nisāmaya" means "note well." The reading is "Kāraya." He does not know the before and after, therefore, some say he is unskilled. But this (is) in both kinds of business, by some posture. Description of the section on accusation. Description of the duties of the investigator. 360. In the investigator's questioning, livelihood misconduct is not asked about. Conduct misconduct is asked about by way of the five offense groups. They say, "It is the same with livelihood misconduct, due to its inclusion." The reading is "Ajjhāpajjanto." 363. Therefore, it should be connected as "not relying on material gain." Description of the minor dispute. Description of the investigator's practice. 365. "Dependent on standing, sitting, clothing, etc." means "one should stand thus, one should sit thus," and so on. "For the purpose of making known" means for the purpose of making known "one should speak thus." "Anuvidhiyantena" means "by keeping in mind." "Is that shame?" means "What is that shame? This assembly." "Having caused him to speak the rules of inquiry" means having asked "Do you know the rules of inquiry?" and having caused him to speak them. "Ajānanappasaṅgā" means ignorance. 367. "He goes from fear due to fear" is said in the sense of a cause: "he goes from fear due to the cause of fear." Just as it is said, "He goes from desire and hatred due to attachment and malice," so it is. Description of the major dispute. Terminology Explanation of what should be known, etc. 375. "Color and non-color" means the white discharge spoken of, both in terms of colors like blue, and in terms of non-color for health, etc. 402. "Question about land" means land, earth, world, all are synonyms for earth. Explanation of the Kathina Divisions Explanation of the Kathina Spreading, etc. 403-4. "How?" means how. "Anādiyadānaṃ" is a temporary object. It is said, "having become immediate in the future," because the application of fetching water, etc., and the preliminary actions of washing, etc., arise afterwards, and because the application is made with reference to the action of washing, etc. The meaning is that this is an application in a pre-arisen condition. One does not obtain even a single dhamma due to the non-existence of one's pre-arisen. Explanation of the Divisions of what should be known about Kathina, etc. 412. "In forms, etc., and dhammas" means in the eight elements like color and smell. Since it is said, "the last month of the rainy season" (Pārā. 218), it is established that it is permissible to spread it on any day in the last month. 415. They say, "It is the elder's word because it is said, 'relative of the sun'." Explanation of the Resolution of Obstacle Questions 415-6. How is one whose resolution is endless removed outside the boundary? A bhikkhu takes an unfinished robe and departs, thinking, "I will not return." When he is outside the boundary, he thinks, "I will not make this robe." Thus, for him, when he is outside the boundary, it is removed. How within the boundary? He takes an unfinished robe and departs, thinking, "I will not return." Then, not finding comfortable living there, he returns to that very monastery. His robe obstacle remains. And that is cut off when the thought "I will not make this robe" arises. Therefore, it is said, "it is removed within the boundary." The endless resolution is of two kinds: having cut off the monastery obstacle by thinking, "I will not return," and then returning to that very monastery and making the resolution, "I will not make this robe." Or, standing outside the boundary, it becomes an endless resolution with the arising of the thought, "I will not make this robe; I will not return." In the verse too, "two obstacles..." "without prior, without later" refers to this very thing. "How is one who cuts off hope within the boundary? It is written: "One who, having been told by the donor, 'You should wish for a monastery, I will send it,' and having previously gone, cutting off the impediment of residence with 'I will not return,' then goes to that monastery again and is sent away by him with 'I am unable to give'." "When there is a spread, there is an 'extraction'." Without a spread, they do not obtain an extraction, therefore it is said. The former two are the "two kathina extractions, of one arising, of one ceasing," which are the inner and outer burdens mentioned first in the context. Not the two like "near departure" and so on. "They cease together" means they attain the state of extraction. The explanation of the divisions of Kathina is finished. The explanation of the Paññatti section is finished. Explanation of the Upāli Quintet Explanation of the Non-Dependent Section 419. "Bodily harmful" means an offense by the body. Explanation of the Non-Calming Section 420. "One who crushes and makes" means one who makes by crushing and overpowering. Explanation of the Usage Section 424. Relying on divisive matters, a dispute-case arises, and thus it proceeds in order. A dispute-case involves the application of the twelve roots such as anger and resentment, and similarly in the rest. The performance of a motion for an act occurs in nine places, such as "suspension" and so on. In two places: in acts with a second motion and acts with a fourth motion. Since the two Vibhaṅgas are not included in the way stated in the Great Commentary, the connection is that what is stated in the Kurundi should be taken. Explanation of the Section on Manifesting Views 425. They are not able to declare an offense together with three others. One who has adopted a view is a "different-view-dweller" only when he is a "different-act-dweller." "For one standing within the non-departure boundary" is said, it seems, with reference to the great boundary. 433. The reading is "madness, mental distraction." Explanation of the False Speech Section 444. "For one who knows indirectly" means that for anyone who knows, it is false speech spoken indirectly. 446. "No inquiry should be given" means that, disregarding what was said by him, one should remain silent. The meaning is 'should be done'. Description of the Bhikkhunī Exhortation Section In the conventional explanation, in the etymological explanation. The path-reviewings and so on are nineteen. Description of the Ubbāhika Section One who spreads out. One who deludes. Description of the Settlement of Disputes Section "As they have been ordained" refers to those not yet fully ordained, so they say. "As they are senior" refers to those fully ordained, so it is written. Description of the Kathina Spreading Section Some also read "ekāvatto"; its meaning is 'angry, overcome by anger', it is said. Some also (read) "ekavatthoti"; its meaning is 'standing having removed the upper robe', it is said. All that contradicts the Pāli quoted in the commentary. For "ekāvaṭṭa" is indeed quoted, therefore it should not be taken. By the reason stated in between, by the reason stated such as "being intent on duty, not paying attention to salutation, he might strike his forehead." Description of the Five Upāli Sections is finished. Description of the Origin of Offenses It is just as stated before, the offense of the rule regarding sleeping together and so on. The other (meaning) is with intention. While confessing, being displeased, having done frightening and so on by others, the intention is that he commits an offense. Description of the Second Verse Collection Description of Bodily and Other Offenses Without the recitation of the introduction, due to the absence of other recitations, it is said that "there is a collection of all Pātimokkha recitations." Those who are weighty in the Vinaya are Vinaya-weighty. Although this appears in two verses, it should be understood as distinct due to being stated mixed with others. The formal act occurs when the act occurs in nine places. "Speech" means born of speech. "Lacking in time" means less than nineteen years old. It is said that "Moreover, here is the Kurundi commentary." "Forest tree" refers to the forest tree that appears in the context of taking what is not given. "Ejection and discarding" refers to the emission of semen. "Dukkaṭa done" means a dukkaṭa is stated.