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But generally, those offenses also arise appropriately from other origins. Similarly above. This, "And by a grass-covering," is said with reference to the four offenses excluding those of the Saṅghādisesa. 279. "Having arranged, he builds a hut" means he arranges by speech, and he himself builds with the body. The explanation of the section on incurred offenses is finished. Explanation of the verses on the origins of offenses 283. But the third section of verses. It was spoken to show, having gathered the meaning that was spoken in the second section. There, where it should be said 'kāya' or 'kāyika', by a reversal of words, 'kāyikā' is said. Therefore, it is said 'arisen by that', meaning the body is declared as the origin. One who sees detachment means, due to being detached from all conditioned things, and due to being a cause of detachment, one who has the habit of seeing the detachment from hindrances and Nibbāna. 'Skilled in analysis' is an address meaning 'skilled in both analyses'. Here, however, there is no one else asking questions; Elder Upāli himself made the meaning clear and gave the answers. The meaning should be understood everywhere in this way. The commentary on the verses concerning the origin of offenses is finished. Commentary on the section of conditions for failure. 284. In the fourth section on conditions for failure, 'conditions for failure in morality' means conditions for concealing failure in morality. 286. 'Conditions for failure in view' means conditions for not relinquishing failure in view. 287. 'Conditions for failure in livelihood' means here: that by which one lives, relying on it, is livelihood, the four requisites. When that itself fails due to wrong conduct, it is failure in livelihood. The cause of that failure in livelihood means the means for its production and consumption. The commentary on the section of conditions for failure is finished. Commentary on the section of conditions for legal questions. 291. In the fifth section on conditions for legal questions, 'conditions for legal questions of duty' means conditions for resolutions, declarations, and formal acts consisting of formal acts. Here, 'five' means that for those who act by rejecting unrighteous agreements, etc., there is no sign. In the fifth section on conditions for legal questions, 'conditions for legal questions of duty' include a dukkaṭa at the end of a rejection, and a thullaccaya, etc., for those who perform declarations and formal acts with intention, etc. The remaining offenses are attainments of the fruit of stream-entry, etc. The statement 'there are no other offenses' refers to blameworthy offenses that are part of failures, etc. The commentary on the section of conditions for legal questions is finished. Distinction of settlements. Commentary on the section of methods for legal questions. 293. In the sixth section on methods, non-greed is foremost. This is said concerning the dispute of one who speaks Dhamma, in accordance with the stability of the Dispensation, without deviation. The eighteen divisive matters are "grounds." These are the divisive matters explained here, taken from Dhamma, etc., as "non-Dhamma," etc. They are called "grounds" because they are causes of disputes like physical quarrels. They are called "bases" because they are opportunities. They are called "foundations" because they are supports. "Undetermined roots" is said concerning the dispute of those beyond training. The twelve roots are: anger and resentment, denigration and dominance, envy and avarice, deceit and craftiness, evil wishes and great wishes, clinging to one's own views and not letting go of stubborn adherence. These six pairs, thus six qualities, and the six roots like greed, make twelve qualities which are the roots of a dispute-case. 294. The fourteen roots: Those same twelve, together with body and speech, are the fourteen roots of an accusation-case. 295. To show that offenses like digging the earth, which are not prohibited by rule, have their root in wholesome or undetermined consciousness, it is said, "Non-greed is the forerunner," and so on. "The seven groups of offenses are grounds," and so on, is said because offenses arise due to the covering up of the seven groups of offenses. For it is said, "Due to an offense-case, four kinds of offenses are committed" (Pari. 290). "Six roots" is said because it is inappropriate to call wholesome roots "roots of offense," not because wholesome roots are absent. For it is said, "Non-greed is the forerunner," and so on. Indeed, the roots of offense are called by the name "forerunner." 296. In "The four acts are grounds," and so on, the declaration of revocation, and the declarations of motion, etc., are called "acts." Indeed, these are called "grounds, bases, and foundations" because they are the basis of a business-case, which is the nature of a Sangha or group act, consisting of the completion of a proclamation with the permission of those who have attained the act, who have come to unity within one boundary, and are without a presiding authority. "One root is the Sangha" is said mostly. For a group is also a root of motions and revocations. "From a motion" means a motion, a motion-second, a motion-fourth act. It is said to be of the nature of a motion, and preceded by a motion. Indeed, among the two kinds of motions, namely the motion for an act and the motion for a formal declaration, even the announcement is included as rooted in the act. And this division of motions will become clear later on. "These seven ways of settling... etc.... by way of arrangement" — this is the question. "It might be" — this is the answer. "And how might it be?" — this is the re-question. "For a dispute case, two ways of settling," etc. — this is the re-answer. There, "by way of the basis" — this is the reason for "seven ways of settling become ten ways of settling". "By way of arrangement" — this is the reason for "ten ways of settling become seven ways of settling". The meaning is: by way of the basis, which is the four kinds of cases, and by way of the arrangement, which is the order of exposition. The explanation of the section on the arrangement of cases is finished. Explanation of the section on commonality, etc. 297. In the seventh section on commonality, "common" means common to the function of settling a dispute case. Thus everywhere. 298. In the eighth section on 'belonging to that part', "belonging to that part" means pertaining to that side, due to the settling of a dispute case. The explanation of the section on commonality, etc., is finished. Explanation of the section on commonality of ways of settling and non-ways of settling 299. In the ninth section on commonality of ways of settling and non-ways of settling, by one asking "Do all ways of settling resolve a case as one, or separately?", it is said: "Ways of settling are common to a way of settling, ways of settling are not common to a way of settling". Referring to the ways of settling that are causes for their resolution, in the order of dispute cases, etc., he says "by majority decision", etc. Since no way of settling is possible without 'in the presence', the remaining six ways of settling are said to be common to 'in the presence'. But because those six have no mutual dependence, they are said to be not common to each other. The same method applies in the section on 'belonging to that part'. The explanation of the section on commonality of ways of settling and non-ways of settling is finished. Explanation of the section on ways of settling, 'in the presence', etc. 301-3. In the eleventh section also, the question is "in the presence", etc. By majority decision, 'recollection-discipline'... This is the explanation of the beginning. Thus, in the section on discipline, in the section on skill, and in the others, the section on questions and answers should be understood. There, in "the face-to-face settlement might be skillful," and so on, in each of those settlement actions, and in disputes and the like, the skillful or unskillful nature of the face-to-face settlement and so on, and of disputes and the like, is stated by way of that particular usage, depending on the skillful or unskillful states arising in the persons appointed for them. However, since the face-to-face settlement means the presence of the Sangha and so on, and since these are of an blameless nature, even if unskillful states are present, the usage of "unskillful" is not appropriate, just as the usage of "unskillful" for an offense-case is not. Therefore, the meaning is: "There is no unskillful face-to-face settlement." 304. "Among the others, where the majority is obtained, there the face-to-face settlement is obtained," and so on, is said to show the necessary connection of the face-to-face settlement with the other settlements, and the lack of connection among the other six with each other. The description of the sections on settlement and face-to-face settlement is finished. Description of the sections on connection, etc. 306. "Cases or settlements, these things are connected," and so on, is said to show that the settlements occur appropriately only in cases, and that they do not exist separately without cases. "To distinguish and make them different" means to ask: "Is it possible to distinguish them from cases by separating them, to make them unconnected, and to make known their difference, which is their state of being unconnected with each other, at the very moment of the calming of the case, to make known their unconnectedness?" "Cases," and so on, is a display of blameworthy speech. "May it not be so!" Whoever speaks thus, he should be told, "Do not speak thus!" And it is not obtained that settlements are distinguished from cases at the moment of calming. This refutes the distinction, which is the state of abandonment and cessation. However, it should be seen that