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there is indeed a distinction of settlements from cases by their characteristics. "Settlements settle cases" means that all settlements, by means of the four case-actions such as revocation, come to an end, not by others. This is said with reference to this meaning. Therefore it will be said: "The face-to-face settlement is not settled by a dispute case. The accusation... (etc.) ... is not settled by an offense case, it is settled by a duty case," and so on (Pari. 311). 307-313. The section on settlement, beginning with "By how many settlements is a dispute case settled?", and so on. The subsequent section on settled and unsettled cases is stated to show the intermingling and non-intermingling of settlements with cases. The section on settlements and cases, beginning with "Settlements are settled by settlements," and so on, is stated to show the mutual pacification and non-pacification of settlements among themselves, and of cases among themselves, and with settlements. 314. The section on origination, however, is stated to show the manner of the arising of cases from cases. "Which case does not originate?" means that not a single case originates by its mere existence. "How then does it originate?" it says, "but also," and so on. There, "they arise" means they do not arise immediately, but arise through successive conditions. By "Dhamma, Adhamma," and so on, due to the dispute between two individuals, mutual loss of well-being occurs. Due to that, as they increase the quarrel by seeking their own side, the dispute comes to an end by relying on some great assembly, a leader of the Sangha, or a conscientious person. If it does not come to an end in that way, the dispute gradually increases and causes a dispute in the entire Sangha, and from that, accusations and so on. Thus, in the absence of a cause for pacification through this successive process, four cases arise. With reference to that, it says: "The Sangha disputes, a dispute case." This means that the dispute of the disputing Sangha becomes a dispute case. The same method applies to the rest. The commentary on the section on intermingling, etc., is finished. Commentary on the section on division 318. In the subsequent section, "a dispute case is of the four cases," and so on, even though cases are mutually conditioned in the manner stated, their state of intermingling It is said to show. In phrases like "a dispute case belongs to the dispute case among the four cases," a dispute case among the four cases belongs only to the nature of a dispute case, not to the nature of another case. Among the four cases, it is based on being a dispute case, it is included in a dispute case, it is encompassed by the nature of a dispute case— this is the meaning to be understood. 319. But the question "a dispute case, among the seven ways of settling, how many ways of settling does it belong to?" and so on, is said to show the specific ways of settling when the four cases are settled. There, "how many ways of settling does it belong to?" means how many ways of settling it resorts to for its own settlement, how many ways of settling it depends on to reach settlement. "Included in how many ways of settling?" means into how many ways of settling it has entered, in common with them, to settle itself. "Encompassed by how many ways of settling?" means by how many ways of settling it is encompassed for the purpose of making settlement, by those that make settlement. The explanation of "belongs to" is finished. The Chapter of Questions on the Khandhakas The Explanation of Questions and Answers 320. "Upasampadakkhandhaka" (Chapter on Ordination) refers to the Pabbajjākhandhaka (Chapter on Going Forth) (Mahāva. 84). "Saha niddesena" means with explanation. Or the reading is "sanniddesaṃ," which has the same meaning. "Nidānena ca niddesena ca saddhiṃ" (with the origin and with the explanation): Here, the origin-statement that reveals the place of promulgation, the person, etc., is called the origin (nidāna). The training rules specified based on that origin are called the explanation (niddesa). The meaning is, "I ask about the khandhaka, which is a collection of these, together with these constituent parts." "Uttamāni padāni" (supreme words) refers to the words that declare offenses. "Tesaṃ...pe... kati āpattiyo honti" (of these...how many offenses are there?) means how many categories of offenses are declared by these words. Now, offenses belong only to persons, not to words. Why then is there a general statement "how many offenses of the supreme words?" He says, "yena yena hi padenā" (by whichever word) and so on. In the Pāli, "Uposathaṃ" and so on refers to the Uposathakkhandhaka and others. (the great chapter, 132 and so on) is taken. The description of questions and answers is finished. The One-More-Than-One Method Description of the Single Recitation 321. In the One-More-Than-One method, for one who transgresses unknowingly, or transgresses unknowingly of the designation or the object, such as digging the earth or sleeping together, even that, if one later knows it to be an offense and does not make amends, becomes an obstruction. It is said with reference to the dukkaṭas in the different cases where one later commits an offense, for example, by those undergoing probation. Some say it refers to the intermediate offenses to be committed at that moment, but since the former offenses are to be spoken of by the term 'intermediate offense,' the former is more appropriate. An intermediate offense in the purity of the origin means a saṅghādisesa, an intermediate offense committed during the period of observing the first probation and penance given without having performed the original pulling back and so on. In the purity of the value means an intermediate offense committed again during the period of observing the probation and so on, given again according to its value, after having committed an intermediate offense, pulled back to the origin, shaken off by way of placing and combining, and combined with the former offense. With enthusiasm means with the thought of wishing to commit that offense again; the meaning is that even an offense confessed in this way is not recovered from. Showing the fault of reaching the peak when committing an offense without laying down the burden, it is said, "In the eighth matter, for a bhikkhunī, it is a pārājika." And not only for a bhikkhunī, but also for bhikkhus who, without laying down the burden, take a little ghee and so on by theft, when the value reaches a foot, it is a pārājika. Some say, "Since it is said that 'in the eighth matter, for a bhikkhunī, it is a pārājika,' this is said with reference to the eight matters." For a righteous promise means for a righteous promise made in the presence of laypeople, such as "I will reside here for the rainy season"; but for an unrighteous promise, such as "I will strike so-and-so," there is no offense by not fulfilling it. Similarly, when accused means accused unrighteously, if one is truthful and not angry, Even one who does not stand firm but conceals is one who is censured by the Dhamma. Only wrong view that is fixed and leads to the five heinous crimes is called fixed in wrongness. The four paths are called fixed in rightness. The explanation of the single-item section is finished. The explanation of the two-item section 322. In the two-item section, it says "with a person himself" because it says "of one with a soft back," and so on. By "and so on," offenses such as cutting off limbs and self-slaughter are included. "Treasury-keeper's paintings" means the arrangement of goods for householders, or paintings depicting men and women, and so on. The statement "one incurs an offense by not giving robes, etc." refers to a dukkata offense for one who, out of disrespect, does not provide material support, as stated in "Monks, a resident pupil should be taken care of and supported by his preceptor... (and so on)... a bowl should be given" (Mahavagga 67), and a pacittiya offense for a bhikkhuni. The offense of not giving up discarded robes, etc., is also included here. "Explaining in the Pali" means explaining a similar offense, or one that does not lead to explanation, and so on. In the exposition of the origin, one who does not reveal an offense, and does not explain it, incurs an offense. "Not accepting advice" means not accepting the words spoken by monks for the purpose of advising bhikkhunis, excluding the foolish, the sick, and those on a journey. Offenses incurred by not using them are also offenses that must be incurred by not using them, such as giving to another what was given for one's own use, or entering a village without wearing the outer robe over the inner and upper robes. "Measure" is the characteristic of the accomplishment of the immediate consequence of causing a schism in the Sangha. "Of a fool" means of a shy fool who does not know the method of taking dependence. "Of a shy person" means of an intelligent person who is examining the suitability of the giver of dependence. The meanings found in the Vinaya are "vinayika" (pertaining to the Vinaya), so it says "two meanings are established in the Vinaya." In the Pali, "expulsion not attained" means that the act of expulsion is intended as expulsion because it is an expulsion from the monastery, and since a person who causes defilement of families, even if he has many offenses, is called "not attained" by an exclusive characteristic, therefore, "expulsion not attained." However, since the Sangha, if it wishes, may expel even one who has many offenses, "should perform a proper act" (Cūḷavagga 27) is said, therefore, well-expelled. But one who is pure in all respects, without offense, is to be considered badly expelled. In "one who has not attained expulsion" and so on, the act of ordination is here intended as expulsion.