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like the Vinaya restraint as stated, that again is the liberation of the mind, it is uplifted, so it is said, "the liberation reckoned as the fruit of arahantship." Or, the liberation of the mind, of the mental continuum, and of the continuum of kamma-born matter bound to it, by way of Nibbāna, without clinging to any phenomenon whatsoever, is release, a cessation in the sense of non-recurrence. For this purpose, for the purpose of this cessation, thus the meaning here should be understood by way of conclusion. 367. In the verses on the duties of inquiry, "by the skillful and wise one" means by the Perfectly Self-Enlightened One. "Done" means produced, meaning proclaimed. In "by that very one" and so on, "by that very one, done and undone..." For one who does not know the former and the latter, it means he does not know what has been done or not done by another bhikkhu. "Like oneself" means like oneself, being endowed with the faults as stated. The description of the conduct of the investigator is finished. The Great Assembly Description of what should be known by one who speaks 368-374. In the Pāli of the Mahāsaṅgāma, "saṅgāmāvacarena" is said with reference to the investigator. "Vatthu" (basis) means the transgression of sexual intercourse and so on. "Nidāna" (origin) means the place of promulgation, such as Vesālī. Here, "the person who does not act should be known" means the person who is the leader in the Saṅgha or in the group should be understood. 375. The "Vissaṭṭhi training rule" refers to the training rule concerning the emission of semen, spoken of as the emission of the ten kinds of semen, such as blue. For it is said "vaṇṇāvaṇṇā" (colored and uncolored) in terms of the faint colors like oil and the abundant colors like blue. Here, the prefix "a-" in "avaṇṇa" is for the sense of abundance. 379. Here, regarding "even the Akanittha Brahmās are of two kinds," it should be understood that the noble ones in other realms, such as the Avihā Suddhāvāsikas, adhere only to the side of those who speak the Dhamma, while others adhere to both kinds. The description of what should be known by one who speaks is finished. Division of Kathina Description of the meaning of Kathina and so on 404. In the Kathina, "in the sense of future" means that when a practice like fetching water arises, the subsequent arising of preliminary actions like washing makes it an immediate condition for that practice, precisely in the sense of future. And because its conditionality, as something to be done, arises relying on its being produced, and not without it, therefore it is said in a figurative sense, not in its inherent nature everywhere. Therefore, it is said, "For the practice..." and so on. There, the connection is that all seven kinds of preliminary actions are conditions for the practice. The reason is stated, "because..." and so on. "For the sake of preliminary actions" means for the production of preliminary actions. "As a pre-arising condition" means in the sphere of a pre-arising condition. This is the practice. Not even one of the actions like washing obtains a phenomenon that is its own pre-arising condition, because there is no preliminary action that arose before its own arising, this is the meaning. o. He obtains it, meaning he obtains the preliminary action for the post-natal condition; the meaning is that it becomes a post-natal condition. In Pāli, where it says "fifteen phenomena are conditioned by the co-natal condition," since no other conditioned phenomenon, such as a preliminary action or an application, is mentioned, the meaning should be understood as: "the fifteen phenomena themselves are conditioned by the mutual co-natal condition," because there is no other that arises with them. This applies everywhere above. Therefore, it says, "And the co-natal condition," and so on. Here, with the word "and" in "the matrices and the impediments," the five advantages should be understood as included. Similarly, in "of the matrices and of the impediments." The meaning is that they arise immediately with the matrices and so on. Therefore, it is said, "fifteen phenomena are conditioned by the co-natal condition." "Hope" means hope for robes. "Object" means the unarisen robe which is the basis for the hope. For the hope for robes that arises immediately, depending on the robe promised by donors, saying "we will give, we will make," is said to be in the nature of an immediate condition and so on. "Of hopes and non-hopes" means of the hopes for robes that arise regarding a robe that is being obtained, and of the non-hopes that arise regarding a robe that is not being obtained; it means of hopes and their cessation. The plural "hopes" is used to refer to the distinction of arising at each moment; the meaning is of hope and non-hope. Therefore, it says, "hope and non-hope." The description of the meaning of Kathina and so on is finished. Description of the division of preliminary action, origin, and so on. 406-7. "Six robes" is said referring to any one of the six, such as linen. However, the plural "robes" is used to include all. In the Pāli here, in "object, hope and non-hope," and so on, the robe of immediate hope that arises as an advantage when the Kathina is spread is called "object." The Kathina robe should be understood as being referred to by the words "root condition." 408. "The withdrawal by three phenomena," and so on, means to withdraw a rain-cloth or other item, other than the triple robe, for the purpose of spreading the Kathina, having determined it. It was said to show that it is not proper to spread it. By "by breaking the word," it shows that the spreading of the kathina by body alone is not suitable. The explanation of the division of the preliminary actions and causes is finished. Explanation of the Division of Things to be Known about Kathina, etc. 412. In such dhammas as form, etc., means in such form and formless dhammas as "monks who have resided for the previous rainy season, a Sangha not less than five, the robe month, a robe arisen righteously and properly," and so on. "Being" means when they exist. "Mixture" means association, merely a designation of a collection. Therefore, it says, "there is no single dhamma in the ultimate sense." 416. "Arising together" means that they are fit to arise together with the removal of the kathina. For from the spreading of the kathina onwards, all kathina removals arise, having come to that particular other cause. Therefore, all are said to have a single arising. Among these, the two, "internal removal" and "simultaneous removal," making that monastery like a monastery without a kathina that has been spread, themselves cease together with the entire spreading of the kathina, attaining the state of removal. The remaining ones, however, ceasing that particular individual spreading of the kathina by cutting off the two hindrances, themselves attain the state of removal, not the entire spreading of the kathina. And the cessation of the kathina removals means the attainment of the state of removal by coming to that particular cause, and thus arising is indeed the kathina removal. Therefore, it says, "all arise together with the spreading," and so on. Among these, the former two are the two "internal removal" and "simultaneous removal" first mentioned in the Pali text as "single arising, single cessation." "Among these" means among the departure, etc. "Having attained the state of removal" means having attained cessation, which is called the attainment of the state of removal. "The spreading remains" means that, except for the individual who has departed taking the robe that was made, the kathina spreading remains due to the existence of hindrances for the rest. The explanation of the division of things to be known about kathina, etc., is finished. The method of explanation of the Designation Chapter is finished. The Collection Chapter The Five of Upāli Not Description of the Chapter on Suppressing Disputes 421. Things to be done by those in harmony means things to be done by those who, having been in disharmony due to disputes, later attained harmony. But do the conscientious make harmony with an assembly mixed with the unrestrained? He says, "In the Uposatha and Pavāraṇā," and so on. "When they are established there" means when the Uposatha and Pavāraṇā are not occurring. "Support should not be given" means that for the sake of not occurring again and again, support for the quarrel should not be given by saying, "We too will not perform the Uposatha," and so on. The intention is that the unrestrained bhikkhus should be disciplined by making harmony through Dhamma and Vinaya. Therefore, he says, "If the Saṅgha, having confessed the offense," and so on. "It does not please the bhikkhu" means it is not agreeable due to seeing a slight fault in some individuals. "Having even made known one's view" means having revealed one's view to a fellow bhikkhu, saying, "This is not agreeable to me." "Should be approached" means that since there is no harm to the Dispensation, one should give physical harmony without disturbing the harmony. In such a case, association with the shameless is not an offense; it is permissible. But with those who are intent on destroying the Dispensation, it is not permissible; it is an offense and also a destruction of the Dispensation. Therefore, he says, "But where there is un-Dhamma," and so on. "Making known one's view is not permissible" indicates an offense even when the view is revealed. 422. "One with dark speech" means one whose speech is defiled by lust, hatred, and so on. "Anatthakadīpano" means that it is a manifestation, a disclosure, of useless speech. "Relying on conceit" means relying on the conceit, "I alone am fit to decide here," even when the Saṅgha has not entrusted the task of making a decision to him. "According to one's view" means according to a suitable doctrine.