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The meaning is that he did not declare it by taking whatever view is suitable for a particular matter. "Of his own" refers to the matter of un-Dhamma, and so on, not to a person. The meaning is, "whatever view is suitable for its own nature, which is called the matter of un-Dhamma, and so on." "Having laid aside the doctrine" means having abandoned the suitable doctrine, meaning, having not taken it. Therefore, he says, "un-Dhamma." "having become one who holds the view of Dhamma, etc." Or, having concealed one's own view, explaining it thus according to the person, it is not called an explanation according to one's view. In this case, "having become one who holds the view of Dhamma, etc., in non-Dhamma, etc." here the meaning should be taken as "having become *like* one who holds the view of Dhamma, etc., in non-Dhamma, etc." The commentary on the chapter on non-cessation is finished. Commentary on the chapter on transactions, etc. 424. "Motion for an act" means a motion that is an act. The meaning is: a motion that is an act-motion, independent of a proclamation. "Motion as the basis for an act" is a motion that is the basis, the foundation, for the proclamation-act in acts like the motion-second act. "In nine instances" means in nine instances such as expulsion, etc. "In two instances" means in the motion-second and motion-fourth acts. "In conformity with the Suttas" is said with reference to the great authorities that are in conformity with the Suttas in both Vibhaṅgas. "In conformity with the Vinaya" means the great authorities that are in conformity with the Khandhakas and Parivāra. "The four great authorities in the Suttantas" means the four meanings to be taken by method, in conformity with the Suttas, regarding what is permitted and forbidden in the Sutta and Abhidhamma Piṭakas. 425. "Declarations of views" means disclosures of acquired offenses, the meaning is acts of confessing offenses. "How a view is declared by four or five" means how, when declared, an offense is said to be confessed in the presence of one person by four or five united ones; this is the meaning of "thus confesses." And one who confesses thus, taking three or four bhikkhus with himself, confesses in the presence of one. It is not proper to confess thus. And the confessed offense is not absolved, and there is a dukkata (wrongdoing) due to the confession. But it is proper for two or three to confess together. 444. "By not seeing" means by not seeing the practice of those Vinaya-holders who avoid what is improper in this matter; the meaning should also be taken as by not falling into conformity with their view. "By perceiving what is improper as proper" means by perceiving what is improper, such as silver, as tin, etc. "Having asked, or not listening to what is being said by others, one incurs (an offense)" here, "having asked, or not listening, or having asked..." While going, not hearing, each should be connected. In the manner of exceeding one night, etc., having dwelt apart from a determined robe, by exceeding one night, one incurs an offense of expiation. By the word "etc." is included exceeding six nights, etc. 450. "A harmful teaching of strife" means uttering harmful words of anger, imputing fault, one strives for trouble. 454. "In conventional language" means one has not attained knowledge of distinctions in the words that express each particular meaning. 455. "Not skilled in applying well-rounded phrasing" means by well-rounded word-phrasing, one is unable to know the matter, and what is said by others. 458. "By repeated proclamation" means by speaking again and again. Therefore it is said, "Surely you all," etc., "what we said, this is revealed"— such is the connection. There, since this "yaṃ" (what) does not depend on the word, but only on the meaning of the word, therefore, by that word, "we will reveal the absence of distinction"— the meaning to be taken is "what meaning we said." For that very reason, the reference "this" is made in the masculine gender; its meaning is "this is the absence of distinction." 467. "Even on bed-legs, etc., the forehead might strike" means in darkness, having spread out a piece of leather, for one bowing down to venerate, the forehead or the eye strikes against beds, etc. By this, having said there is no offense even for one venerating, it shows the complete absence of prohibition for veneration. Thus everywhere in those not prohibited by other suttas. But for naked ones, etc., it is not proper to venerate. "Turned to one side" means one has entered a turn in one side where fault has come. Therefore it is said, "standing on the side of the opponent." "Being venerated" means being venerated after bowing down. Among those to be venerated, the teacher of recitation and the preceptor, since they can also be junior, therefore, it should be understood that only the elders among them should be venerated. 470. "Just as said before" means the offense of sleeping together, etc., as laid down. "The other" means with intention. The commentary on the chapter on conventional language, etc., is finished. The collection of the second verse, etc. Commentary on offenses of body, etc. 474. "How many offenses... by saying "o'" and so on, Elder Upāli himself asked and answered for the proficiency of the Vinaya. Only for bhikkhunīs... ...and so on... "called eight-matter" means that only one offense enacted for bhikkhunīs is called "eight-matter." 475.Here, regarding "act and act-initiators," since in declaration-acts, the declaration itself is the act, and in declaration-second and declaration-fourth acts, the declaration stands as the initiator of the act called announcement, therefore, these two are called "declaration-duties." "Dukkaṭas made with a pācittiya" is said with reference to the dukkaṭa mentioned in all ten training rules due to one who has received full ordination. "In the first training rule" refers to the section on the first training rule of the Bhikkhunī-Ovāda Vagga (Pāci. 144 onwards). "In an improper act" refers to the four groups of nine offenses mentioned: two groups of nine offenses incurred when the act of appointing a bhikkhunī instructor is an improper act, and two groups of nine offenses when it is a proper act. When one requests and eats raw grain, a dukkaṭa is incurred in the preliminary actions such as requesting, and a pācittiya upon swallowing. It is said, "Dukkaṭas are indeed made with a pācittiya." In "stands having left" and so on, when a bhikkhunī, having left the arm's reach with one foot and stood, does some act, and then the desire arises to stand having left with the other foot, then she successively receives the designation "she stands leaving, she stands having left." Otherwise, there would be no distinction from her leaving the village precincts, since leaving the arm's reach is also a going. "Sits or lies down" should also be understood with the same intention: she sits leaving the arm's reach with half her seat, or she sits having left with her whole seat; she lies down leaving with half her body, or she lies down having left with her whole body. The description of bodily and other offenses is concluded. Description of Pācittiya 476.All are of various matters, meaning pācittiyas are of five kinds due to the distinction of five matters such as ghee and fresh butter. and with various objects. This method applies also to the nine offenses of expiation regarding choice foods, and so on. By this it is shown that the training rules concerning medicines and choice foods, though each promulgated as a single training rule, are, by reason of the difference in their objects, similar to five or nine training rules respectively, like the offenses of confession for bhikkhunīs. Therefore it is said, "with various objects." If one receives ghee and, placing it in many containers, allows seven days to pass, the many offenses that arise according to the number of containers are nevertheless of a single object. Similarly, if one requests ghee-food in many places and eats it either together or separately, the offenses are to be understood as of a single object. In Pāli, "he should confess in one utterance," it is said by the Kinsman of the Sun, here "it is said he should confess" should be understood by supplying the word "iti." And so in the rest. In "those following the divisions," the word "ādi" is understood as elided. And all those "up to the third time" that appear in both Vibhaṅgas, counting one for the general category of Saṅghādisesa and one for the general category of Pācittiya, are said to be "three up to the third time." And here, there are also offenses of wrong-doing for the motion and offenses of grave fault for the two proclamations. These are not included in the Mātika. Here, "three" is said according to what is in the Mātika. By "Saṅghādīhi" means by the Saṅgha, the group, and individuals, as causes. "Abbhuṇhasīlo" means one whose virtue has newly arisen through attaining purity. For what is newly arisen is called "abbhuṇha," meaning one of pure virtue. Therefore it says "pākatiko" (natural, normal). "The advantages stated in the Kosambaka Khandhaka" refers to what is revealed in the Kosambaka Khandhaka, where, by showing the danger of not seeing an offense, with phrases like "If these bhikkhus suspend me for not seeing an offense, they will not perform Uposatha with me," and through the method of confessing offenses for the faith of others, it is made clear by its power. Performing Uposatha together, performing Pavāraṇā, performing Saṅgha acts, sitting down for a seat, sitting down for gruel and drink. spoken with reference to eight advantages, such as sitting at the head of the meal, sleeping under one cover, and greeting elders according to their seniority. "Of four" is said with reference to those mentioned in the Vinaya Piṭaka. But what is that, what is that fourfold confession of transgression? This is the meaning.