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The connection is: “that pond named Nadī.” By this, it shows that in “he protects in the rivers,” Nadī is a pond. “He protects” means “he protects the herd of elephants.” 347. “He heard” means “he heard,” by this, it shows the twofold nature of the Pāli. By “without doubt,” it shows the root *dih* in “without doubt,” and rejects the root *dis*. 350. “Even by a thousand Buddhas” the word *pi* is in the sense of censure, showing that it is even more so by a single Buddha. By “being,” it shows the main word of *koci* (someone). “It was” showing the meaning of the verb, it says: “it stood.” “I heard that Devadatta” here, it says that the word “me” is said referring to the Blessed One, thus: “by the Blessed One.” “That very thing” means “that which was heard.” “This” means the statement: “I heard that Devadatta.” “He accumulates” means “he increases.” By “having reached,” it shows the meaning of “going” for the root *sad* in “assault,” and also an adverb. Regarding “reached the Avīci hell,” it says that Devadatta has not now reached the Avīci hell, but because it is certain to happen in the future in the Avīci hell, it is said “reached the Avīci hell,” thus: “past tense in anticipation.” “In anticipation” means in the sense of certainty. For indeed, the oceans are terrifying. Here, the word 'bhesmā' means 'frightful', so it says "frightful". The Story of Upāli's Question 351.Here, regarding 'ekato', showing that the suffix 'to' is used in the sense of the seventh case, it says "in the party of those who speak the Dhamma." By "anunayanto" (persuading), it shows the meaning of the prefix 'anu' in "anussāveti" (to make known). "Anunayanto" means leading again and again. Showing the manner of announcement, it says "not only yours," and so on. The construction is: "If this were un-Dhamma, or this were un-Vinaya, or this were not the Teacher's instruction." By "bodhetī" (enlightens), it shows the meaning of the root 'su' in "sāvetī" (makes known). By "anussāvetvā" (having announced), it shows that in "anussāveti, salākaṃ gāhetī" (announces, takes the voting sticks), the act of announcing occurs in the prior part, and the act of taking the voting sticks occurs in the later part. "Ettāvatā" means by this much, by merely announcing and taking the voting sticks. But the Sangha is not split; the intention is that the Sangha is split only when, having announced and taken the voting sticks, a separate Sangha act is performed. The construction is: "Staying here, there might be an inquiry from some accuser." As to "How might it be?", it says "Thus Devadatta," and so on. There, "thus" means when the Sangha is split as usual. "How?" means by what manner. Again, "How?" means for what reason. "Of the king" refers to King Ajātasattu, an act caused to be done. "Because he caused to be killed" means because he caused King Bimbisāra to be killed. "There" refers to the statement "Indeed, monk Upāli," and so on; the construction is: "Staying there, we speak of the defense." "Because he erred" means because he went astray. Elaborating on that meaning, it says "Therefore," and so on. There, "tena hi" is a particle in the sense of urging. "Evañhi" means exactly so. "His" refers to Devadatta. "But the prince" refers to Prince Ajātasattu; the connection is that it was not said merely upon completion. "His" refers to Devadatta. "Therefore" means because, even for one who performed the act of causing a wound before the splitting of the Sangha, later an inability (to attain) was attributed; therefore. The construction is: "Thus, the decision regarding matters causing schism should be known." Showing the distinction of Dhamma, un-Dhamma, etc., by way of Suttanta and Vinaya. Then he said, "by way of the Suttanta" and so on. Therein, "by way of the Suttanta" means by the teaching of the Suttanta, it is said to be by the method of the Suttanta teaching. "Thus" means otherwise than that. "Therein" means in the two, Dhamma and non-Dhamma. "Thus for us" means for us when done thus. Thus by way of the Suttanta, having shown the distinction of Dhamma and non-Dhamma, now by way of the Vinaya, showing that to them, he said, "but by way of the Vinaya" and so on. "It should be done with an existing matter" is the connection. Thus also in "with a non-existing matter". Thus by means of the two ways, having shown the distinction of the pair of Dhamma and non-Dhamma, now showing the distinction of the pair of Vinaya and non-Vinaya, he said, "by way of the Suttanta" and so on. Therein, by the Suttanta method, "it disciplines lust and so on" is Vinaya; by the method of discipline, "it disciplines body and speech" is Vinaya; this meaning of the word should be understood. Thus by means of the two ways, having shown the distinction of the pair of Vinaya and non-Vinaya, now showing the distinction of the pair of spoken and unspoken, he said, "by way of the Suttanta, the four foundations of mindfulness" and so on. Therein, the statement "the Eightfold Path" is to be connected as "spoken, uttered by the Tathāgata". Thus by means of the two ways, having shown the distinction of the pair of spoken and unspoken, now showing the distinction of the pair of practiced and unpracticed, he said, "by way of the Suttanta, daily" and so on. Therein, the word "daily" should be connected with only three terms: "entering, reviewing". "By way of the arising of the meaning" means by way of the arising of the cause. For a cause is called "meaning" because it is the fruit of this. The arising of the meaning is atthuppatti; that very atthuppatti becomes aṭṭhuppatti by changing 'ttha' to 'ṭṭha'. The power of the arising of the meaning is aṭṭhuppattivaso; by that. This word should be connected with both terms: "Suttanta teaching, Jātaka story". "This" means entering into the attainment of fruition and so on. "Practiced" means bound, or repeatedly accumulated, increased, or familiar. "Going forth for conduct" means for the purpose of conduct, going forth... Going. Thus, having shown the distinction of the pair of practiced and unpracticed based on two methods, now, showing the distinction of the pair of designated, it is said, "In the Suttanta method, the four foundations of mindfulness," and so on. That is similar to the pair of spoken and unspoken. Thus, the distinction of the five pairs has been shown based on the two methods of Suttanta and Vinaya. In the pair of offenses and non-offenses, the word "ādi" (etc.) standing in the last sentence immediately after the phrase "not with the intention of release" should be brought forward. For the meaning is "in this way, and so on." "There, there" means "in that particular training rule." This word should also be carried over to the last sentence. In the pair of light and heavy, "five groups of offenses" means the five categories of offenses, namely, grave offense, expiation, confession, wrong-doing, and wrong-speech. "Two groups of offenses" means the two categories of offenses, namely, defeat and formal meeting. In the pair of remaining and non-remaining, "six groups of offenses" means the six categories of offenses remaining from the offense of defeat. In the pair of gross and not gross, it is similar to the pair of light and heavy. But this is the distinction – a heavy offense is called gross, and a light offense is called not gross. Thus, the distinction of the four pairs has been shown only by way of the Vinaya method. "Here" means in the statement "declaring non-Dhamma as Dhamma," and so on. "Of the four Sangha-acts" means of the four Sangha-acts, such as announcement, and so on. "By those who are doing" is in the sense of cause, and this is a causal expression. "There" means in the statement "they by these," and so on. In "they draw away," showing the meaning of the root "kas" as movement, it is said, "they draw the assembly." "They disentangle" means they make it disentangled, they make it separate. "They raise to one side" means they make a heap on one side. In "they draw away completely," the meaning should be seen as "very much" due to the two prefixes, so it is said, "they draw away very much." Revealing the meaning of "very much," it is said, "they do it in such a way that they become as if disunited." "As" is connected with "in what manner it is being done." By "separately," this is revealed. The word "ṇisaddo" shows that "visuṃ" is a word meaning "separate" and is not a derived nominal stem. In "vatthūsu" means in divisive matters. "Imaṃ gaṇhatha" means take this view. "Visuṃ" means separately. Comparing the statement made in this section with the Pāḷi of the Parivāra, he says, "In the Parivāra, moreover," and so on. There, "by five aspects" means "by action, by designation, by declaration, by announcement, by taking the voting-slips" (Pari. 458), thus by five reasons. "Tassa" refers to the statement in the Parivāra. "Idha" means in this section on schism, the meaning is to be connected as "by this characteristic of schism stated." "There is no difference in meaning" indicates that there is a difference in wording. "Assa" refers to the characteristic of schism. The meaning is to be connected as "that absence of difference." "Tattheva" means in the Parivāra itself. "Sabbatthā" means in the entire section on schism. Thus, the connection of meaning in the commentary on the section on schism is completed. 8. Section on Duties 1. Account of the Duties of an Arriving Monk 357. In the section on duties, "ārāmaṃ" refers to the boundary of the precinct, so he says, "near the boundary of the precinct." For the word "gahetvā" (having taken), "upāhanā" (sandals) is the obvious object, but the instrument is not obvious. Therefore, showing the instrument, he says, "having taken with a sandal-stick." By this, he refutes "by hand" as the instrument. In "paṭikkamanti," rejecting the meanings "enter" and "depart," he says, "assemble." "Upāhanā…pe… pucchitabbā" (sandals…etc…should be asked).