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thus is the connection. The same method applies to the rest. "Repeated recollection" means the act of repeatedly recollecting with joy. By this, it shows the meaning of the word "non-regrettable." In "afterwards also," showing the meaning of the *pi* particle to include what is unsaid, it says, "and of the Dispensation," and so on. There, "and for the glory of the Dispensation" is the connection. The meaning is that it contributes to the glory of the Dispensation, like the moon and sun free from defilements. 8. Discourse on the Dhamma to be reviewed by the accuser. 399. In "without flaw, without reproach," and so on, this meaning should be understood, thus is the connection. First showing "with flaw, with reproach," and then showing "without flaw, without reproach" in the opposite way, it says, "by which," and so on. There, "by which they are done" is the connection. "It is cut" is a flaw (chiddo). "Repeatedly it is rubbed, it is touched" is reproach (paṭimaṃso), with the arrival of censure. This is a description of action, with emphasis on the state of being. "With reproach" is sappaṭimaṃso, referring to bodily conduct. "Opposite" means proceeding from this in a reversed manner, meaning bodily conduct. By "groundless slandering," and so on, the word "and so on" includes coarse speech and the like. In "Is my mind full of loving-kindness?", showing that the loving-kindness mind that has reached absorption is intended, it says, "having cut off hindrances," and so on. There, "hindrances" means hindrances like those of dwelling. By "having overcome ill-will by way of suppression," it shows the loving-kindness mind that has reached absorption. In "But where, friend, was this said by the Blessed One?", showing the scope of the words "this" and "where," it says, "this training rule, in which town?" 9. Discourse on what is to be established by the accuser. 400. In "I will speak in due time," and so on, for the accusation, what... Showing the meaning of "ālaakāla" and so on, he said, "one to one," and so on. There, "eko" means a single accuser. "Ekaṃ" means a single accused. The construction is: "in the midst of the Sangha... or in dining halls and so on, or at the moment of being surrounded." There, by "in the midst of the Sangha... or in dining halls and so on," the absence of a place is shown. By "at the moment of being surrounded by attendants," the absence of a time is shown. By these words, it is shown that the place is also included by time, and it is said, "I will speak at the proper time." "Tacchena" means truly. "Hambho" is a particle to be connected individually in the western regions. Indeed, the meaning is: "Hambho, old man! Hambho, frequenter of assemblies! Hambho, rag-robe wearer! Hambho, Dhamma speaker!" "Idaṃ" means this action. "Kāraṇanissitaṃ" means dependent on reasons such as the reason for being an old man. The particle "Bhante" is also to be connected individually. And here, by the particle "hambho," because it expresses disrespect according to common usage, it is as if one speaks harshly. By the particle "bhante," because it expresses respect, it is as if one speaks gently. "Kāraṇanissitaṃ katvā" means, "having made this transgression dependent on a reason, this is the fault," having made it dependent on a reason. By "having established a mind of loving-kindness," it shows that "mettācittaṃ" is an adverbial modifier to the verb "vakkhāmī" (I will speak). In "no dosantara," showing that the word "antara" means mind, he said, "not with an evil mind." By "hutvā" (having been), it shows an adverbial modifier. 10. Discourse Connected with the Accuser and the Accused 401. In "ajjhattaṃ," showing that the word "atta" means mind, and that the seventh case ending is also a substitute for "am," he said, "in one's own mind." By "uppādetvā" (having produced), it shows the intended meaning of the word "manasikaritvā" (having paid attention). In "kāruññatā," showing that only one of the two suffixes, "ñya" and "tā," expresses the state of being, and that one is for its own sake, he said, "the state of compassion." There, the state of a compassionate person is "kāruñña," and that itself is "kāruññatā." Or, a compassionate person himself is "kāruñña," and his state is "kāruññatā." The unbeneficial should be done. By this, by the word "compassion." And compassion, that is, compassion attained through absorption. And the preceding part of compassion, that is, the compassion of the sense-sphere that occurs in the preceding part of compassion attained through absorption, by way of preliminary and access concentration. By both, that is, by both words "desiring welfare" and "sympathy." And loving-kindness, that is, loving-kindness attained through absorption. And the preceding part of loving-kindness, that is, the loving-kindness of the sense-sphere that occurs in the preceding part of loving-kindness attained through absorption, by way of preliminary and access concentration. Suddhante, that is, in the pure portion. Having imposed a confession, that is, having imposed a confession on the accused. Ye ete (those which), that is, those five qualities spoken of by the method beginning with "compassion" – this is the connection. Here, in "by this, these five qualities," it shows the unspecific nature of the word "this." Here, regarding "in truth and in unshakeability," rejecting the truth of abstinence and ultimate truth, he says "and in verbal truth." By "akuppanatā" (unshakeability), it shows the meaning of the `ṇya` suffix by making `nakupa` (not shaking) into `akuppa` (unshaking). Hī, that is, truth, or expansion. Na paro ghaṭṭetabbo (another should not be provoked), that is, another should not be made angry. Sabbattha (everywhere), that is, in the entire chapter on the suspension of the Pātimokkha. Thus ends the explanation of the commentary on the chapter concerning the suspension of the Pātimokkha. 10. The Chapter on Bhikkhunīs The Story of Mahāpajāpatī Gotamī 402. In the Bhikkhunī chapter, having shown the question "Why does he refuse?", showing its intention, he says "nanu" (indeed/surely) and so on. By "kāma" (indeed/granting) and so on, he answers by way of acceptance and rejection. There, the word "kāmaṃ" has the meaning of granting, and the word "pana" has the meaning of censure; but even so, he refuses – this is the connection. Taṃ (her), that is, Mahāpajāpatī Gotamī. Having been requested, she was permitted – this is the connection. Ayaṃ (this), that is, ordination. Bhaddakaṃ katvā (having made it good), that is, having obtained it, having made it pleasing – this is the meaning. 403. Here, regarding "by pot-thieves," showing that "kumbhathenakā" are those who steal by lighting a lamp in a pot and by that light, he says "having lit a lamp in a pot" and so on. Nāḷimajjhagata (being in the middle of a tube), that is, a grain-tube. gone into the middle of it. "Gaṇṭhi" means a knot. "Kaṇḍa" is also a reading, meaning a stick. "Yena" means by a creature. This "yaṃ" word should be understood as not dependent on a "taṃ" word. "Antorattabhāva" means being within blood, i.e., being within blood. "Etamatthanti" means this meaning, i.e., this meaning to be spoken. "Āḷiyā" means for covering. "Abaddhāyapī" (even for the unbound) – the "pi" word has an emphatic meaning; for the bound, it is even more so, is the meaning. "Kiñci" means a little bit. "Yaṃ" means water. "Tampi" means even that water. The "pi" word refers to any water that remains for the unbound. "These are the weighty rules that have been laid down" – this is the connection. "Paṭikacceva" means beforehand, i.e., at first. "Tesu" means in those, i.e., in the weighty rules. "Even when they were not laid down" – this is the connection. "What was said first" and so on was said, "it will last only a thousand years" – this is the connection showing this meaning. And this word "a thousand years" is said – this is the connection. "Tato" means from that, i.e., from a thousand years. "Pariyattidhammopi" (even the Dhamma of study) – the "pi" word refers to the Dhamma of penetration. Since the Dhamma of practice remains when the two true Dhammas remain, it is not mentioned. "Tāniyeva" means those very five thousand years. "When there is study, there is no penetration" – this should not be said either, is the connection. "Liṅga" means the ascetic's garb, i.e., the ascetic's appearance. Story of the permission for the ordination of bhikkhunīs 404. "By this supplementary rule" means that, with reference to Mahāpajāpatī's ordination by accepting the eight weighty rules, this rule is called a supplementary rule; by that supplementary rule, they are ordained, is the meaning. "Having made them Mahāpajāpatī's co-residents" means having made Mahāpajāpatī the preceptor, the five hundred Sākiyan women were made her co-residents, is the meaning. "Iti" (thus) – therefore they were, is the connection. "By this admonition" means by this admonition of the Blessed One. 410. "Etissā" means of this bhikkhunī. "Taṃ" means that action. "Aññasmiṃ" means in another action. "Aññaṃ" means another action from the action to be planted. 411. "By muddy water" means by water stirred up with mud. "Kaddamādīsupi" (even in mud, etc.) – the "pi" word should be connected with "by whatever means." By which "by anyone" is the meaning. "Having assembled" means having assembled by the community of bhikkhunis. "To be expelled" means an act to be expelled. "By this much" means by merely this much announcement. "Not to be saluted" means not to be saluted, not worthy of salutation, is the meaning. "From that" means from being announced three times. "They do not salute" means the bhikkhunis do not salute. "Even having seen" means even having seen that bhikkhu. "By that bhikkhu" means by the bhikkhu showing the expulsion, "should be apologized" is the connection. "Only in the monastery" means only in the monastery of the bhikkhus. "By that bhikkhu" means