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it means by disciplinary acts such as probation. Showing the nature of the thirty-three roots, it says, "The twelve roots of a dispute case," and so on. "One root" is the connection. "These" refers to the thirty-three roots. "Parato" means from another. By "eighteen matters causing division," and so on, it shows the origin of the cases. The construction is: it arises by depending on the four acts of the Sangha. "This" refers to the matter. "The origin of the seven" refers to the origin, which is the place of promulgation of the seven groups of offenses. "Here" means in this place. Regarding "does not know the promulgation," since it will be said later, "does not know the subsequent promulgation," the first promulgation should be taken. So it says, "does not know the first promulgation." Regarding "anupaññatti" (subsequent promulgation), the prefix "anu" does not mean "not cut off," so it says, "does not know the promulgation again and again." The meaning of "after" is also appropriate, as it is promulgated after the first promulgation. Regarding "anusandhivacanapathaṃ" (the path of connected words), showing that it is the path of words by way of connections, it says, "the matter by way of connection of narratives and connection of decisions." "Ñattikiccaṃ" (the act of a motion) is the act of a motion. By this, in "ñattiyā" (of the motion), it is a genitive case in the sense of possession. An instrumental case is also appropriate in connection with the root "kara" (to do). Here, in "karaṇaṃ" (doing), it also shows the objective sense of the suffix "yu." Not only does one not know the act of a motion in a motion-act, but also in a motion-second act and a motion-fourth act. Showing this, it says, "motion-second, motion-fourth." In the mmesu, etc. The motion, 'to be placed before,' does not know it should be placed before the kammavācā. By this, he shows the state of not being skilled in the former. By 'after,' he shows the state of not being skilled in the latter. By the word 'pi,' it refers to the first method. By 'does not know the time,' he shows the analytical explanation of the word 'ignorant of time.' Showing the time, he says, 'uninvited,' etc. By 'not knowing the benefit in the dhutaṅga practices,' he shows the result for the foolish and deluded. Here, 'evil-wisher' means one who desires gain of requisites; he says, 'desiring gain of requisites.' Bodily seclusion, mental seclusion, and seclusion from defilements are bodily, mental, and upadhi seclusion; a collective compound, with elision of the latter part in the former parts. 'This' refers to the forest dweller. By this, he shows the meaning of the word 'idamatthī' as 'this meaning is this meaning, and it belongs to him.' In 'being content, indeed,' etc., showing the 'eva' words are to be discarded, he says, 'not any other worldly bait.' Nine kinds: three kinds according to the day, and also according to what should be done, and also according to the doer; thus, nine kinds of Uposatha. Since bodily misconduct, etc., does not lead to clarity, or does not conduce to clarity, therefore it is called 'unpleasant.' Therefore it is said: 'Unpleasant' means unwholesome bodily misconduct, etc. 'Transgressing the time' means having transgressed the time for eating, etc. By this, he shows the meaning of 'ati' as 'transgression' in 'ativela' (beyond time), and also that 'ativela' is an adverb modifying 'dwelling.' 'A short time,' is the connection. Showing that 'descent' is 'descent,' he says 'descent.' 'Everywhere' means in all five sections. Thus, the explanation of the five-section commentary is concluded. The method of 'one-up,' commentary on the six-section. 326. In the sixes, this meaning should be understood, is the connection. 'Thus' means 'thus.' 'These six proper conducts,' is the connection. 'There' means in the six modes. 'By the confusion of mindfulness' means by the absence of mindfulness. 'There' means in the fourteen supreme ones. 'From that' means from the six. One. Removing, having removed one of whatever kind. Among the remaining, among the eight supreme ones, the six remaining. Other groups of six, eight other groups of six apart from the first group of six. Six offenses, three groups of six, the three groups of six called "six offenses" is the connection. Having made the two mentioned into one. In bathing, in the bathing training rule. Two groups of six, two groups of six by way of taking and undertaking. Everywhere, in all groups of six. Thus, the explanation of the chapter on groups of six is complete. The method of increasing by one: Explanation of the chapter on groups of seven. 327. Having included them in the six proper ways among the groups of seven, is the connection. Right there, in the chapter on tranquility itself. In the Campeyya chapter, in the Campeyya chapter. Showing the compound of "asaddhammā" as either bhedanissita or tulyanissita, he says, "asataṃ dhammā" and so on. There, by "asataṃ dhammā," he shows the bhedanissita compound; by "asanto vā dhammā," he shows the tulyanissita compound. Everywhere, in all groups of seven. The rest is easily understood. Thus, the explanation of the chapter on groups of seven is complete. The method of increasing by one: Explanation of the chapter on groups of eight. 328. Showing the manner of teaching and the place of teaching of the eight advantages and so on among the groups of eight, he says, "na mayaṃ" and so on. There, by "na mayaṃ…pe… karissāmā," he shows the manner of teaching; by "kosambakakkhandhake," he shows the place of teaching. That also, the second group of eight also. Mentioned in the group of thirteen, is the connection. In "corrupts families," showing the instrument of the verb "dūsetī," he says, "pupphena vā" and so on. Corrupts by these eight, is the connection. By "lābhenā" and so on, he shows the nature of unwholesome states in "aṭṭhahi asaddhammehī." Sārāgo is intense attachment, meaning strong clinging. Paṭivirodho is aversion. Because it opposes non-gain and so on, it is called paṭivirodho. In the Pāḷi, in the Vinaya Pāḷi. The two verses beginning with "pāṇaṃ" are composed with twelve syllables. The third line of the first verse. Due to being connected with the word 'cariya', one syllable is extra. Here is the explanation: Life, one should not kill, should not destroy. What is taken, one should not take, should not grasp. False, untrue speech, one should not speak, should not utter. A drunkard, drinking intoxicants, one should not be. From unchastity, sexual intercourse, one should abstain. At night, untimely food, one should not eat. Garlands, one should not wear, should not adorn. And perfumes, one should not use. On a spread-out bed, and on the ground, one should lie down. This indeed is the Uposatha, the eight-limbed Uposatha, thus, as having the quality of ending suffering, it was declared by the Buddha, so say the wise. "Saṅghabhedaka" refers to the chapter on schism-makers. "Of them alone" means of the bhikkhunīs alone. Even for such a general statement as "The laywoman asks for eight boons," by means of the context, etc., it becomes a specific case, thus it refers to Visākhā. For she indeed has various branches, consisting of sons and grandsons, therefore she is called Visākhā. "Everywhere" means in all eight sections. The rest is easily understood. Thus, the explanation of the eight-section commentary is concluded. The Ekuttarika method: Explanation of the nine sections 329. In the nine sections, by the word "etc." in "acarītiādīni" (he acted, etc.), it includes "carati" (he acts), "carissati" (he will act), etc. "How is that obtained here?" Here, "that" means acting unprofitably, or causing anger. "How" means by what reason. "Here" means in this person who acts unprofitably. "Is obtained" means obtained, it is possible to obtain, or it is not possible to obtain at all, that is the meaning. Or, the explanation is "for the sake of nine bhikkhus." "Craving" refers to the craving for seeking among the two: craving for seeking and craving for what is sought. "Dependent on" means concerning. "Searching" means repeated seeking. "Gain" means the gain of objects such as forms, etc. "Decision" means the fourfold decision by way of knowledge, craving, views, and thoughts. For the fourfold dhamma decides by this, saying "this much will be mine," etc., therefore it is called "decision." "Desire-passion" means strong passion. "Clinging" means a strong determination of "I" and "mine"; "grasping" means taking by delimiting through craving and views. Macc They seize, unable to bear the common ownership of others. Protection means guarding wealth by closing doors, hiding chests, and so on. "For the sake of protection" means because of protection, and this is a locative case in the sense of cause. Taking a stick, and so on, means taking a stick to prevent others from taking sticks, and so on. Similarly, taking a weapon with a single edge, and so on, is taking a weapon. Quarrel means a quarrel of body or a quarrel of speech. Strife means grasping in opposition. Dispute means speaking in opposition. "You, you!" is speaking disrespectfully, a "you, you!" speech. Slanderous speech is speaking slanderously. False speech is speaking falsely. Taking a stick, and taking a weapon, and quarrel, and strife, and dispute, and "you, you!" speech, and slanderous speech, and false speech. Taking a stick... ...false speech. In "false speech," the word "speech" should also be applied to "you, you!" and "slanderous." The connection is: "I am superior, I am," and so on, as it occurs. "From the time of determination, they should not be varied" means determination and variation should not be done together; the intention is that one should not vary what has been determined. "He makes the ripened gain ripen" is the connection. "Of these very gifts" means of these very unrighteous gifts. "Inclination to the Saṅgha" means the Saṅgha's inclination,