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or the gain is bent, is made to incline, is the connection. "It inclines to the Saṅgha," or "it is made to incline" is the inclination. "Of these very" means of these very three righteous gifts. Combining the three recipients and enjoyments of gifts, the nine should be taken. "Therein" means in the chapter on tranquility itself. "Of the chapter on admonition" means of the chapter on the admonition of bhikkhus. "Therein" means in the first training rule of the chapter on admonition itself. "Everywhere" means in all the nines. Thus, the connection in the explanation of the nine-fold division is completed. The method of the eleven-fold division, the explanation of the ten-fold division. 330. "In the tens, or in a place," means or without reason. "Therein" means in the nines. "By 'there is no gift,' and so on," by the word "and so on," "there is no offering, there is no sacrifice," and so on (Dhammasaṅgaṇī). Nine annihilationists are to be included. By the word “etc.” in “The world is eternal, etc.” are included the nine grasping at extremes, such as “The world is not eternal.” The opposites are rightness. Opposite to the ten wrongnesses are the ten rightnesses: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation. The connection is: “Ten dangers are pointed out.” “Gnawed by a mouse” means eaten by a mouse. Here, the root *khedh* means to eat. “Burnt by fire” means burnt by fire. “Among these” means among these ten rag-robes. “Or a water-robe or a shoulder-cloth” means a water-robe or a shoulder-cloth for nuns. Here, the word “or” indicates an unspecific alternative. A leaf-mat is included with a grass-mat. “Everywhere” means in all ten cases. Thus, the explanation of the chapter on tens is completed. The chapter on elevens in the progressive method. 331. In the elevens, “grass sandals” means grass sandals other than those made of muñja grass or pabbaja grass. “Only the inclusion of wooden sandals” means only the inclusion of wooden sandals. “Or made of copper or made of wood” —the word “or” indicates an unspecific alternative. “You are not without a sign, etc.” are pointed out in the chapter on nuns. All of them are types of knots. “Naked” means without clothes. All of them are persons not to be venerated. “Previously” means in the tens. “In the chapter on actions” means in the chapter on actions at the end. “That monk whom he would not reach, this is not reached, an impossible situation, no opportunity”— this is the explanation. For if this is so, the word “whom” refers to the action. Or, “for whatever reason he would not reach, that reason is an impossible situation”— this is the explanation. “Unattained concentration”— this is the explanation. “Of the good Dhamma” means of the good Dhamma for him. The meaning is: for that monk who reviles and abuses, the good Dhamma does not become purified, does not become cleansed. Diseases They cause affliction, known as sickness. "He goes to hell" means he goes to hell. In "upapajjati," because it is connected with the preposition 'upa', in "nirayaṃ" the usage of the locative case should be understood. Here, in this Anguttara Pali (A.N. 11.6). In "āsevitāya," the prefix 'ā' has the meaning of 'beginning,' so he says "practiced from the very beginning." By "nipphāditāya" (accomplished), it shows that in "bhāvitāya" (developed), the root 'bhū' has the meaning of 'existence'; by "vaḍḍhitāya" (increased), it shows the meaning of 'growth'. In "bahulīkatāya," 'bahula' means 'repeatedly,' so he says "done repeatedly." "Like a well-yoked vehicle" means like a very well-yoked vehicle. By this, in "yānīkatāya," it shows that it is not made like just any vehicle, but rather, because it can be mounted at any desired moment, it is made like a well-yoked vehicle. "As there is a foundation when it is being done" — this is the connection. In "vatthukatāya," the word 'vatthu' shows the meaning of 'foundation.' "One dwells, one is established in this, therefore it is a 'vatthu'" — this meaning of the word should be understood. In "anuṭṭhitāya," the prefix 'anu' has the meaning of 'uninterrupted,' and showing that the root 'ṭhā' has the meaning of 'arising,' he says "continuously, continuously carried on." By "samantato," it shows that in "paricitāya," the prefix 'pari' has the meaning of 'all around.' By "abhivaḍḍhitāya," it shows that the root 'ci' has the meaning of 'growth.' "Samāraddhāya" means fully accomplished. Indeed, the root 'rādh' has the meaning of 'accomplishment.' By "vasībhāvaṃ upanītāya," he shows that meaning with intention. Showing the implied meaning of the saying "He does not see a bad dream," he says "but a good one," etc. "Vuddhikāraṇabhūtaṃ" means a dream that is a cause of growth — this is the connection. In "Devatā rakkhanti," even though stated generally, only guardian deities should be taken, so he says "guardian deities." Guardian deities are earth deities and so on. "Khippaṃ" is an adverbial neuter. By this, quickly, mind... Here, the word *tuvaṭa* shows the meaning of "quickly." In "not piercing further," the word "further" implies a limit. And that limit, and the fact that "further" here means arahantship, and the meaning of "realizing" for the root *vidh*, are shown by saying: "from the meditation of loving-kindness," and so on. There, "from the meditation of loving-kindness" shows the limit. "Arahantship" shows the essential meaning of "further." "Not realizing" shows the meaning of "realizing" for the root *vidh*. "Everywhere" means in all eleven sections. Thus, the explanation of the eleven-section recitation is concluded. The explanation of the Ekuttarika Yojanā is completed. Questions and answers on Uposatha, etc. 332. In the answer, this meaning should be understood, is the connection. "Unity of body" and so on is the connection. "Act of informing" means the act of telling. "Having brought the consent and invitation" means having brought both consent and invitation. "The invitation speech" means the invitation speech beginning with "Venerable sirs, we invite the Saṅgha." In the acts of censure, etc., what is the "basis"? Who is the "person"? He says: "The basis is," and so on. There, "by which basis" means by which basis, such as a quarrel-maker, which is the instrument, or the cause. "By whom" means by which person, who is the agent; "done" is the connection. The phrase "of that particular kammavācā" is a part-whole relationship with the phrase "concluding word." "Everywhere" means in all the answers. Thus, the explanation of the questions and answers on Uposatha, etc., Yojanā is completed. Explanation of the Atthavasa-pakaraṇa 334. In "Atthavasa-pakaraṇa," the whole is the locus. In "ten advantages," and so on, the part is the locus. "Which" is the word. "The higher and higher word" means the word stated further and further, such as "for the convenience of the Saṅgha." "Of the lower and lower word" means of the word stated lower and lower, such as "for the good order of the Saṅgha." "That hundred words which were stated" is the connection. There, in that hundred words, the locative case is for determination; "hundred meanings" means a hundred things to be expressed. . "Dhammasata" means a hundred names, its meaning is a hundred Pāli texts. Showing an alternative meaning for the words "atthasataṃ dhammasataṃ," he said "or," and so on. There, the explanation is: "those ten reasons on account of which it was laid down, those ten reasons," and "those ten reasons that were previously described, those ten reasons." The connection is: "described in the commentary on the first Pārājika (Pārā. Aṭṭha. 1.39)." There, in the passage "for the well-being of the Saṅgha," and so on. "Very well, O deva" means "Very well, O great king." For since he shines with the power of command, the power of possessions, the power of sovereignty, therefore he is called a deva. And whoever, whether a householder or a renunciant, accepts—that is the connection. Therefore, because it is for benefit and happiness, therefore. The connection is: "having shown the advantage, I will lay it down." The explanation is: "I will not lay it down by overpowering." Here, in the chapter on reasons. "Tadatthajotakānaṃ" means: "that very meaning is tadattha, those which illuminate it are tadatthajotakā, of those." The connection is: "now to be understood." "Illuminating the meaning" means "atthajotakā," words. Having extracted, or having determined, the meaning is spoken by these verbal designations, thus they are etymologies. "Atthasata" in the verse, the explanation should be made, saying "a hundred meanings are to be understood in the chapter on reasons," and so on. "Iti hi" means "iti eva." The word "hi" indeed has the meaning of the word "eva." The connection is: "this word 'atthasata' and so on, is said." The connection is: "this, based on the meaning as stated." Thus, in the commentary on the Vinaya called Samantapāsādikā, In the commentary on the Mahāvagga, The explanation is concluded. The summary of the first verse. The description of the training rules laid down in the seven cities. 335. "Ekaṃsaṃ" here, he says, is a word used in the locative sense, meaning "in one part." "Dasanakhasamodhānasamujjalaṃ" means "shining brightly with the collection of ten fingernails." Here, by "samujjalaṃ," it shows the meaning of the word "añjali" as "reverence," or "it shines or glows facing forward," thus "añjali." "Āsīsamānarūpovā" here means "āsīsamānarūpo eva" (indeed in the form of one who is blessing). Rejecting the meaning, he said, "as if wishing for it." Here, by "viyā," dividing the word into "āsīsamāno iva," it shows that "iva" indicates a simile. Regarding "kissā," he says that here the genitive case is in the instrumental sense, meaning "for what reason?" "Idha" means "my sitting place." By "āgato,"