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it shows that in "idhamāgato," the "m" is merely for euphonic conjunction. "Assa" is connected to "Upāli answered." "Sabbatthā" means "in all questions." "Iti" means "thus." "Tattha" means "in the answer." In "Bhaddako te ummaṅgo," the word "ummaṅga" means "question," so he says, "Your questions are good." There, "te" means "your." Why is a question called "ummaṅga"? He says, "Because of five," etc. Indeed, since it is called "ummaṅga," therefore a question is called "ummaṅga" – this is the connection. By "because it stands having emerged," it shows the meaning of "ummaṅga" as "that which emerges." The root "muj" has "u" changed to "a"; the meaning is "it emerges from the water of ignorance-darkness." Showing the meaning of the particle "tagghā" as "therefore, for that reason," he says, "since," etc. By "in the sense of acceptance," it shows that "taggha" means "good"; the meaning is "indeed, good." There are only three: "concentrating and dispersing" is one, "with bait" is one, "with grains of rice" is one – these are the three. Description of the Four Failures 336. In "yaṃ taṃ pucchimha," he says that after the elision, the "a" is dropped, meaning "yaṃ taṃ apucchimhā." There, "yaṃ" means "the question." "Taṃ" means "you." "Tvaṃ" is also a reading; the meaning is the same. "Taṃ tadeva" means "that very question." "Aññathā" means "in another way." In "Whatever are gross, that is the failure of virtue," he asks, "Is there no question asking about the failure of virtue? Why then is the answer 'that is the failure of virtue' given?" He says, "Although," etc. This is the statement: "Whatever are gross, that is the failure of virtue." Elaborating on that very meaning, he says, "For in the four," etc. "Vatvā" means "having said briefly." Of the three. of the failures: from the failure of morality, of the remaining three failures. There, in the statement beginning with "gross offense". Of the word "they accuse," showing the agent, it says "speaking." By "thus he said" and so on, it shows the manner of speaking. By "this by six," this 'sa' here, it shows that the word 'sa' is an embellishment of the phrase. By this much, by merely the statement beginning with "gross offense." The connection is "it is answered." Description of cutting, etc. 337.Of the questions beginning with "How many cuttings?", showing the nature of connected questions, it says "because, however," and so on. Indeed, questions are of two kinds: connected and unconnected. Therein, a question connected by an answer is called a connected question; a question asked as one wishes, without expecting an answer, is called an unconnected question. Their elaboration should be understood from the Netti-aṭṭhakathā and so on. Here too, because of the connection by the answer "eleven up to the third time," it is called a connected question. The connection is "because, however, it is answered." By way of number, by the power of the number "eleven," or by its own nature. By way of numerical connection, by the connection of the number "how many" only. Of those questions. There, in the text beginning with "six cuttings." This very statement. "Apubba" means not said before, the meaning is new, not ancient. And this statement. By "sixteen," it shows that in "sodasa," by changing 'da' to 'ḷa', the reading "soḷasa" is also appropriate. In "known and prescribed," showing that the remaining part of the text "having said thus" should be supplied and connected, it says "having said 'known' thus, prescribed." The meaning is "those training rules prescribed as 'known'." Thus, in the manner to be stated. Here, the word 'iti' in "should enter" means completion. The connection is "thus it should be understood." Description of uncommon, etc. 338.The former question, the question previously stated among the questions beginning with "how many cuttings?". There, "twenty two..." In the text beginning with "e satānī" (a hundred). Showing that the word "dve aniyatehi" (two undetermined) is a non-compound dvigu sentence, he says "dvīhi aniyatehi" (by two undetermined). By "saddhiṃ" (together), he shows that the instrumental case is used in the sense of "with." In the verse, the connection should be made beginning with "dhovanañca sikkhāpadaṃ" (the rule of washing). "Dve lomā" (two hairs) means the two rules concerning sheep's wool. The connection of the verse beginning with "sakalo" (whole) and the half-verse is easily understood. Here, "saṅghamhā dasa nissareti" (expels ten from the Saṅgha), showing the method of connection, he says "saṅghamhā nissārīyatī" (is expelled from the Saṅgha), meaning the ten thus stated. "Tattha" (there) means in the Bhikkhunī Vibhaṅga. "Tathā" (likewise) means as the minor ones, that is the meaning. "Iti" (thus) means in this way. "Tesaṃ" (of them) means of the pārājikas. The connection is that they are as difficult to approach as black snakes and so forth. By "durūpagamanā" (difficult to approach), he shows that the root "sad" has the meaning of going. "Durāsajjanā" (difficult to assail) means difficult to assail, it is not easy to assail. "Samūpamā" (equal simile) means an equal simile. Showing the nature of an equal simile, he says "yathā" (just as) and so forth. "Sādhāraṇaṃ" (common) means common to the eight pārājikas. The connection is "ekekassa pārājikassa" (of each pārājika). Here, "avirūḷhī bhavanti te" (they do not grow), making the simile and the object of comparison clear, he shows the method of connection, saying "yathā ete" (just as these) and so forth. "Avirūḷhidhammā" (of a nature not to grow) means of a nature not to grow. "Pakatisīlabhāvena" (by the state of natural virtue) means by the state of being naturally virtuous. There is also the reading "pakatisīlābhāvenā" (by the absence of natural virtue), meaning by the absence of natural virtue, by the reason of absence. "Ettāvatā" (by this much) means by this much mere statement beginning with "aṭṭheva pārājikā" (there are only eight pārājikas), the connection is "dassitaṃ hotī" (it is shown). "Vibhattiyo" (divisions) means divisions that are to be divided according to pārājika and so forth. "Tattha" (there) means in the text beginning with "tevīsati saṅghādisesā" (twenty-three saṅghādisesas). "Sabbasaṅgāhikavacanaṃ" (a comprehensive statement) means a comprehensive statement for all three methods of settlement, or for the settlement of all offenses. "Dvīhi samathehi" (by two methods of settlement) means by two methods of settlement: by "sammukhāvinaya" (settlement in the presence) and by "paṭiññātakaraṇa" (settlement by acknowledgment). "Etaṃ" (this) means the statement "dve uposathā dve pavāraṇā" (two uposathas, two pavāraṇās). "Vibhajanāni" (divisions) means v It is said in the sense of being inseparable from the act of distinguishing what is to be distinguished, therefore, the meaning of the word should be understood as 'distinction' in the sense of 'to be distinguished'. The connection is: these are other distinctions. Showing a different meaning from the one stated below, "This was said merely to show the distinction, not in the sense of pacifying with the pacifications," he says, "or else," and so on. The phrase "these distinctions" is the unexpressed object of the word "relying on." The connection is: they fall into relying on. "They" refers to the offenses. "By the aforementioned kinds" means by the three pacifications as mentioned. "Those having them as their root" means those for whom the Uposatha and so on are the root; it refers to those. By this, he shows the method stated by way of the effect. "Those distinctions" means the distinctions of Uposatha and so on. Description of offenses such as Pārājika 339. The connection is: having thus explained. The connection is: what is called the Pārājika offense. "Pārājika offense" means the Pārājika which is an offense. By "having fallen into defeat," he shows the meaning of the word Pārājika as that which defeats a person from the Dispensation. The suffix ṇya expresses the sense of causation, and the 'ya' becomes 'ka'. "Cut off" means one who falls away. "Lost" means one who has erred. "Fallen" means one who has lapsed. "Removed" means one who has been expelled from the Saṅgha. "When that person is not expelled" means when that person is not expelled from the Saṅgha, the meaning is 'not removed'. By "distinguished by Uposatha, Pavāraṇā, and so on," he shows the nature of co-residence. Without paying attention to the wording, it is said, "this offense." "This indeed" means this which will be stated. "Here" means in the verse. "Therefore, by that" means here the word "therefore" shows the causal meaning of the word "by that." "Here" means in the second verse. The connection is: it is to be desired at the beginning. "Indeed" means truly. "Here" means in these four actions such as granting probation. The meaning of the phrase "the Saṅgha" and so on is a compound with an external meaning, distinguished by three words. The words 'ceva' and 'ca' show that the meanings of both words in the initial remaining phrases are principal. "To be desired" means that, because it expects action from the doers, is laid down for the sake of action. It should be, meaning of an offense, by this it shows another word. Making the suffix *a* in the sense of "to be wished for," some also say it is a taddhita ending. But this is a light method. This is the weighty method here: *ādi* and *sesa* are *ādisesa*, the Sangha wishes for it among the *ādisesas*, thus *saṅghādisesa*. In "anekaṃsikataṃ padaṃ," here *padaṃ* means a rule of training. Showing that "done in many ways" is *anekaṃsikataṃ*, he says, "because this rule of training is done in many ways." The connection is: "because it is done, therefore it is called undetermined." There, meaning in the undetermined. Where, meaning in the rule of training. That too, meaning the nature of the rule of training. In *accayesu*, meaning in faults. For these, transgressing the blameless,