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shows the meaning of moving, because roots have many meanings. Whatever is established, as it is established, its state is the state of being as it is established, by that. 393. "Whatever Dhamma" means whatever method of settlement. In "by Dhamma" thus, by the word "ena", in "according to Dhamma" thus, shows the agent of the action. By this, of the word "according to Dhamma", in "settled dispute" thus, shows the state of being connected with the word "settled". The word "by the Teacher" is the agent in the word "said". "There is no killing or striking for this," when "settled" is said, it means only calming down in meaning, thus he said, "calmed down." 395. Whatever action it may be, is not called a Dhamma-action, but rather, only the action of settling a dispute is called a Dhamma-action, showing this, he said, "by which action," and so on. "This one too" means this bhikkhu too. "And the remaining words" means "doubtful about the Dhamma-action," and so on, are the remaining words. "Herein" means in this training rule. The elaboration, however, has been stated, thus is the connection. "Therein itself" means in the Parivāra itself. "Here" means in this training rule, or in the Vibhaṅga. The third. 4. The training rule concerning gross misconduct. 399. In the fourth. The meaning is that those shown by way of extracting the meaning are similar in being coarse in word-meaning. Here, regarding "dhura" (burden/responsibility), because it has the characteristic of being a mark, it is a word used in the locative sense, thus it says "dhure" (on the burden/responsibility). The construction is: as soon as it is placed on the burden/responsibility. "Having thus laid down the burden" means "I will not tell another," having thus laid down the burden. "To another" means to a second person, other than the object or person. "He also" means the second person also. "To another" means to a third person. The construction is: as long as the end is not cut off, it is incurred. "To him" means to the person who has incurred the offense. "The person of the object" means the person who has incurred the offense. "This one" is the first bhikkhu. "To another" means to the second. "He" means the second person tells, this is the connection. "By whom" means by the first bhikkhu. "To him" means to the second. "To him" means to the first bhikkhu himself. Referring to the person of the object, it is said "by the third person to the second." 400. "Five groups of offenses" means the five groups of offenses, such as the grave offense (thullaccaya). "Ajjhācāra" (transgression) is so called because it is to be acted upon by overcoming and transgressing. The fourth. 5. The training rule concerning one under twenty years. 402. In the fifth, "fingers" means the branches of the hand. For they are called "fingers" because they are parts that divide into five from the hand and grow out. "Of the one writing, of Upāli" is the connection. "By that" means by the reason that should be much considered. "To him" means to Upāli. "Ura" (breast/chest) means the heart. For it is called "ura" because mental anguish burns and consumes within it. "Rūpasutta" (form-thread) means the form-thread of goldsmiths, just as the elephant-thread of elephant trainers. "Akkhīni" (eyes) means the eyes. For they are called "eyes" because they pervade objects, or one sees forms with them. Because the needle-mouthed ones are taken by the mosquito, it should be taken as a stinging fly (ḍaṃsa), so it says "ḍaṃsā means stinging flies." For stinging flies (piṅgalamakkhikāyo) are called "ḍaṃsā" by way of stinging and by way of biting. Showing that it is difficult and endurable for them, it says "suffering." "Of feelings" is the connection. To show the cause of the unpalatable, it was said, "of the un-sweet." By this, it shows the meaning: because of being un-sweet, it should not be relished, thus it is unpalatable. To show the synonymity of the words 'life' and 'vitality', it was said, "of those that take life." They take away life, remove it, thus they are life-takers; the connection is "of those feelings." 404. One who has completed twenty years from the time of birth should not be accepted. But to show that it is from the time of conception, he said, "from the time of rebirth-linking." A person who has completed his twentieth year including the time spent in the womb is a "womb-twenty" person. "Indeed" means truly. "As he said" is to be connected as: in the manner in which it is counted, in that manner the Blessed One said. Or, it is to be connected as: what kind of statement did the Blessed One make? The connection is: having been a "womb-twenty," he was ordained. "Amhī" means "I am." The particle "nu" is for the sense of deliberation. "Yanti" is to be connected as: what kind of first consciousness. By this, it shows the rebirth-linking consciousness. "First consciousness" is a synonym for that. "That" means the first consciousness, the first cognition. "Of that" means of that being. "That is birth" means that very rebirth-linking, the connection is, "is called a womb." "There" in the Pāli, the decision should be understood thus, is the connection. "Yo" means the person. "On the Great Pavāraṇā" means on the full moon of Assayuja. For that is called the Great Pavāraṇā because it is a revered Pavāraṇā. "From that" means from the time of the Pavāraṇā. "That" means the Great Pavāraṇā. And in "on the first day of the fortnight," the word "ca" here has the meaning of an unspecified alternative, the meaning is that one should ordain on either the day of Pavāraṇā or the first day of the fortnight. "Decrease and increase" means a decrease in the months spent in the womb if they are more, and an increase if they are less, should be understood. But the ancient elders ordained, is the connection. "Nineteen years" refers to the nineteen years mentioned immediately before. "Nikkhamanīya" is the month of Sāvaṇa. For in this month the sun moves out from the inner path to the outer path, thus it is called "Nikkhamanīya." "On the first day of the fortnight" means the western On the day of reaching the year. That is the ordination. Why, is the question. Remaining here, the explanation is given by me, is the connection. "In twenty years" means in the twenty years of the ordained person. Since thirty days and nights make one month, it is said "four months are lost." "They pull up" means they pull the year upwards to eliminate one extra month. "From that" means removing from six months, is the connection. "Here" means in the statement "nineteen years" and so on. The word 'pana' has the meaning of 'hi' (indeed), the meaning is 'true'. "Yo" means the person. "Therefore" means because they ordain by counting the months in the womb, therefore, having lived six months, is the connection. It is said in the Suttanta commentaries that one born after living eight months does not survive. 406. "After ten years" means after the passing of ten years from ordination. "He ordains" means he ordains, being either an Upajjhāya or a Kammavācācariya. "That" refers to an unordained person who has become an Upajjhāya or Acariya. If, being a Kammavācācariya, he ordains, and setting him aside, there is another Kammavācācariya, then he is well-ordained. But if he himself recites the Kammavācā, he is not ordained. However, knowing this, if they do not ordain again, there is an obstacle to heaven and an obstacle to the path, so it should be understood. The fifth. 6. The training rule concerning a thieving caravan. 407. In the sixth, here, in "paṭiyāloka" (facing the light), the word 'āloka' (light) refers to the sun by way of metaphor. Indeed, the sun, having risen from the eastern direction, goes to the western direction; therefore, when "paṭiyāloka" is said, meaning facing the light, which is the sun, the western direction should be taken, thus it is said "the meaning is the western direction." "Kammikā" means engaged in work, employed. 409. Here, in "Rājānaṃ" (the king's), the king's property is called "rājā" (king) by way of metaphor, or else, considering "this belongs to the king," the king's property is called "rājā." "Theyya" (theft) means having stolen, as in "sakkacca" and so on, it is a suppressed augment. The meaning is that one goes having stolen the king, or the king's property. Thus, showing this meaning, it is said, "having stolen the king, or..." Among the four doubtful cases, there is no offense in two, and an offense in two. The sixth. 7. The Rule of Arrangement In the seventh (rule), regarding "padhūpento" (insulting), the root 'dhūp' with the prefix 'pa' is used in the sense of reviling, so it is said "paribhāsanto" (reviling). "Even you, a recluse, go with a woman; this fault is yours, not that man's," thus reviling oneself, is the meaning. By "nikkhāmesī" (expelled), it is shown that in "nippātesī" (caused to fall), the root 'pat' with the prefix 'ni' is in the sense of going. The seventh. 8. The Rule concerning Ariṭṭha In the eighth, 'gandha' means vultures. For they crave for carrion, desiring it, so they are called "gandhā" (cravers). "Gaddhe" is also a reading, and that too is suitable, just as "yuganandho, yuganaddho" (yoked together) and "paṭibandho paṭibaddho" (bound, connected). "Bādhayiṃsu" means "they struck" (or killed). "Assa" means "of Ariṭṭha." To show the meaning expressed by the taddhita (derivative), it is said "they" and so on. "They" are the hindrances. "Therein" means among the five kinds of hindrances. By the word "tathā" (likewise), the phrase "kammantarāyikaṃ nāma" (that which is a hindrance by kamma) is implied. "That" refers to the kamma of defiling a bhikkhunī. "Of liberation" means of the path and Nibbāna. For the path is called liberation in the sense that it is freed from defilements. Jhāna is also included here, as it is freed from hindrances. Nibbāna is called liberation in the sense that it is liberated.