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but nevertheless, is the connection. That Dukkaṭa. Various Having various objects by way of accepting the teaching. 170. Only what is similar should be spoken, not what is dissimilar. "Hi" means truly, or because. "Tassa" means of that dissimilar. "Ito" means from the assembly of the Sangha. 95. Discourse on the fifteen-day period of non-offence, and so on. 172. Here, to show the manner of knowing in "Tena jāniṃsu" (thereby they knew), it is said "whether they have entered the boundary or are entering." "Okkantā" means entered, or "pavisittha" (entered). "Tesaṃ" means of four or more bhikkhus. Here, regarding "Vaggā samaggasaññino" (factions perceiving themselves as united), why "factions," why "perceiving themselves as united," he says "tesaṃ" and so on. There, "tesaṃ" means of other bhikkhus. "Sīmaṃ okkantattā" means because they have entered the boundary, the connection is "having become factions." The perception "we are united" is "samaggasaññā" (perception of unity); those who have this are "samaggasaññino" (perceiving themselves as united). 175. To show the similarity of the word "kukkuccapakata" (overcome by remorse) with the word "icchāpakato" (overcome by desire), it is said "yathā" (just as) and so on. "Pubbabhāge" means in the prior part, in the prior part of the Uposatha ceremony. "Sanniṭṭhānaṃ katvāpi" (even having made a decision) means even having decided "it is proper." By "abhibhūtā" (overcome), here "pakatā" (overcome) shows the meaning of overcoming by means of the prefix "pa" and the root "kar" (to do). 176. Just as below, in the fifteen-day period of perceiving factions/non-factions and so on, a dukkaṭa (minor offence) was stated, why, not doing so, is "thullaccaya" (serious offence) stated? He says "because of the strength of unwholesomeness." 100. Discourse on the "Peyyāla" (repetition) concerning entering the boundary. 177. In the "Peyyāla" of residents and visitors, everything should be known, this is the connection. Showing the manner of knowing along with an example, he says "just as" and so on. In the "Peyyāla" of visitors and residents, it should be brought forth, this is the connection. "Purimapeyyāle" (in the former "Peyyāla") means in the "Peyyāla" of residents and visitors. In the "Peyyāla" of visitors and visitors, it should be applied, this is the connection. And here, the meaning of the word "peyyāla" should be understood as: "peyya" is what should be drunk, what should be protected, of a similar method, and the knowledge of knowing that; or "peyya" is that which is able to support or sustain "peyya" (what should be drunk/protected) or "peyyāya" (for drinking/protection). 178. Having become fourteen for residents, why is it fifteen for visitors? He says "yesaṃ" (whose) and so on. There, "yesaṃ" (whose)... for the newcomers. "From beyond the country" means for residents from another country. "From beyond the district" means even in one country, from another district. "They made it fourteen-day" means they made it fourteen-day due to the diversity of perception. "It should be followed" means consent should be given. "It should not be refused" means it should not be prevented by saying "it is not fourteen-day". In "not unwillingly", the root 'kamu' means 'to wish', and it is an ablative case in the sense of 'instrument', so it says "it should not be given unwillingly". 101. Discourse on the Showing of Signs, etc. 179. By "the manner of the residents", it shows the genitive compound of the word "āvāsikākāra". "Everywhere" means in all [phrases] like "the sign of the resident", etc. "By which" means by a well-arranged bed or chair, etc., the connection is "he takes". "Their" means of the residents. "Manner of conduct" means the established conduct. That well-arranged bed or chair, etc., is called a manner – this is the connection. "Which" means a well-arranged bed or chair, etc., the connection is "it leads to". "There, there" means in that very place. The connection is "to a resident who is hidden". That well-arranged bed or chair, etc., is called a sign – this is the connection. By "when not seen", it shows the meaning of the word "hidden". By "causes to know", it shows the meaning of "to lead to" in the sense of knowledge. "Which" means a well-arranged bed or chair, etc. "They" means the residents. That well-arranged bed or chair, etc., is called a mark – this is the connection. "By which" means by a well-arranged bed or chair, etc. "They" means the residents are pointed out. That well-arranged bed or chair, etc., is called an indication – this is the connection. By these words: "ākāra" is that by which [things] are scattered or revealed; "liṅga" is that which leads to or makes known [something] hidden. "Nimitta" is that by which [things] are delimited and known; "uddesa" is that by which [things] are pointed out or designated – thus it shows the meaning of the words. "All this" means all this, beginning with "the manner of the residents", etc. "As appropriate" means in accordance with the context in the Pāli. "There" means in the manners of newcomers, etc. "This is ours" should not be known as unknown; that very thing is unknown, like a seat, etc. "Not knowing 'this is ours'" means because it does not belong to oneself, a it belongs to others.” “Udakanissekaṃ” means water that has not been sprinkled. Regarding the plural, it refers to the genitive plural in “dhotānaṃ.” The singular is “dhotassa.” In the latter reading, “dhotaṃ” means that by which dirt is washed away. “Dhotaudakaṃ” is water that is washed. “Dhotaudakanissekaṃ” is that very water that is washed away. 180. To show the elision of “iti” in the compound of the word “samānasaṃvāsakadiṭṭhiṃ,” he says: “This view is such that those who live together have it.” “Ete” refers to the resident monks. By “laddhiṃ,” he shows the object of “na pucchantīti” (they do not ask). “Nānāsaṃvāsakabhāvaṃ” means their state of having different views and living separately. By “maddituṃ,” he shows the meaning of the prefix “abhi” in “nābhivitarantīti.” By “abhibhavituṃ,” he shows the same meaning. The crushing of the state of living separately means the abandonment of views. Therefore, he says: “They do not cause that view to be abandoned.” 103. The Story of Going and Not Going 181. To show the meaning of the word “sabhikkhukā” as “an abode in which monks are present,” he says: “In which abode,” and so on. “Yanti” means to the abode. “Tadaheva” means on that very Uposatha day. By this, he shows that if it is possible to go on that very day, then one should go. By “akatvā” (without doing), he shows that if one has done it, then one should go. The particle “aññatrā” is a synonym for the particle “vinā” (without), so he says “vinā.” The construction is: It is permissible to go with a Sangha of four including oneself, or five including oneself. Here, “attacatutthena vā” (with four including oneself) is said with reference to the Uposatha ceremony. “Attapañcamena vā” (with five including oneself) is to be understood as said with reference to the Pavāraṇā ceremony. “Vihāre” means within the boundary of the monastery, within the great boundary. This is said without distinguishing the monastery boundaries. “Sīmāpi” means even a small boundary. “Na gantabbā” means one should not go because of the importance of the Sangha. “Ettha” means in these small boundaries, etc. “Tassa” means of that monk. “Gantuṃ vaṭṭati” means to go from the place of the group Uposatha. it is fitting. But from the place of the Sangha's Uposatha, it is not fitting at all, so it should be understood. It is fitting for residences where the Uposatha has been performed to go elsewhere, this is the connection. Even by one in the forest, means even by dwelling alone in the forest. There, means in another monastery. Uposatha, means both the Sangha's Uposatha and the group's Uposatha. 182. They go to the residence. There, means to that residence. I am able to go, so he should know, this is the connection. There, means in that residence. By this, it has not been done, this is the connection. It will not have been done, so he should know, this is the connection. 105. The Discourse on Pointing Out Persons to Be Avoided 183. Approaching within arm's reach, means approaching within the arm's reach of the Uposatha Sangha and so on. This giving of purity to one undergoing probation is not fitting, this is the connection. Of that, means of the giving of purity to one undergoing probation. In "anuposathe," showing another meaning of the 'a' prefix, he says "on another day." There, "on another" means other than the two Uposathas. Whatever unity of the Sangha is made, of such a kind, this is the connection. Of the Kosambī bhikkhus, means of the bhikkhus dwelling in Kosambī. Unity like the unity, this is the connection. By "except," he shows the meaning of the particle "aññatra" (elsewhere). But those, means the bhikkhus are united, this is the connection. On the Uposatha day itself, means on the Uposatha day itself. Thus, the connection in the commentary on the Uposatha Khandhaka is completed. 3. The Khandhaka on the Commencement of the Rains Retreat 107. The Discourse on the Permission for the Commencement of the Rains Retreat 184. In the Vassūpanāyika Khandhaka, by "unanuññāto" (unpermitted), he shows the meaning of permission for the root "ñā" in "apaññatto" (unproclaimed); by "asaṃvihito" (unarranged), the meaning of establishment for the root "ñā." Those here, means those here. The word "idha" (here) is used with reference to the Dispensation, the world, the country, and as a filler word; but here, showing it as a filler word, he says "the word 'idha' is merely a particle." Saṃhanana is aggregation, the meaning is destruction. Thus, he shows this meaning by "vināsa" (destruction). The word "sakuntaka" is a synonym for "sakuṇa" (bird), so he says "sakuṇā." And sakuṇā are vihaṅgamā (fliers). For they are able to go in the sky.