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400 onwards) contradicts. Due to the difference in word and meaning. Explaining that very meaning, he says, "This 'hī' of 'tajjanīyakammārahassa' (for one worthy of the act of reproval)," etc. There, the meaning is that the statement "Bhikkhus, of three," etc., has the possibility of characteristics. Therefore, since it does not contradict, therefore. The connection is: it is done by the Sangha. The connection is: by this characteristic, for that bhikkhu who is worthy of the act of reproval, etc. Having thus shown the meaning of the completion of the action, he shows the meaning of the possibility of characteristics, saying, "But for whom," etc. There, "yassa" means for the bhikkhu. The connection is: there is. By the word "etc." in "bhaṇḍanakārakādīsu" (among those who cause quarrels, etc.), it includes those who are frequently guilty of offenses and those who corrupt families. The connection is: the Sangha, if it wishes, may perform it. "Kammārahaṃ" means worthy of the action, or worthy in the action. Here, in the Khandhaka on Actions. "Pubbena" means by the previously mentioned Campeyya Khandhaka. "Aparaṃ" means the Khandhaka on Actions mentioned later. "Sameti" means it goes equally. There, among the actions, the connection is: in the act of reproval, among the characteristics. or, in the manner of one who causes quarrels, this is the connection. And indeed, it means "even though it was said thus." By the reciter of the formal act, this is the connection. Indeed, it indicates the result. By a real matter, means by a true matter. Of another act, means of an act other than the act of reproof. Why should the act of reproof be performed for a foolish, unskilled person who is prone to offenses? This is the connection. This too, means the act of reproof too. In all cases, means in all acts. **Regarding the eighteen-day period that should not be revoked, etc.** 8. One whose hair has fallen out, means one whose hair has fallen out. This is the practice. In "netthāranti", when there is a conjunction of unpronounced letters, the second 'ta' becomes 'tha', therefore the reading with the second letter is appropriate. By which, means by the practice. Expulsion, means from expulsion. One should complete ten days, or five days, this is the connection. Indeed, means truly. By this much, means by this amount, by ten or five days. **2. Regarding the act of dependence** 11. In "apissu bhikkhū pakatā", because particles have many meanings, here the word "apissu" means "always." The word "pakata" in phrases like "kukkuccapakatā" means "overcoming," but here, showing that it means "engaged," it says "they are always engaged." **3. Regarding the act of banishment** 27. Here, means in the story of Assaji and Punabbasu. In "kāyiko", showing that the meaning of the word "kāyiko" is "one who plays with the body," it says "it is called bodily play." By "the same method," it extends the meaning of the word: "one who plays with speech" is verbal, and "bodily and verbal" is "bodily-verbal." And here, the meaning of the last word is a collective compound, and even in a collective compound, grammarians sometimes desire the masculine gender, as in "dhammavinayo." Showing that the meaning of the word "kāyiko" is "one who transgresses the training rule laid down concerning the bodily door," it says "it is called the transgression of the training rule laid down concerning the bodily door." The meaning of the word "kāyiko" as "one who transgresses the training rule laid down by the body" is also appropriate. jjateva. By "Upahanana is said," it shows that "upahanana" means "upaghāta," and that it is the meaning of the word "upaghātika." By "Nāsana," it shows the meaning of "harming" for the root "han." By means of forbidden medical practices, etc., boiling oil, boiling *ariṭṭha*, etc., is called bodily wrong livelihood, this is the connection. By this, it shows the nature of wrong livelihood. 4. Story of the Act of Reconciliation 33. In the story of Sudhamma, this meaning should be understood, this is the connection. Regarding "anapaloketvā," here the word "loka" preceded by "apa" has the meaning of asking, therefore it says "without asking." 34. "Kin" means what kind of food. "Vo" means by you. "Gahapati" is a vocative word. "For the sake of the elders" is the connection. "Paṭiyatta" means prepared. By "etaṃ avocā," it shows the "niggaṇṭhādesa" sandhi in "etadavoca." The word "yadidaṃ," being connected with the word "tilasaṃguḷikā," is feminine gender, therefore it says "yā ayaṃ." "Tilasakkhalikā" means a chip mixed with sesame. By "sā natthi," it shows the dependence of the word "yaṃ" in the subsequent sentence on the word "taṃ" in the preceding sentence. "Eko puriso" is the connection. "Pūviyo" means cake, or buying and selling with cakes. "Tena" means by that reason. "Naṃ" means the householder. "Thera" means Elder Sudhamma. Regarding "yadeva kiñci," here, showing that it means "whatever word," it says "whatever word, specifically the word 'tilasaṃguḷikā'." "Idaṃ" means this meaning. "So" means the chick. "Kākavassita" means the crow's caw, and "did not do" is the connection. Regarding "tayāpi," the word "pi" refers to the chick. Neither a monk's word was spoken, nor a layperson's word was spoken, thus it shows this meaning, this is the connection. Story of the Twelve Acts, beginning with Unrighteous Acts 39. "By former deeds" is the connection. "Tattha" means among the factors. Just as when striving, householders do not obtain gain, this is the connection. The root "sak" preceded by "pari" has the meaning of striving, therefore it says "parakkamanto." "Tattha" means among disadvantages, etc. "Atthabhaṅga" means the destruction of the welfare of householders. "Avasana" means the ruin of householders. . "Of householders" here, is a possessive case word, so it says "in the presence of householders." The connection is: "He does not do it in such a way that it would be true if done." "Even with one factor" - the word "pi" (even) implies possibility, showing that if it's not done with more factors, what then? "Here" means "in the act of reconciliation." "Paṭisāraṇīya" means "to be made to remember one's fault face to face by this disciplinary act," and that very act is "paṭisāraṇīyakamma." 5. The discourse on the act of suspension for not seeing an offense. 46. "Saṃsatha" here, showing the meaning of the root "saṃsad" as "to speak," it says "you should declare." "You should speak, you should tell" is the meaning. 50. "He is a maker of quarrels," etc., is said by way of a figurative cause, so it says "due to quarrels," etc. Being a maker of quarrels, etc., is the cause; the offense incurred thereby is the result. The intention is that an act of suspension should be performed for not seeing that offense. "Of that" means "of the offense." 51. "Here" means "in the act of suspension." "There" means "among the forty-three duties." "Should not be made to move" - here, rejecting the meaning of "movement" for the root "dhaṃs," it says "should not be reproached." Indeed, in phrases like "he scatters dust," etc., the root "dhaṃs" is used in the sense of movement. "Not a bhikkhu by bhikkhus" - here, preventing the meaning that "that very bhikkhu by those very bhikkhus," it says "another bhikkhu by other bhikkhus." "Not a householder's banner" - here, when it is said "the banner of householders is a householder's banner," it says "white clothes," etc. "Not a trio of words like sectarians," means "sectarians should not be associated with, bhikkhus should be associated with, one should train in the training of bhikkhus" - this trio of words. By "should not be made to move away," it shows the similarity of the root "sad" with prefix "ā" and the root "sad" with prefix "apa" in "should not be approached." "Inside or outside" - here, "inside or outside of what?" it says "of the monastery." The connection is "all the rest are duties." "By this" means "by the act of suspension for not seeing an offense." 65. "Of that" means "of the offense." "Here" means "in not relinquishing a wicked view." ejection action. By this disciplinary action, one is lifted up and cast out, removed from those who have committed offenses such as not seeing (their fault), thus it is an ejection, and that action is the ejection action. Thus, the explanation in the section on actions is concluded. 2. The Section on Probationers 1. The Discourse on the Duties of Probationers 75. In the Section on Probationers, regarding the word "pārivāsikā" (probationers), showing that they are those who undergo probation, it says: "undergoing probation." Therein: in the taddhita compound "undergoing probation." Among them: among the four kinds of probation. Heretical probation: probation for heretics, or probation to be given to heretics, or probation to be undergone by heretics, is heretical probation. Unconcealed probation: unconcealed probation is unconcealed probation. Therein: in unconcealed probation. The word "which." But this: but this concealed probation. Here: in the Section on Probationers. The rest: the rest apart from unconcealed probation. Three: the three, beginning with unconcealed probation, are to be given, is the connection. To whom are they to be given? It says: "by whom," and so on. And having fallen: and to be fallen into. Among them: among the three kinds of probation. But these: but these three. Here: in the Section on Probationers. Therefore: because they are intended here, therefore. Among these: among the three kinds of probation. Regarding "bhikkhus who are in their normal state" here, showing the "normal state" intended, it says: "except for," and so on. In "those worthy of being sent back to the beginning," and so on, the word "and so on" includes those worthy of penance, those undergoing penance, those worthy of rehabilitation, and so on. The word "pi" (even) refers to the natural normal state. They: those in their normal state.