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The same method applies further on. By "again and again," he shows that the prefix "anu" in "anupekkhati" does not have a severed meaning. "Pekkhati" and "anupekkhati" here, he says that the root "ikkh" has a similar meaning to the root "dis" in "dasseti" and "anudasseti," (saying) "shows... etc. ...synonyms." "Of these very ones" means of the very words "pekkhati" and "anupekkhati." "Pariyāyavacanāni" means words of different expressions; by these, meanings go to clarity, hence they are "pariyāyāni" (alternative ways), and those very words are "pariyāyavacanāni." He is a speaker of non-Dhamma. "Mohetvā" means having caused the Dhamma-speaker, etc., to be deluded. 188. The connection is "the Dhamma-speaker shows." "Amohetvā" means not having caused the non-Dhamma-speaker, etc., to be deluded; the meaning is having caused to know correctly. 2. Discourse on the Discipline of Mindfulness 195. "Vinaya" means it leads away or destroys the opponent; or "Vinaya" means by this it leads away or destroys the opponent; it is an act of discipline. The discipline to be given in the presence of the Saṅgha, Dhamma, Vinaya, and the person, is the "sammukhāvinaya" (discipline in the presence). "Pañcimāni" here, showing the nature of the five, he says "of the pure one," etc. The connection is "giving to the one who is accused." "These" means the five factors. By "they are not obtained by way of each single factor," he shows that they are obtained only by way of the five factors, due to their nature of being produced by a collective statement. "This is merely a teaching" means that the statement "Pañcimāni" is merely a teaching, not a statement produced by individual sentences; this is the intention. "Dhamma" means the real. "Here" means in the statement "Bhikkhus, these five," etc. And "there" means in the statement "Bhikkhus, these five," etc. a. "Anuvadanti" here, showing that it means "they speak with blame," it says, "they accuse." And this is "the Vinaya of mindfulness should be given," is the connection. "Even to non-returners" —the word "pi" is for possibility— it shows that what is there to say about once-returners and so on? "So ca kho" means "and that Vinaya of mindfulness." "When being accused" means "to one being accused," or this is the reading. "Tasmim" means "when that Vinaya of mindfulness is given," is the connection. "Because he was not accused, the discussion does not proceed," it says, "even if one accuses," and so on. "Āpajjati" means the accuser falls into offense. "Vinaya" means it removes, it destroys, the unsuitability of accusation and so on; or "Vinaya" means that by which one removes, one destroys. It is the act of Vinaya. The Vinaya to be given to one who has attained the fullness of mindfulness is the Vinaya of mindfulness. 3. The Story of the Vinaya for the Undeluded 196. "Bhāsitaparikantaṃ" here, because the words "bhāsita" (spoken) and "parikanta" (cut off) are expectant of an instrument, showing a separate instrument, it says, "spoken by speech, cut off by body." By "parikkametvā kataṃ" (done by going around), it shows the meaning of the word "parikanta" as "parikamati" (it goes around) is "parikanta," and "parikantaṃ hutvā kataṃ" (done by having gone around) is "parikanta." "Parikkametvā" means "having transgressed." "Saratāyasmā" here, showing the elision of the "u" vowel, it says, "saratu āyasmā" (may the venerable one remember). By "evarūpiyā āpattiyā" (of such an offense), it shows the possibility of the genitive case of the object in "āpajjitā" (having fallen into offense), due to the presence of the "tu" suffix. The genitive case of the object with the "tu" suffix is not always present; therefore, it should be understood that in the Pāli, instead of saying "evarūpiyā āpattiyā" in the genitive case of the object, it is said "evarūpiṃ āpattiṃ" in the accusative case of the object. "Tassa" refers to the reading "āpajjitvā" (having fallen into offense). By the words "paṭhamaṃ pacchā" (first, afterwards), it shows the intended meaning. "Vinaya" means it removes, it destroys, the accuser's statement; or "Vinaya" means that by which one removes, one destroys, the accuser's statement. The Vinaya to be given to one who first became deluded and afterwards is undeluded is the Vinaya for the undeluded. 4. The Story of Acknowledged Action 200. It is acknowledged, or acknowledgment is "paṭiññā," by that it should be made to act. 5. The Story of the Majority Decision 202. "Yebhuyyasikā" here, Indeed, that which proceeds mostly is "yebhuyyasikā," showing that it is an action that brings about the majority of those who speak the Dhamma, he says "by which action," etc. There, "by which action" means "by which action that brings about the majority." This is the action that brings about the majority. 204. Regarding "oramattaka" (a small matter), here, the word "ora" and the word "matta," having formed a group, are indicative of "little" and "not much," so he says "little, not much." By "it is merely a quarrel," he shows that it is not a great matter of dispute. And regarding "not long-standing," showing that it has not been long-standing, he says "two, three... etc. ...undecided." There, "right there" means "in that very dwelling where the dispute arose," and showing that the words "sarita" and "sārita" do not have a pure causative verb meaning, he says "it is not that it was remembered by oneself or caused to be remembered by others." "By those bhikkhus" means "by those bhikkhus who cause the dispute." By "taking the voting-sticks," he shows the agent of the word "knows." "By this method" means "by this reason." By "api nāma" (perhaps), he shows that the word "appevanāma" is a synonym for "api nāma." "Assu" means "may they be." By this, he shows the method of connection: "In the Pāli, the speakers of un-Dhamma may be more numerous, perhaps it is good." By "this is his intention," he shows the remaining part of the text. "His" refers to the one taking the voting-sticks. "In both" refers to both passages: "he knows the Sangha will split" and "perhaps the Sangha may split." Regarding "they take by un-Dhamma," here, he says "speakers of un-Dhamma" to show that the agent of the verb "take" is indeed the speakers of un-Dhamma. By "two speakers of Dhamma," he shows that in "they take in factions," the agent of the verb "take" is indeed the speakers of Dhamma. And regarding "they do not take according to their view," here, showing that being speakers of Dhamma, not taking the Dhamma-speaker's voting-stick, and taking the un-Dhamma-speaker's voting-stick is not taking according to their view, he says "speakers of Dhamma..." having been, etc. Having turned back means having rejected this very meaning. “Having turned around” is also a reading, the meaning is having made it upside down. They are the Dhamma-speakers. Here, in the section on tranquility. 6. The Story of the Tassapāpiyasikā Impure, here, showing the meaning of the word “impure” as “there are no pure bodily and verbal actions for him,” it is said: “endowed with impure bodily and verbal actions.” The same method applies to “shameless.” With accusation, here, since the words “anuvāda” (accusation) and “upavāda” (reproach) are synonyms, it is said: “with reproach.” Thus five, these five factors. Here, in the action of tassapāpiyasikā. This refers to the action, this is the connection. Indeed, it is an elaboration. The person who is more wicked, this is the connection. Due to being overwhelmed by wickedness, due to being overwhelmed by badness. By this, it is shown that “this one is wicked and that one is wicked, this one is especially wicked among them” is the meaning of “pāpiya” (more wicked), and also that “exceedingly wicked among the wicked” is the meaning of “pāpiya.” Of that person. By this, it shows the meaning of the word “tassapāpiyasika” as “that which is to be done to that more wicked person,” and that very action is the “tassapāpiyasika action.” In some books, there is a doubling of the letter “ya,” which is simply incorrect. It should be understood that they write “yebhuyyasikā” (majority decision), seeing the doubling of the letter “ya” there, they might think that doubling is also appropriate here. 7. The Story of the Spreading of Grass, etc. Harshness and fierceness, here, showing the meaning of the word “harshness” as “the state of being harsh,” and “fierceness” as “the state of being fierce,” it is said: “for the state of being harsh and for the state of being fierce.” By this, it rejects both the collective meaning and the self-meaning of the suffix “tā.” “Harshness and fierceness” differ only in expression, not in meaning. For division, here, rejecting the division of another, it is said: “for the division of the Sangha.” Even for the sick, the word “pi” (even) shows what to say about others. In that very place, in the place of settling the dispute. “Together” by this, it shows the similarity of the word “ekajjhaṃ” (together) with the word “ekato” (together), and that the suffix “jjha” and the suffix “to” both come from the word “eka” (one). The distinction, by being like a grass-covering, shows a simile by this. That which is covered with grass is a grass-covering, excrement and urine, like a grass-covering, is a grass-covering. Here the dispute itself is primarily taken, but the settlement is by way of result, the suffix 'ka' is in the sense of similarity. Making that very meaning clear, he says "just as..." and so on. "Being stirred, excrement or urine" - this is the connection. The word "being stirred" is an adjective implying a cause, it should be connected with "it harms." "But of that well-covered excrement and urine" - this is the connection. The word "of the well-covered" is also indeed an adjective implying a cause, it should be connected with "it does not harm." "Which dispute arises" - this is the connection. "Root and secondary root" means root and secondary root. That is the dispute.