Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭaka

Sāratthadīpanī-ṭīkā (Third Volume)

5. Pācittiya Section

1. Musāvāda Vagga

1. Musāvāda Sikkhāpada Description

1. In the first sikkhāpada of the Musāvāda Vagga, khuddakānanti, here the word "khuddaka" is a synonym for many. They say, "Because of being many, these became known as khuddaka." Tatthati, in those nine vaggas, or in those khuddakas. To clarify the covering of one cause with another, he said ‘‘rūpaṃ anicca’’nti, beginning with this. Having affirmed that form (rūpa) is impermanent (anicca), he says ‘‘jānitabbato’’ti, stating the reason there. When the other person says, "If so, impermanence would also apply to nibbāna," he again states another reason, ‘‘jātidhammato’’ti, to reject that reason.

sampajāna musā bhāsatīti, he says, "Knowing, he speaks falsely," indicating that it is a designation with the elision of the nasal consonant.

2.Jānitvā jānantassa ca musā bhaṇaneti, in the prior part, having known, and in the moment of speaking, speaking falsely knowing. And speaking here means making what is untrue seem true, or what is true seem untrue, through bodily or verbal expression. Sampajānamusāvādeti is a locative absolute in the sense of a cause. Therefore, one who knowingly speaks falsely incurs a pācittiya due to that cause, that reason, that condition; thus, the meaning should be understood here and in other similar instances.

3.That by which one deceives is visaṃvādanaṃ, the mind that proceeds due to the intention to deceive. Therefore, he said ‘‘visaṃvādanacittaṃ purato katvā vadantassā’’ti, "for one who speaks having put the deceiving mind in front." That by which one speaks is vācā, the volition (cetanā) that arises from speech. Therefore, he said ‘‘micchāvācā…pe… cetanā’’ti, "false speech…pe… volition." Pabhedagatā vācāti, speech that is divided into various divisions. Evaṃ paṭhamapadena suddhacetanā…pe… kathitāti veditabbāti, with this he indicates this: mere volition, mere sound, or mere expression is not called false speech; false speech is the volition that arises together with the expression and the sound. Cakkhuvasena aggahitārammaṇanti, an object not grasped by the consciousness based on the eye. Because of the ability of the nose and the other two sense faculties to grasp objects within their respective ranges, it is said ‘‘tīhi indriyehi ekābaddhaṃ viya katvā’’ti, "having made it as if bound together by the three sense faculties." The usage "seen with the eye" is well-known in the world, like in "piercing with an arrow," therefore he says ‘‘oḷārikeneva nayenā’’ti, "in a gross manner only."

11.Avīmaṃsitvāti, without examining. Anupadhāretvāti, without deciding. Jaḷattāti, due to ignorance. Dārusakaṭaṃ yojetvā gatoti, the meaning is having harnessed the wooden cart, having sat there, he went. Gato bhavissatīti, because it was said having made a determination in that way, a falsehood arose. But some say, "Because it was said 'making fun,' one who speaks thus incurs a dubbhāsita," that should not be accepted. Indeed, dubbhāsita is stated for one who speaks desiring harm with the ten grounds for accusation, such as birth. For it was said:

"Insulting the superior with the inferior, or the inferior with the superior, by birth etc.;
Or speaking directly with insinuation, incurs dubbhāsita desiring harm."

Cāresunti, they brought up. Two factors are present here: having the intention to deceive, and the act of communicating by the person who intends to speak falsely. A pārājika for speaking falsely to proclaim superior human qualities; a saṅghādisesa for not denigrating with an unfounded pārājika; a pācittiya for not denigrating with a saṅghādisesa; a dukkaṭa for improper conduct; a thullaccaya for speaking falsely when aware of it to proclaim superior human qualities by way of "who dwells in your monastery" etc.; a dukkaṭa for not being aware of it; and here a pācittiya is stated for merely speaking falsely.

The Description of the Musāvāda Sikkhāpada is Finished.

2. Omasavāda Sikkhāpada Description

12.In the second, speaking what is unpleasant due to being harsh to the ear, they are as if piercing the ears, therefore he says ‘‘omasantīti ovijjhantī’’ti.Padhaṃsentīti, they overcome.

13.Bodhisatto tena samayena hotīti, at that time, the bodhisatta was named Nandivisāla, this is the meaning. The present tense is used in the past sense, or the present tense is used according to the desire to speak of time, the understanding of the past occurs due to the presence of another word. Paccesīti, he understood, "this is unpleasant." Heṭṭhārukkhe datvāti, having placed it on the support. Pubbe patiṭṭhitārappadesaṃ puna are patteti, the area of the ara that was previously placed straight with its lower face, when that ara has again arrived in the same place having been turned around with its lower face, it is said that the part of the nemi that was first placed on the ground was turned around and again placed on the ground. Sithilakaraṇanti, the act of loosening.

15.Pubbeti, in the eighth origination. Tacchakakammanti, carpentry work. Koṭṭakakammanti, or stonemasonry work. Hatthamuddāgaṇanāti, counting only by contracting the fingers. Counting in a novel way, like the pādasikā and milakkhakā etc., is acchiddakagaṇanā. The addition, generation, subtraction, division, etc. that occur are included by the word Ādi. One who is skilled in that knows, even seeing a tree, "there are this many leaves here." From the statement yabha methuneti, when the letters ya and bha are joined together, it is a statement of false Dhamma.

16-26.Āpattiyā kāretabboti, he must be made to atone with a pācittiya, because terms distinguished merely by prefixes etc., such as aticaṇḍāla etc., are included in what is present in the Pāḷi. However, because corosī etc. are not present in the Pāḷi in any way, a dukkaṭa is stated. Hasādhippāyatāti, explanation of the meaning of the previous term. Even though not stated in the Pāḷi, the teachers say "just as a dukkaṭa arises for one who insults while disregarding the grounds for insult such as birth etc., because the things are not different, so too dubbhāsita arises for one who speaks while disregarding desiring harm." Sabbasattāti, here, animals must also be included as those who are by nature capable of understanding the meaning of words.

35.Even if anger arises in between, there is no offense because the mind of one who stands intending to instruct changes quickly. These four factors are present here: the one who is being insulted is ordained, the insulting with grounds such as birth etc. without insinuation, the knowledge that "he is insulting me," and the absence of intending harm etc.

The Description of the Omasavāda Sikkhāpada is Finished.

3. Pesuñña Sikkhāpada Description

36.In the third, bhaṇḍanaṃ jātaṃ etesanti means those in whom quarrel has arisen, bhaṇḍanajātā. Sammantananti means secret consultation. Hatthaparāmāsādivasena matthakaṃ patto kalaho jāto etesanti means those in whom strife has arisen, which has reached its peak by way of touching hands etc. Vivādāpannā means those who have entered into a dispute that is the basis of contradictory speech that does not lead to an offense. Viggahasaṃvattanikā kathā means talk that leads to conflict. Pisa means one who destroys, speech, the meaning is that it makes those beings who are united into a partial group become divided. Pisuṇā itself is pesuññaṃ. Or, endowed with that speech, pisuṇo, his action is pesuññaṃ. Piyabhāvassa suññakaraṇavācanti, with this, however, he speaks of the meaning by way of the etymological method, "because it makes love empty, therefore it is pisuṇā."

Here too, because it is stated, "he brings together pesuñña in ten ways," a pācittiya arises for one who brings together pesuñña only by way of the ten grounds for accusation. However, it should be understood that a dukkaṭa only arises by way of coroti etc. that are outside of the Pāḷi. "Even if he brings together the action or speech that causes pesuñña, which is not a ground for accusation, intending affection, although an offense is not seen in this sikkhāpada, still there must be a dukkaṭa here," they say. These three factors are present here: hearing the bhikkhu who is insulting with grounds such as birth etc. without insinuation, conveying it to a bhikkhu, and being one of the intentions of dividing out of affection, and his knowing.

The Description of the Pesuñña Sikkhāpada is Finished.

4. Padasodhamma Sikkhāpada Description

45.In the fourth, ekatoti means together with one who is not ordained. Purimabyañjanena sadisaṃ pacchābyañjananti, in "rūpaṃ anicca," he speaks the word anicca in "vedanā anicca" which is similar to the word anicca. Akkharasamūhoti, a group of letters without inflection. Akkharānubyañjanasamūho padanti, he means a word ending in inflection. Having taken only a word ending in inflection, it is said ‘‘paṭhamapadaṃ padameva, dutiyaṃ anupada’’nti.

Ekaṃ padanti, he speaks referring to a verse. Padagaṇanāyāti, for the counting of verses. Apāpuṇitvāti, without speaking together. Runti opātetīti, here the nasal consonant is stated by way of being an augment, it should be understood that the shortening of a consonant cluster has been done. Therefore, he said ‘‘rū-kāramattamevā’’ti. And here, if when being told "sāmaṇeras, recite 'rūpaṃ anicca'," if he does not say the rū-sound, but having shortened it, he says ru-iti, it is called another recitation, therefore there is no offense. And having done so, it should be understood that an offense arises with just the word anicca alone in "vedanā anicca." Esa nayoti, the situation of reciting just one letter. For one who is being told "Manopubbaṅgamā dhammā," recites and stops at just the ma-sound. If, when being told to recite a sutta beginning with "Evaṃ me sutaṃ," he recites and stops at the e-sound, a pācittiya arises with the subsequent consonant, with the subsequent consonant when stopping having recited an incomplete word. In words, the first word becomes detached, a pācittiya arises with the second subsequent word.

The Anaṅgaṇasutta(M.i,57ff), the Sammādiṭṭhisutta(M.i,89ff), and the Mahāvedalla(M.i,292ff) were spoken by the Dhammasenāpati, the Anumānasutta(M.i,111ff) by the Mahāmoggallānatthera, and the Cūḷavedallasutta(M.i,299ff) by the Dhammadinnā therī. What is spoken by a Paccekabuddha also goes into the collection of what is spoken by a Buddha. Aṭṭhakathānissitoti, he speaks referring to the aṭṭhakathā that was previously stated in the Magadhā language and established in the collection of the Dhamma. Even now, they say that the aṭṭhakathā statement that is established in the collection should be taken, such as "just as a trapper, hiding, catches deer" (mi.pa.6.1.5). Pāḷinissitoti, what has come in the Pāḷi itself, such as "makkaṭī vajjiputtā cā" (pārā.66). Vivaṭṭūpanissitanti, leading to nibbāna. He says ‘‘kiñcāpī’’tiādi, that leading to liberation should be taken in general. Therassāti, of the Nāgasenatthera. Maggakathā etc. are treatises. In the statement "he causes to recite letter by letter, an offense arises for each letter," it is stated in the Pāḷi ‘‘akkharāya vāceti, akkharakkharāya āpatti pācittiyassā’’ti.

48.Anupasampannena saddhiṃ gaṇhantassa anāpattīti, it is stated that there is no offense for one who sits together with one who is not ordained and takes up a lesson. Daharabhikkhu nisinno…pe… bhaṇato anāpattīti, in both of these situations, whether standing or sitting, there is no offense for the ordained one who says "I will recite." Upacāraṃ muñcitvāti, having released twelve cubits from the boundary of the assembly. Even for one who says "I will cause the one who is sitting to recite," there is no offense because he is sitting having released the vicinity. However, if he recites thinking distinctly "I will cause even one who is sitting far away to recite," there is an offense. Eko pādo na āgacchatīti, one who was previously proficient, but is no longer able to remember, it does not come to him, there is no offense for reciting together "recite like this." Opātetīti, he speaks together. The rest here is self-explanatory. These three factors are present here: not being ordained, causing to recite the Dhamma characterized as stated word by word, and reciting together.

The Description of the Padasodhamma Sikkhāpada is Finished.

5. Sahaseyya Sikkhāpada

49-50. In the fifth, vikūjamānā means wailing. Kākacchamānā means crying. Here, this is an illustration of the matter or that. Tena nu kho pātita since it was spoken in the manner of a question, there is no falsehood. Some, however, say, "A statement made with doubt is not called a lie; therefore, it was said thus." Santikaṃ agantvā means not going with the intention that "what is not suitable for them is not suitable for us."

51.Dirattatiratta here, it should be understood that the mention of diratta (two nights) is merely due to linguistic convention. Indeed, when a three-night stay is permissible, there is no need to mention two nights at all; therefore, the mention of two nights is not separately applied. Hence, he said, "Uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaparihāraṃ adāsī" - "The Blessed One granted the three-night dispensation for the sake of assisting the novices, extending beyond two or three nights." Or, the mention of two nights was made to indicate continuous three-night stays. For if only "three nights" were mentioned, one might include an interval in the three nights by staying elsewhere; however, when "three nights" is specified with "two nights," it indicates only uninterrupted three nights. Sayanaṃ seyyā, sayanti etthātipi seyyā he said, ‘‘kāyappasāraṇasaṅkhāta’’tiādi- "meaning the act of stretching out the body," etc. Tasmā therefore, since both are included, therefore. Pañcahi chadanehī with the five coverings, namely, those made of brick, stone, mortar, grass, and leaves. Vācuggatavasenā according to the fluent manner. Diyaḍḍhahatthubbedho should be measured with a carpenter's cubit. Ekūpacāro is said with reference to the unity of the window or doorway. Or, the connection is that a multi-chambered or four-sided building has a single approach.

Uparimatalena saddhiṃ asambaddhabhittikassā this was said to show that there is certainly no need to speak of a dwelling with interconnected walls where one cannot enter the lower level through a wall partition after lying down in the upper level through the opening, even in a dwelling with unconnected walls with the upper level where it is possible to sleep inside the attic and then exit through the same hole and enter the lower level through a wall partition, since non-offense has been stated. However, it was not said to show that there is an offense in a dwelling with interconnected walls. Heṭṭhāpāsāde sayitabhikkhussa anāpattī this was also said to prevent the possibility of an offense only for a monk sleeping on the lower level of such a dwelling, and not to indicate that there is no offense for one sleeping on the upper level. Nānūpacāre this refers to a place where one ascends to the upper level by making a ladder outside. Because there is no offense for one lying down in an open space on the upper level, it was said ‘‘chadanabbhantare’’- "inside the roof".

Sabhāsaṅkhepenā in the manner of an assembly hall. Aḍḍhakuṭṭake senāsane here, it is said in all three gaṇṭhipadesu, "aḍḍhakuṭṭakaṃ nāma yattha ekaṃ passaṃ muñcitvā tīsu passesu bhittiyo baddhā honti, yattha vā ekasmiṃ passe bhittiṃ uṭṭhāpetvā ubhosu passesu upaḍḍhaṃ upaḍḍhaṃ katvā bhittiyo uṭṭhāpenti, tādisaṃ senāsana" - "An ‘aḍḍhakuṭṭaka’ is a lodging where, leaving one side open, walls are built on three sides, or where, erecting a wall on one side, half-walls are built on both sides." In the Gaṇṭhipade, however, it is said, "aḍḍhakuṭṭaketi chadanaṃ aḍḍhena asampattakuṭṭake" - "‘Aḍḍhakuṭṭaka’ means a wall that does not reach the roof by half," but that is not right for us either. ‘‘Vāḷasaṅghāṭo nāma thambhānaṃ upari vāḷarūpehi katasaṅghāṭo vuccatī’’ti vadanti - "‘Vāḷasaṅghāṭa’ is said to be a lattice made in the form of reeds above pillars," they say. Parikkhepassa bahigate here, it should be understood that even on the side where there is no enclosure, there is no offense if it is beyond the area suitable for an enclosure. Aparicchinnagabbhūpacāre here, in large, prominent four-sided halls with an open courtyard in the middle, just as one cannot enter all the chambers by going directly through the main entrance without entering the open courtyard, similarly, paricchinnagabbhūpacāraṃ is made by extending a wall on two sides of each chamber, this however, is not like that, therefore, it is said, "aparicchinnagabbhūpacāre". Sabbagabbhe pavisantī because the chamber approach is not enclosed, they enter each chamber by going directly through the main entrance without entering the open courtyard. Then, how is it said that its enclosure is entirely enclosed? He says, ‘‘gabbhaparikkhepoyeva hissa parikkhepo’’- "the enclosure of the chamber itself is its enclosure." And this is said with reference to the walls of the chambers all around. Even in a dwelling arranged as a four-sided hall, a chamber entrance that is not separately enclosed is considered enclosed by virtue of the surrounding chamber walls.

‘‘yaṃ pana…pe… pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vutta’’nti. This is what is said: "yaṃ pamukhe aparikkhette anāpattīti yaṃ vuttaṃ, taṃ na catussālavasena sanniviṭṭhā gabbhapāḷiyo sandhāya vuttaṃ, kiñcarahi visuṃ sanniviṭṭhaṃ ekameva gabbhapāḷiṃ sandhāya. Tādisāya hi gabbhapāḷiyā aparikkhitte pamukhe anāpatti, na catussālavasena sanniviṭṭhāyā" – "What was said about non-offense at the unenclosed front was not said referring to rows of chambers arranged as a four-sided hall, but rather referring to a single row of chambers arranged separately. Indeed, for such a row of chambers, there is no offense at the unenclosed front, but not for those arranged as a four-sided hall." And for a single row of chambers, the front is considered enclosed even by merely erecting small walls on both sides, thereby enclosing the approach to each chamber; however, in rows of chambers arranged as a four-sided hall, the front is considered enclosed by virtue of the chamber walls on both sides. Therefore, in that which is enclosed by this characteristic, there is an offense; in the other, there is no offense—this is the conclusion here.

‘‘yañca tatthā’’tiādi āraddhaṃ. Bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathitanti hi imassa vacanassa ayamadhippāyo – "aparikkhitte pamukhe anāpattī"ti yaṃ vuttaṃ, taṃ vinā vatthuṃ bhūmiyaṃ katagehassa pamukhaṃ sandhāya kathitaṃ. Sace pana uccavatthukaṃ pamukhaṃ hoti, parikkhittasaṅkhyaṃ na gacchatīti. The meaning of this statement is: "What was said about non-offense at the unenclosed front was said referring to the front of a house built on the ground without a raised platform. But if the front is on a high foundation, it does not count as enclosed." Tenevāha ‘‘dasahatthubbedhāpi hi jagati parikkhepasaṅkhyaṃ na gacchatī’’ti. Therefore, he said, "Indeed, even a platform ten cubits high does not count as an enclosure." Heṭṭhāpi idameva manasi sannidhāya vuttaṃ ‘‘uccavatthukaṃ cepi hoti, pamukhe sayito gabbhe sayitānaṃ āpattiṃ na karotī’’ti. This same idea was kept in mind and said below: "Even if it is on a high foundation, one lying at the front does not cause an offense to those lying in the chamber." Tatthā in the Andhaka commentary. Jagatiyā pamāṇaṃ vatvā by stating the measurement of the platform, "sace jagatiyā otaritvā bhūmiyaṃ sayito, jagatiyā upari sayitaṃ na passatī"ti evaṃ jagatiyā ubbedhena pamāṇaṃ vatvā- "if one lies down on the ground after descending from the platform, one does not see one lying on top of the platform" thus stating the measurement by the height of the platform. Ekasālādīsu ujukameva dīghaṃ katvā sannivesito pāsādo ekasālasanniveso. A building arranged by making it straight and long in one hall, etc., is an ekasālasanniveso - "one hall arrangement". Dvisālasannivesādayopi vuttānusārato veditabbā. The dvisālasannivesādayo (two hall arrangement) should be understood according to what has been said. Sālappabhedadīpanameva cettha heṭṭhā vuttato viseso. The only difference here from what was said below is the explanation of the types of halls.

Majjhepākāraṃ karontīti etthāpi parikkhepassa heṭṭhimaparicchedena diyaḍḍhahatthubbedhattā diyaḍḍhahatthaṃ cepi majjhe pākāraṃ karonti, nānūpacārameva hotīti veditabbaṃ. Na hi chiddena gehaṃ ekūpacāraṃ nāma hotīti ettha sace ubbedhena diyaḍḍhahatthabbhantare manussānaṃ sañcārappahonakaṃ chiddaṃ hoti, tampi dvāramevāti ekūpacāraṃ hoti. Kiṃ parikkhepoviddhastoti pamukhassa parikkhepaṃ sandhāya vadati. Kiṃ parikkhepoviddhastoti pamukhassa parikkhepaṃ sandhāya vadati.Sabbattha pañcannaṃyeva chadanānaṃ āgatattā vadati ‘‘pañcannaṃ aññatarena chadanena channā’’ti. Since the five coverings have come up everywhere, he says, "covered with any one of the five coverings."

53. In the Pāḷi, by saying "seyyā nāma sabbacchannā sabbaparicchannā yebhuyyenacchannā yebhuyyenaparicchannā" - "seyyā means entirely covered, entirely enclosed, mostly covered, mostly enclosed," he showed the mostly covered and mostly enclosed lodging as if it were the end of a pācittiya. By saying "upaḍḍhacchanne upaḍḍhaparicchanne āpatti dukkaṭassā"ti vadantena ca upaḍḍhacchannaupaḍḍhaparicchannasenāsanaṃ dukkaṭassa ādiṃ katvā dassitaṃ, ubhinnamantarā kena bhavitabbaṃ pācittiyena, udāhu dukkaṭenāti? - and by saying "in a half-covered and half-enclosed dwelling, the offense is a dukkaṭa," he showed the half-covered and half-enclosed lodging as the beginning of a dukkaṭa. What should be in between the two, a pācittiya, or a dukkaṭa? Lokavajjasikkhāpadasseva anavasesaṃ katvā paññāpanato imassa ca paṇṇattivajjattā yebhuyyenacchannayebhuyyenaparicchannassa upaḍḍhacchannaupaḍḍhaparicchannassa ca antarā pācittiyaṃ anivāritameva, tasmā vinayavinicchaye ca garukeyeva ṭhātabbattā aṭṭhakathāyampi pācittiyameva dassitaṃ. Because the lokavajja training rule was enacted without leaving anything out, and because this is a rule by enactment, the pācittiya between the mostly covered and mostly enclosed and the half-covered and half-enclosed is certainly unavoidable; therefore, because it should stand as heavy in the decision of the Vinaya, the pācittiya itself was shown in the commentary. Satta pācittiyānī the pācittiya mentioned in the Pāḷi was said by taking it generally as a single offense. Visuṃ pana gayhamāne ‘‘sabbacchanne sabbaparicchanne pācittiyaṃ, yebhuyyenacchanne yebhuyyenaparicchanne pācittiya’’nti aṭṭheva pācittiyāni honti. But when taken separately, there are indeed eight pācittiyas: "pācittiya for entirely covered and entirely enclosed, pācittiya for mostly covered and mostly enclosed."

Senambamaṇḍapavaṇṇaṃ hotīti sīhaḷadīpe kira uccavatthuko sabbacchanno sabbaaparicchanno evaṃnāmako sannipātamaṇḍapo atthi, taṃ sandhāyetaṃ vuttaṃ. It is said that in Sri Lanka, there is a meeting hall named Senamba, which is on a high foundation, entirely covered, and entirely enclosed; this was said with reference to that. Yadi jagatiparikkhepasaṅkhyaṃ gacchati, uccavatthukattā maṇḍapassa sabbaaparicchannatā na yujjatīti āha ‘‘imināpetaṃ veditabba’’ntiādi. If the platform counts as an enclosure, the hall's complete enclosure does not make sense because of the high foundation, therefore he says ‘‘imināpetaṃ veditabba’’ntiādi-"this should be understood in this way," etc. Cūḷakacchannādīni cettha evaṃ veditabbāni – yassa catūsu bhāgesu eko channo, sesā acchannā, idaṃ cūḷakacchannaṃ. Cūḷakaparicchannādīni cettha evaṃ veditabbāni – yassa catūsu bhāgesu eko channo, sesā acchannā, idaṃ cūḷakacchannaṃ. Here, cūḷakaparicchannā etc., should be understood thus: that of which one part of the four parts is covered, the rest uncovered, this is cūḷakacchannaṃ (slightly covered). Yassa tīsu bhāgesu dve channā, eko acchanno, idaṃ yebhuyyenacchannaṃ. That of which two parts of the three parts are covered, one uncovered, this is yebhuyyenacchannaṃ (mostly covered). Yassa dvīsu bhāgesu eko channo, eko acchanno, idaṃ upaḍḍhacchannaṃ nāma senāsanaṃ. That of which one part of the two parts is covered, one uncovered, this lodging is called upaḍḍhacchannaṃ (half-covered). Cūḷakaparicchannā dīnipi imināva nayena veditabbāni. The cūḷakaparicchannā (slightly enclosed), etc., should be understood in the same way. Sesaṃ uttānameva. The rest is straightforward. Pācittiya vatthukasenāsanaṃ, tattha tattha anupasampannena saha nipajjanaṃ, catutthadivase sūriyatthaṅgamananti imānettha tīṇi aṅgāni. Here, there are these three factors: a lodging that is the object of a pācittiya, lying down there with one who is not fully ordained, and the setting of the sun on the fourth day.

The Commentary on the Sahaseyya Training Rule is finished.

6. Commentary on the Second Sahaseyya Training Rule

55. In the sixth, "because in the first training rule, it was said that 'except for a bhikkhu, the remainder are called not fully ordained,' even a 'woman is included by the designation not fully ordained'," some say, "on the fourth day, one lying down with a woman incurs two pācittiyas by two training rules." In the Gaṇṭhipadesu, however, in all three, "imasmiṃ sikkhāpade mātugāmassa visuṃ vuccamānattā paṭhamasikkhāpade 'bhikkhuṃ ṭhapetvā avaseso anupasampanno nāmā'ti purisasseva gahaṇaṃ anucchavika"nti vuttaṃ, tadeva ca yuttataraṃ- "because a woman is mentioned separately in this training rule, the inclusion of only a man in the first training rule, saying 'except for a bhikkhu, the remainder are called not fully ordained,' is inappropriate," it is said, and that is more reasonable.

‘‘paṭhamadivasepīti pi-saddena catutthadivasepīti vuttaṃ hotī’’ti kāraṇaṃ vadanti, tampi akāraṇaṃ pi-saddo sampiṇḍanatthoyevāti niyamābhāvato avadhāraṇatthassa ca sambhavato. They give the reason that "paṭhamadivasepī" - "even on the first day," the pi particle implies even on the fourth day, but that is unreasonable, because the pi particle is only for the meaning of combining, since there is no restriction, and because the meaning of specifying is possible. Sambhāvane vā pi-saddo daṭṭhabbo. Or the pi particle should be seen in the sense of possibility. Tena idha paṭhamadivasepi tāva āpatti, dutiyādidivase kimeva vattabbanti imamatthaṃ dīpeti. Therefore, here it indicates the meaning that even on the first day there is an offense, what need to say about the second day, etc.? Sampiṇḍanatthepi pi-sadde gayhamāne imināva sikkhāpadena āpajjitabbāpattiyā aññasmimpi divase āpajjanaṃ dīpeti, na paṭhamasikkhāpadena āpajjitabbāpattiyāti akāraṇameva tanti daṭṭhabbaṃ. Even when the pi particle is taken in the sense of combining, it indicates incurring an offense on another day by the offense to be incurred by this training rule, not the offense to be incurred by the first training rule, so that should be seen as an unreasonable system. "Matitthī pārājikavatthubhūtāpi anupādinnapakkhe ṭhitattā sahaseyyāpattiṃ na janetī"ti vadanti. It is said that "even a dead woman who is the subject of a pārājika does not cause an offense of shared sleeping because she remains in the unappropriated state." ‘‘Atthaṅgate sūriye mātugāme nipanne bhikkhu nipajjatī’’ti vacanato divā sayantassa sahaseyyāpatti na hotiyevāti daṭṭhabbaṃ. Because of the saying, "when the sun has set, when the woman has lain down, the bhikkhu lies down," it should be seen that there is no offense of shared sleeping for one lying down during the day. Pācittiyavatthukasenāsanaṃ, tattha mātugāmena saha nipajjanaṃ, sūriyatthaṅgamananti imānettha tīṇi aṅgāni. Here, there are these three factors: a lodging that is the object of a pācittiya, lying down there with a woman, and the setting of the sun.

The Commentary on the Second Sahaseyya Training Rule is finished.

7. Commentary on the Dhamma Teaching Training Rule

60-64. In the seventh, gharaṃ nayatīti gharaṇī, gharanāyikā. gharaṃ nayatīti gharaṇī, gharanāyikā. Therefore, he said, ‘‘gharasāminī’’ti- "mistress of the house." Suṇhā means daughter-in-law. Na yakkhenā tiādīnaṃ ‘‘aññatrā’’ti iminā sambandho. Na yakkhenā tiādīnaṃ ‘‘aññatrā’’ti iminā sambandho. "Not by a yakka," etc., is connected to "except." Purisaviggahaṃ gahetvā ṭhitena yakkhena vā petena vā tiracchānena vā saddhiṃ ṭhitāyapi desetuṃ na vaṭṭati. It is not proper to teach even to one standing with a yakka, peta, or animal standing having taken a male form. Akkharāya desetīti ettha ‘‘chappañcavācato uttari ‘imaṃ padaṃ bhāsissāmī’ti ekampi akkharaṃ vatvā tiṭṭhati, āpattiyevā’’ti vadanti. Akkharāya desetīti ettha ‘‘chappañcavācato uttari ‘imaṃ padaṃ bhāsissāmī’ti ekampi akkharaṃ vatvā tiṭṭhati, āpattiyevā’’ti vadanti. Regarding "he teaches with (more than) five or six words," here, it is said that "if, after five or six utterances, he says even one syllable intending to speak this word and remains silent, there is an offense."

66.‘‘Eko gāthāpādoti idaṃ gāthābandhameva sandhāya vuttaṃ, aññattha pana vibhattiantapadameva gahetabba’’nti vadanti. It is said that ""Eko gāthāpādo"" – this refers to the gāthā meter itself, but elsewhere only a word ending in a case inflection should be taken." ‘‘Aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vāti imināpi porāṇaṃ saṅgītiāruḷhameva aṭṭhakathādi vutta’’nti vadanti. It is said that "by ""Aṭṭhakathaṃ dhammapadaṃ jātakādivatthuṃ vā""- commentary, Dhammapada, Jātaka stories, etc.," also, only the old commentary, etc., that has ascended into the council is said. Aṭṭhakathādipāṭhaṃ ṭhapetvā damiḷādibhāsantarena yathāruci kathetuṃ vaṭṭati. One is allowed to speak as one likes in another language such as Tamil, setting aside the text of the commentary etc. Padasodhamme vuttappabhedoti iminā aññattha anāpattīti dīpeti. By this, "the distinction stated in the Padasodhamma," he indicates that there is no offense elsewhere. Uṭṭhahitvā puna nisīditvāti iriyāpathaparivattananayena nānāiriyāpathenapi anāpattīti dīpeti. By "having stood up, having sat down again," he indicates that there is no offense even by various postures, by means of changing postures. Sabbaṃ cepi dīghanikāyaṃ kathetīti yāva na niṭṭhāti, tāva punadivasepi katheti. Sabbaṃ cepi dīghanikāyaṃ kathetīti yāva na niṭṭhāti, tāva punadivasepi katheti. "Even if he recites the entire Dīgha Nikāya," he recites it again the next day until it is finished.

akiriyā. there is no action Mātugāmena saddhiṃ ṭhitassa ca viññūpurisassa ca upacāro aniyatesu vuttanayeneva принятия. Mātugāmena saddhiṃ ṭhitassa ca viññūpurisassa ca upacāro aniyatesu vuttanayeneva принятия. The approach to a man of understanding standing with a woman should be taken in the same way as stated in the indefinite cases. Sesaṃ uttānameva. The rest is straightforward. Vuttalakkhaṇassa dhammassa channaṃ vācānaṃ upari desanā, vuttalakkhaṇo mātugāmo, iriyāpathapaavattanābhāvo, viññūpurisābhāvo, apañhavissajjanāti imāni panettha pañca aṅgāni. Vuttalakkhaṇassa dhammassa channaṃ vācānaṃ upari desanā, vuttalakkhaṇo mātugāmo, iriyāpathapaavattanābhāvo, viññūpurisābhāvo, apañhavissajjanāti imāni panettha pañca aṅgāni. Here, there are indeed these five factors: teaching the Dhamma with the stated characteristics beyond five or six words, a woman with the stated characteristics, no change of posture, no man of understanding present, and no answering of questions.

The Explanation of the Training Rule on Delivering Dhamma Talks is finished.

8. The Explanation of the Training Rule on Making Untrue Claims

77.In the eighth, antarā means at a time other than the time of final passing away (parinibbāna). Atikaḍḍhiyamānena means being pressed hard, "Venerable, what have you attained?" Even when not pressed, it is permissible to declare when there is such a reason, whether asked or unasked. Therefore, when one elder was criticised by a certain young monk, the elder said, "Friend, do not strive for the higher paths, you have criticised a khīṇāsava." When the young monk was asked by the elder, "Friend, do you have a foundation in this Dispensation?" he replied, "Yes, venerable, I am a sotāpanna." Even knowing that he is a "doer (kārako)," the noble ones reveal themselves for the sake of stimulating effort through showing the unfailing nature of practice and for rejoicing. Sutapariyattisīlaguṇa means the quality of learning (sutaguṇa), the quality of scriptural study (pariyattiguṇa), and the quality of virtue (sīlaguṇa). It should be understood that by stating the reason for not speaking in the case of the insane, the reason for not speaking in the case of those afflicted by a disturbed mind or pain has also been stated. The word iti includes those afflicted by a disturbed mind or pain by way of indication. Therefore, he says, "or due to the absence of mental derangement." Diṭṭhisampannāna means those endowed with the view of the paths and fruits. Indeed, only noble ones do not experience insanity, etc. Those who have attained jhāna, however, fall away from jhāna when that occurs; therefore, it must be stated that there is no offense for them due to the condition of making untrue claims, not due to the condition of making true claims. Therefore, he says, "it should not be stated that there is no offense due to the condition of making true claims."

Pubbe avuttehī means with what was not said in the fourth pārājika. And this training rule is of an unintentional origin due to not knowing the rule (paṇṇatti). Here, noble ones, knowing the rule, do not commit transgressions, but ordinary people, even knowing the rule, commit transgressions, and it should be understood that they fall away from jhāna due to the powerful unwholesome nature of the intention to transgress the Teacher's command, and "two minds with wholesome or undetermined thoughts" is stated referring only to the noble individual by way of the highest determination. But ordinary people who have attained jhāna, not knowing the rule, do not declare even with an unwholesome mind due to greed in the object, so there is not that. Here, since there is no feeling of pain, making it consistent with "two feelings," it should be understood that this "two minds" is said, or that is the meaning here. The rest is clear. Being true about the higher human state, declaring to one who is not fully ordained, immediate knowledge, and not another place: these are the four factors in this case.

The Explanation of the Training Rule on Making Untrue Claims is finished.

9. The Explanation of the Training Rule on Declaring Serious Offenses

78.In the ninth, duṭṭhullasaddatthadassanatthaṃ means for the purpose of showing the meaning of the word duṭṭhulla. For when the meaning is shown, the word, too, is shown to "apply to these meanings." The idea here is that "the pārājikas have been stated to show all that is designated by the word duṭṭhulla." Tatrāyaṃ vicāraṇā means this is the inquiry in that passage, or this is the inquiry in the commentaries on that passage. Tattha bhaveyyā means there might be doubt in someone thus. He says "he incurs a dukkaṭa," fearing that it would be a dukkaṭa as in the declaration of a duṭṭhulla to one not fully ordained. Akkosantopi dukkaṭaṃ āpajjeyya means he would incur a dukkaṭa by offensive language. To show that one should rely only on the words of the commentary masters even when not understanding the intention, "the commentary masters are the authority here" is stated. Again, establishing the commentary's statement firmly from the point of view of reason, he says, "also by this," etc.

80.He says "just because it is stated here," etc., because it should be taken that there is consent, since it is stated "except by consent of the monks."

82.Ādito pañca sikkhāpadānī means the five training rules beginning with abstaining from killing living beings. "Sesānī means the remaining five beginning with eating at the wrong time," some say. But some say, "The five training rules beginning from the beginning are the five beginning with the emission of semen," that should not be taken. For the ten training rules beginning with abstaining from killing living beings are indeed prescribed for novices. For it was stated:

"Then the novices had this thought: 'How many training rules do we have, and in what should we train ourselves?' They reported this matter to the Blessed One. I allow, monks, ten training rules for novices, and in them novices should train themselves, abstaining from killing living beings, abstaining from taking what is not given," etc. (mahāva. 106).

"sukkavissaṭṭhi…pe… is called transgression," it is said. By this too it is established that "for one not fully ordained, the emission of semen, etc., is not called a duṭṭhulla." For in saying that it is called transgression, it indicates that for one not fully ordained, the emission of semen, etc., is only called transgression, but not a transgression called duṭṭhulla. "Because it is stated in the commentary that it is called transgression and because of the nature of being unfit to be done, the emission of semen, etc., for one not fully ordained, fall under the category of objects for punishment, and a monk incurs a dukkaṭa by declaring them to another who is not fully ordained with the desire to speak ill of him," some say. Here, by the anupasampanna (not fully ordained) is meant the inclusion of novices, female novices, and probationers. The rest here is clear. The monk's being not free of the last object and having possession, declaring to one not fully ordained, and the absence of consent of the monks: these are the three factors in this case.

The Explanation of the Training Rule on Declaring Serious Offenses is finished.

10. The Explanation of the Training Rule on Digging the Earth

84-86.In the tenth, ekindriya means "there is the body sense," some assume. Muṭṭhippamāṇā means an amount that can be gathered with the fist. Here, although mostly soil and little soil are mentioned as earth, and half soil earth is not mentioned, still, since incomplete declarations are also possible in training rules that are offenses against regulations, it should be taken that there is only a pācittiya for even half soil earth. But some say, "Since a dukkaṭa is stated for half in all-covered, etc., a dukkaṭa is also fitting here," that is not fitting because, having set aside earth that is the object of a pācittiya and earth that is the object of no offense, there is no third kind of earth that is the object of a dukkaṭa. For only two kinds of earth are mentioned: "earth that has life and earth that has no life." Therefore, it must be one or the other of the two kinds of earth, and since one must rely on the serious case when a decision in the Vinaya is reached, it is not possible here for there to be no offense. But in all-covered, etc., a dukkaṭa is fitting, since there is such a thing there that is the object of a dukkaṭa.

"He says, 'Dig a pond,' it is permissible," it is permissible because it is said without specifying "in this place." "Dig this creeper" also, since the expression occurs referring to digging the earth, there is an offense by this training rule itself, not due to destroying vegetable life. Kuṭehī means with pots. Tanukakaddamo means mud mixed with water. And that is permissible because it is the nature of water. Omakacātumāsa means less than four months. Ovaṭṭhaṃ means covered by rain (deva). Akatapabbhāre means stated to show the place of descending. For there is the presence of an ant-hill in such a place. Mūsikukkuraṃ means a heap of soil thrown out by mice after digging. Eseva nayo means the meaning is that less than four months and covered by rain is permissible.

Ekadivasampi na vaṭṭatī means it is not permissible to disturb even if one day has passed since being covered by rain. "Even in connection with the lower ground, it is permissible to cut off and take the gokaṇṭaka after cutting it off from the ground and it stands upwards from the very high top," some say. It is permissible to make it not stand in its own place, and after crushing it with the feet and cutting it off, to take even the stirred mud. Tato means from that old dwelling. Iṭṭhakaṃ gaṇhāmī etc., is stated referring to a pure mind. Udakenā means with water falling directly from the sky itself. "But if it is wetted with water that has struck elsewhere and fallen, it is permissible," some say. Uccāletvā means after lifting it up. Tena apadesenā means with that pretext.

87-88.Avisayattā anāpattī Here, even if it is possible to extinguish, since it was given first with a pure mind, even if he thinks "let it burn," it stands, there is no offense. Ovaṭṭhaṃ channaṃ means first covered by rain, later thatched. The rest is clear. Earth that has life, being aware of earth, one or the other of digging and causing to dig: these are the three factors in this case.

The Explanation of the Training Rule on Digging the Earth is finished.

The First Chapter, the Musāvāda (False Speech) Chapter, is finished.

2. The Bhūtagāma (Vegetable Life) Chapter

1. The Explanation of the Training Rule on Vegetable Life

89.In the first of the Senāsana Chapter, niggahetuṃ asakkonto means being unable to restrain. By this statement it should be understood that the child was brought there and seen by him. For when that monk began to cut that tree, a young daughter of a tree deity born there, holding her son in her lap, begged him, "Do not cut my mansion, lord, I will not be able to wander without a dwelling, taking my son." He did not heed her words, saying, "I will not get such a tree elsewhere." She placed her son on a branch of the tree, thinking, "He will stop, having looked at this child for a moment." The monk, unable to restrain the raised axe, cut off the child's arm. And it was stated "of one lying down in a divine mansion in a tree" because it is considered lying down in a mansion when sleeping.

And rukkhaṭṭhakadibbavimāne is stated referring to a branch-based mansion. For a mansion that is born on top of a tree is called "rukkhaṭṭhakavimāna" because of being connected to the tree. But a branch-based mansion stands relying on all the branches. There, the tree-based mansion does not perish as long as even the root of the tree stands. But the branch-based mansion breaks in each place when the branches are broken, and when all the branches are broken, all of it is broken, and this mansion too was branch-based; therefore, when the tree was cut, that mansion was completely destroyed, therefore that deity lived in another mansion obtained from the Blessed One. Bāhuṃ thanamūleyeva chindī means he cut off the arm together with the shoulder. And by this it should be understood that the bodies of tree deities are cut, not like those of the Four Great Kings, etc., which are uncuttable. Rukkhadhamme means in the nature of trees, the nature of trees is the meaning. For the unchangingness in cuttings, etc., like trees is called the nature of trees.

Uppatitaṃ means arisen. Bhantaṃ means running. Vāraye means should restrain. This is said: just as a skilled charioteer restrains a chariot running with excessive speed and drives it as he pleases, so I call that person who is able to restrain arisen anger a charioteer. But the other chariot drivers of kings, viceroys, etc., are called rein-holders, not excellent charioteers.

Yoti (su. ni. aṭṭha. 1.1): Yo means anyone, of whatever kind, whether he has gone forth from a noble clan or gone forth from a brahmin clan, whether he is new, of middle standing, or an elder. Uppatitanti: Uppatita means arisen, gone, spread upwards; it means produced, arisen. Kodhanti: Kodha, anger, is the resentment arising from any of the eighteen grounds for resentment mentioned in the Suttas in the manner beginning with "He is working for my harm, therefore hate arises" (dī. ni. 3.340; a. ni. 9.29), namely the nine mentioned in the Suttas and the nine that are established as the opposite of "He is not working for my benefit," etc., together with an inappropriate stimulus such as a stake or thorn, making nineteen grounds for resentment. Visaṭanti: Visaṭa means widespread. Sappavisanti: Sappavisa means the poison of a snake. Ivāti: Ivā is a word of comparison. The i-sound having been dropped, only va is stated. Osadhehīti: Osadhehi means with antidotes. This is what is said: Just as a physician skilled in treating poison quickly eliminates the widespread snake poison that has spread throughout the entire body of someone bitten by a snake with medicines made by applying roots, stems, bark, leaves, flowers, or various remedies, in the same way, that bhikkhu abandons the near and far shore who, by some means among the methods for subduing anger, such as temporary suppression, subdues, does not tolerate, abandons, and eliminates the anger that has arisen and stands overwhelming the continuum of consciousness due to a ground for resentment that has been described as before. Because a bhikkhu, thus subduing anger, utterly abandons anger with the third path, therefore he abandons the five lower fetters known as the near and far shore. For without distinction, pāranti, pāra is a name for a shore; therefore, since they are near and they are the far shore of the ocean of saṃsāra, it is called "near and far shore."

Oranti: Ora means one's own state. Pāranti: Pāra means the state of another. Or, ora means the six internal sense bases, pāra means the six external sense bases. Similarly, ora means the human world, pāra means the deva world. Ora means the kāmadhātu, pāra means the rūpadhātu and arūpadhātu. Ora means existence in the kāma and rūpa realms, pāra means existence in the arūpa realm. Ora means one's own being, pāra means the requisites for happiness in one's own being. Thus, while abandoning sensual lust in this near and far shore with the fourth path, it is said, "he abandons the near and far shore." And here, although the anāgāmin has abandoned sensual lust, so there is no sensual lust in the state of being here, nevertheless, including all this distinction of near and far shore in order to express its quality, it is said, "he abandons the near and far shore" by the abandonment of sensual lust therein.

‘‘urago jiṇṇamivattacaṃ purāṇa’’nti: ‘‘urago jiṇṇamivattacaṃ purāṇa’’nti: There, because it goes with the breast, urago is a designation for a snake. And it is of two kinds: having form in the kāma realm and formless. The one having form in the kāma realm is also of two kinds: living in water and living on land. The one living in water obtains form in the kāma realm only in water, not on land, like the Nāga king Saṅkhapāla in the Saṅkhapāla Jātaka (jā. 2.17.143 ff.). The one living on land does so only on land, not in water. Abandoning the skin that has become old due to being worn out and ancient due to long time, he abandons it in four ways: standing in his own species, loathing, relying, and with strength. One's own species (sajāti) means the snake species, the state of being long. For snakes do not transgress their own species in five instances: in rebirth, in death, in emitting venom, in going out, in mating within their own species, and in shedding old skin. Therefore, when it abandons its skin, it abandons it while standing in its own species. And even standing in its own species, it abandons it loathing. Loathing means when it is half-freed in one place and hangs half-unfreed in another, then it abandons it feeling disgusted; thus, even loathing, it abandons it relying on a stick, a root, or a stone. And even abandoning it relying, it abandons it generating strength, making an effort, contracting its tail with energy, breathing out, and raising its hood. Having abandoned it thus, it departs wherever it pleases.

In the very same way, this bhikkhu also, wishing to abandon the near and far shore, abandons it in four ways: standing in his own species, loathing, relying, and with strength. One's own species means virtue, because of the bhikkhu's "born in the noble lineage" (ma. ni. 2.351). Therefore, he said, "A wise man, establishing himself in virtue..." (saṃ. ni. 1.23, 192). Thus, this bhikkhu, standing in his own species, loathing that near and far shore with its distinction of one's own being, etc., which generates suffering, like old, ancient skin, by seeing the danger in it here and there, relying on a good friend, generating strength consisting of exceedingly right effort, "purifies his mind during the day by walking and sitting from obstructive qualities" (a. ni. 3.16; 4.37) dividing the night and day into six parts in the manner stated, striving and making effort, contracting his tail like a snake, folding his legs cross-legged, breathing out like a snake, he also, striving with unflagging exertion, generating a burst of knowledge like a snake raising its hood, he also abandons the near and far shore, like a snake shedding its skin, and having abandoned it, like a snake that has shed its skin, he departs wherever he pleases, and he also, having laid down his burden, departs towards the element of Nibbāna with no residue of clinging.

90.Bhavantīti: By this, he shows young plants that have taken on a blue color, having reached a firmly established root, and are growing. Ahuvunti: By this, however, he shows large tree clumps, etc., that have grown up and are standing. Bhavantīti: The explanation of bhavantī is ‘‘jāyanti vaḍḍhantī’’ti, "they are born, they grow." Ahuvunti: The explanation of ahuvu is ‘‘jātā vaḍḍhitā’’ti, "they are born, they have grown." Rāsīti: Rāsī means a heap of the pure eight things. Bhūtānanti: Bhūtāna means of the eight things that have obtained that designation. Even when it is said, "a village of beings," because of the absence of a community free from parts, just those grasses, trees, vines, etc., designated as beings, are taken. "Having stood on the earth, tree clumps, etc., that have taken on a green color are accepted by deities, therefore, it is called a village of beings because it is a dwelling place of beings," so they also say. Rukkhādīnanti: By the ādi-sound, medicinal herbs, clumps, vines, etc., should be understood.

‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi: ‘‘jīvasaññino hi moghapurisā manussā rukkhasmi’’ntiādi: "For foolish men, humans, perceive life in trees," etc.

91.‘‘Mūle jāyantī’’tiādīsu: He said, ‘‘evaṃ santepi…pe… na samentī’’ti, "Even so...they do not agree," because the meaning in "‘‘Mūle jāyantī’’tiādi" has been stated in the Sinhala commentary in the manner that will be stated by myself above. Vijāta-saddo: He said, ‘‘vijātānī’’ti, "vijāta" because the word vi has been dropped here. Vijāta-saddo: And he said ‘‘pasūtānī’’ti, "pasūtānī" because the word vijāta is a word for giving birth, as in "a woman who has given birth," etc. Pasūti ca: And giving birth here means the shoots and roots that have sprung up, therefore he said ‘‘nibbattapaṇṇamūlānī’’ti, "shoots and roots that have sprung up." By this he shows this: "Shoots and roots that have sprung up go only to the count of the community of seeds, and the word bījajāta referring to them is used of trees, etc., by way of common usage." In the previous interpretation of meaning, however, only trees, vines, etc., born from seeds were stated to be the community of seeds.

Tāni dassentoti: Tāni dassentoti, showing those seeds. Mūlabījantiādīsu: In mūlabījantiādi, the root itself is the seed, mūlabīja, root-seed. The same method applies in the remaining cases. Phaḷubījanti: Phaḷubīja means stem-seed. Because it is a special cause for the arising of similar fruits when other conditions are favorable, the word bīja, seed, is established in ripe fruits capable of sprouting. In order to accomplish that meaning, it also applies to roots, etc., in some cases, therefore, in order to exclude it from roots, etc., it is stated specifying it with one word bīja, seed, ‘‘bījabīja’’nti, "seed-seed," just as "form-form, suffering-suffering." Bījato nibbattena bījaṃ dassitanti: Bījato nibbattena bījaṃ dassitanti, he shows the cause by treating the effect, he shows the cause by treating the effect.

92.Bīje bījasaññīti: Showing that in bīje bījasaññī, the effect is stated by treating the cause, he said ‘‘tattha yathā’’tiādi, "there, just as," etc. Bhūtagāmaparimocanaṃ katvāti: Bhūtagāmaparimocanaṃ katvāti, having freed from the community of seeds, meaning having separated. Yaṃ bījaṃ bhūtagāmo nāma hotīti: Yaṃ bījaṃ bhūtagāmo nāma hotīti, he speaks referring to the meaning that has been stated, "Those seeds are what is called born." There, yaṃ bījanti, yaṃ bīja means the shoot and root that has sprung up. Tasmiṃ bījeti: Tasmiṃ bījeti, in that seed designated as the community of seeds. And here it should be understood that, like the word bījajāta, the word bīja, seed, also applies to trees, etc., by way of common usage. Yathārutanti: Yathāruta means according to the text.

Yattha katthacīti: Yattha katthacīti, whether at the root, tip, or middle. Sañcicca ukkhipituṃ na vaṭṭatīti: Sañcicca ukkhipituṃ na vaṭṭatīti, here, even if he gets up from the water knowing that it is clinging to his body, it is allowable because of the absence of the perception, "I will lift it up." Uppāṭitānīti: Uppāṭitānī means pulled up. Bījagāme saṅgahaṃ gacchantīti: Bījagāme saṅgahaṃ gacchantīti, it is said because it has been freed from the community of seeds. Anantaka-ggahaṇena: By the taking of anantaka, mustard seeds are taken. This is a name for that kind of moss. Because the roots and leaves are incomplete, it is said, ‘‘asampuṇṇabhūtagāmo nāmā’’ti, "it is called an incomplete community of seeds." Abhūtagāmamūlattāti: Abhūtagāmamūlattāti, here, bhūtagāmamūlo means that the community of seeds is the root, the cause of it, or bhūtagāmamūlaṃ means that it is the root, the cause of the community of seeds. For the seed community arises from the community of seeds and is the cause of the community of seeds, but this is not of that kind, therefore it is said, "because it does not have the community of seeds as its root." Because it is the meaning of the text there, it is said, ‘‘so bījagāmena saṅgahito’’ti, "it is included in the seed community." And this is said because of the possibility of the meaning stated first in "because it does not have the community of seeds as its root." For although the stem of the palmyra palm, coconut palm, etc., does not grow upwards and is not the cause of the community of seeds, nevertheless, because it arises from shoots and roots that have sprung up and are included in the count of the community of seeds, it is called arising from the community of seeds and is therefore included in the seed community.

‘‘Aṅkure harite’’ti: Having said, ‘‘Aṅkure harite’’ti, "in the green sprout," he explains that very thing, ‘‘nīlapaṇṇavaṇṇe jāte’’ti, "when it has arisen in a color similar to the color of a blue leaf," meaning when it has arisen in a color similar to the color of a blue leaf. Or, the reading should be taken as "Nīlavaṇṇe jāte." Amūlakabhūtagāme saṅgahaṃ gacchatīti: Amūlakabhūtagāme saṅgahaṃ gacchatīti, he speaks making an exception for the coconut palm. "Moss on the outside of water pots, etc., is an offense of wrong conduct because it is not fixed in the water and is in accordance with the seed community," so they say. Kaṇṇakampi abbohārikamevāti: Kaṇṇakampi abbohārikamevāti, even blue color is not in common use. Seleyyakaṃ is a kind of fragrant substance that arises from rocks. ‘‘Rukkhattacaṃ vikopetīti: Since it is said ‘‘Rukkhattacaṃ vikopetī’’ti, "he damages the bark of a tree," they say that any fungus that grows on a tree may be taken by cutting it off from the top without damaging the bark of the tree. Rukkhato muccitvā tiṭṭhatīti: Rukkhato muccitvā tiṭṭhatīti, here, they say, "Even if a little bit remains attached to the tree, it is allowable if it does not damage the bark of the tree when it is taken from the tree." Allarukkhato na vaṭṭatīti: Allarukkhato na vaṭṭatīti, here also, it should be understood that it is allowable to take it by scraping it from the top without damaging the bark of the tree. Hatthakukkuccenāti: Hatthakukkuccenāti, by the unrestrained nature of the hands, meaning by the unsteadiness of the hands. Pānīyaṃ na vāsetabbanti: Pānīyaṃ na vāsetabbanti, this is said referring to having it strained for one's own sake. But there is no offense in having it strained for the sake of one who is not fully ordained and later obtaining it from him and not having it strained.

93.Pañcahi samaṇakappehīti: with five modes of monastic usage. Although the state of non-growth of seeds is not lost by merely scorching them with fire or scratching them with nails, etc., nevertheless, because it is only when done in this way that it is suitable for monks, therefore, the usages of monks such as aggiparijita etc., have come to be, thus the meaning is, I allow the fruit to be consumed by means of these usages of monks that serve as instruments. Seeds derived from non-seeds are also suitable for monks and have gone to the extent of being considered monastic usages due to their being prescribed. Alternatively, the meaning here should be understood thus: I allow the fruit to be consumed by means of five causes known as suitable monastic conditions, namely, the very fact of aggiparijita etc. being suitable. In aggiparijita etc., some read "paricita." Abījaṃ means young mango fruit, etc. Nibbaṭṭabījaṃ means mango, jackfruit, etc., the seeds of which can be removed, separated, and consumed. ‘‘Kappiya’’nti vatvāva kātabbanti: it should not be assumed that, since the manner of acting has been stated by saying "one who makes it allowable," it is proper to do it even if not said by the monk. Since the causing to be made allowable has been stated first, it should be understood that only when the monk says "make it allowable" should a non-ordained person make it allowable by means of scorching with fire, etc., after saying "kappiya". They say, "However, the utterance 'kappiya' can be spoken in any language." It should be understood that from the saying "‘kappiya’nti vatvāva kātabba," one should first say "kappiya" and then do the touching with fire, etc. They say, "It is also proper to put the fire on first, or pierce it with a nail, etc., and say ‘kappiya’ without removing it."

Ekasmiṃ bīje vātiādīsu: In regard to "in one seed," etc., they say, "Even though the intention is to do only one, since they are interconnected, all are considered done." Dāruṃ vijjhatīti: Regarding "he pierces the wood," they say, "It is proper whether he knowingly pierces it or has it pierced." Bhattasitthe vijjhatīti: The same method applies here as well. ‘‘Taṃ vijjhati, na vaṭṭatīti rajjuādīnaṃ bhājanagatikattā’’ti: "He pierces that, it is not proper, because ropes etc. are considered as part of the receptacle." Maricapakkādīhi missetvāti: Regarding "mixing with ripe peppers, etc.," interconnectedness should be understood in relation to the rice gruel, not in relation to the fruits themselves with each other. Bhindāpetvā kappiyaṃ kārāpetabbanti: Regarding "having it broken and having it made allowable," it is said because the husk that is separated from the seed is considered part of the receptacle.

Nikkhāmetunti: let him expel that monk. "Sace etassa anuloma"nti: it is possible that the meaning is thus: even for the protection of the dwelling place, it is proper to do oneself things that are allowed, such as giving the first fire, so this too is in accordance with him to this extent. Giving the first fire and making a protective paritta are proper for oneself or for another for the protection of the dwelling place. Therefore, he says, ‘‘attano na vaṭṭati…pe… na sakkā laddhu’’nti: if this is in accordance with that sutta, how can this distinction be obtained, that it is not proper for oneself but proper for another? The rest here is obvious. Bhūtagāmo, bhūtagāmasaññitā, vikopanaṃ or vikopāpanaṃ: these are the three factors involved here.

Explanation of the Bhūtagāma Training Rule is finished.

2. Explanation of the Aññavādaka Training Rule

94-98.In the second, aññaṃ vacananti: he replies with a different statement than the statement that was made by the accuser as an expression of the fault of the accused. Alternatively, aññenaññaṃ paṭicaratīti: one deals with one cause with another cause, thus the meaning here should be understood: he deals with a different cause than the cause stated by the accuser as an expression of the fault of the accused, by means of a cause that indicates the groundlessness of the accusation, that is what is meant by that. Paṭicaratīti ca: and paṭicarati means he acts or proceeds by way of concealment. Or, carati-sound has the meaning of concealing, because roots have many meanings. Therefore, he says ‘‘paṭicchādetī’’ti. In the Pāḷi, from Ko āpannoti onward, dealing with one thing by means of another is shown in the manner of avoiding digression without answering the accusation. However, another instance of dealing with one thing by means of another should be understood as proceeding outside of the Pāḷi in the manner of evading the matter even after answering the accusation. If, when asked, "You have committed such and such an offense," he says, "I went to Pāṭaliputta," and then, when told again, "We are not asking about your going to Pāṭaliputta, we are asking about the offense," he says, "Then I went to Rājagaha," and then, when told, "Whether you go to Rājagaha or a Brahmin's house, have you committed an offense?" he says, "There I got some pork," etc., even while scattering the talk outside in this way, he still goes to the extent of being called "deals with one thing by means of another."

aññavādakanti āha ‘‘aññenaññaṃ paṭicaraṇassetaṃ nāma’’nti: he says "‘Aññavādaka’ is the name for dealing with one thing by means of another." Tuṇhībhūtassetaṃ nāmanti: "‘Aññavādaka’ is the name for being silent," or this is the reading. Aññavādakaṃ āropetūti: To impose the aññavādaka act, or the meaning is to impose the state of being an aññavādaka by means of the act now being done. Vihesakaṃ āropetūti: Here too, the meaning should be seen as imposing the vihesaka act or the state of being a vihesaka.

The stated dukkata for an aññavādaka that is not imposed is consistent with the case of dealing with one thing by means of another that occurs in the Pāḷi. However, in the case of dealing with one thing by means of another outside of the Pāḷi that occurs in the Commentary, it should be understood that for an aññavādaka that is not imposed, there is a pācittiya for false speech, and when it is imposed, there is a pācittiya by this very training rule. However, some say, "When the aññavādaka is imposed, there are two pācittiyas, one by false speech and one by this training rule," that should be accepted after examining it. The non-offense that was stated for the first offender should also be seen as stated in relation to dealing with one thing by means of another that occurs in the Pāḷi, or for the purpose of showing non-offense by this training rule. The rest here is obvious. Being imposed by a formal act of the Sangha, or being interrogated regarding an offense or regarding a matter, or dealing with one thing by means of another in order to conceal, or being silent, these are the three factors involved here.

Explanation of the Aññavādaka Training Rule is finished.

3. Explanation of the Ujjhāpanaka Training Rule

103.In the third, in the dhātupāṭha, the sound jhe is read as "in thought," therefore, he says ‘‘lāmakato vā cintāpentī’’tiādi: "or causing to think with contempt," etc. And this very word should be seen as also having the meaning of looking at, because roots have many meanings. He says ‘‘chandenā’’ti: Regarding "he causes to read by means of desire," etc. (pāci. 46), it is stated in terms of gender inversion like "chandāyā."

105.Yena vacanenāti: by which statement, that is, by the statement "with desire, so-and-so is doing such-and-such." Yena ca khiyyantīti: and by which, that is, by the statement "with desire, so-and-so," while standing in various places in the vicinity of the monks, they reveal disparagement.

106.Aññaṃ anupasampannaṃ ujjhāpetīti: he causes another non-ordained person to be displeased. Tassa vā taṃ santike khiyyatīti: or in the presence of that non-ordained person, he disparages that ordained person who is approved by the Sangha, or he reveals while speaking disparagement. Anupasampannaṃ saṅghena sammatanti: Regarding "a non-ordained person approved by the Sangha," one who was formerly approved is called approved. Therefore, he says ‘‘kiñcāpī’’tiādi. Since displeasure and disparagement proceed only by way of false speech, therefore, it should be understood that the non-offense for the first offender is stated in the place of a pācittiya and in the place of a dukkata for the purpose of showing non-offense by this very training rule. And by doing so, two offenses each occur at one moment for one who causes displeasure and one who disparages, so it is an offense. Or, it should be understood that such a training rule was established before the training rule on false speech. The rest here is obvious. Being approved by a formal act of the Sangha, being ordained, absence of going to wrong destinations, desire for disparagement of that person, the ordained state of the one in whose presence he speaks, displeasure or disparagement: these are the six factors involved here.

Explanation of the Ujjhāpanaka Training Rule is finished.

4. Explanation of the First Senāsana Training Rule

108-110.In the fourth, himavassenāti: only snow is meant. Apaññāteti: unknown, meaning not covered. It is stated in all three gaṇṭhipadas that "from the statement 'in a pavilion or at the foot of a tree,' it is proper to place it even in an open courtyard." Gocarappasutāti: having set out to a pasture area. He says ‘‘aṭṭha māseti vacanato…pe… nikkhipituṃ na vaṭṭatiyevā’’ti: "from the statement 'eight months,' even if the god does not rain for the four months of the rainy season, it is prohibited." There, cattāro māseti: "four months" means the four months of the rainy season. He says ‘‘avassikasaṅketeti vacanato’’tiādi: By this, even in the eight months that are allowed, the other four months are prohibited in places where the god rains in the cold season. By this, he indicates this: "In whatever region the god rains in the cold season, there, having prohibited eight months, four months are allowed. However, where it rains only in the rainy season, there, having prohibited four months, eight months are allowed."

In this very way, in the Middle Country, where snow falls in the cold season, there too, it should be understood that only eight months are prohibited. Therefore, it is not proper to spread out in a naturally open place, in a rain-sheltered pavilion, or at the foot of a tree during the rainy season, but it is proper in naturally open places, in rain-sheltered pavilions, etc., during the cold season. And that is proper only in places where the dwelling is not soaked by snow, and it is proper in naturally open places, etc., even during the hot season, and that is proper only when there is no appearance of untimely clouds. However, it is never proper under trees where crows etc. habitually roost. Thus the decision here should be understood.

It is stated in the mātikāṭṭhakathā(kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā) that "Thus, wherever and whenever it is not proper to spread out, all of that goes only to the classification of open air." Alternatively, it should be understood that because the prohibition of spreading out or having spread out in open air in a non-specific way and the allowance of "place it in such a place at such a time" are sufficient, a separate re-establishment is not extracted in the training rule. However, because it is established in accordance with this very training rule in the Parivāra(pari. 65-67), it is said to be "one re-establishment."

‘‘navavāyimo vā’’ti.Onaddhakoti: covered with leather. Ukkaṭṭhaabbhokāsikoti: this is only a showing of his deliberation; it is not the case that a cīvarakuṭi is not proper for one who is strictly an open-air dweller. Kāyānugatikattāti: it is said in reference to the monk's being present right there. And by this, non-offense is stated only at that time; however, there is an offense for one who leaves the cīvarakuṭi and goes elsewhere, even for one who enters for alms. They say, "Since even a blanket worth a thousand, given by donors at the time of giving with the words 'make it a foot wiper and use it,' is proper to use just as it is, if a couch, chair, etc., dwelling place like this is given by donors with the words 'use this comfortably in the open air,' it is proper to place it in the open air at all times." Pesetvā gantabbanti: regarding "having sent, it should be gone," it should be sent after saying "give it to whatever monk comes and stays in this place."

Valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvāti: and by this, it should be understood that it is shown that it is not proper to place any dwelling place whatsoever, such as a couch or chair, in the open air even in the hot season when a cloud has arisen. ‘‘Pādaṭṭhānābhimukhā"ti: "facing the place where the feet fall for those who are sitting" some say. "Facing the place where the feet stand for one who is sweeping," others say. "It is said that sand should be removed facing the place where the feet stand so that it does not go outside," some say. Kacavaraṃ hatthehi gahetvā bahi chaṭṭetabbanti: By this, he shows that sand should not be thrown out with the thought that he will throw out the rubbish.

111. Anto saṃveṭhetvā baddha means having made a braid with eraka leaves, etc., and having wrapped it extensively on both sides in wide areas, then from there up to the middle area, having wrapped it inwards by pulling, and having compressed it in the middle, tying it crosswise here and there. Kappaṃ labhitvā means having obtained permission by the statement "he may go." For a Thera going by order, there is no offense. Purimanayenevā means just as previously stated, beginning with "having sat down, while going on one’s own." Aññattha gacchatī means going elsewhere, crossing that path. Because of standing outside the range of a stone's throw, it was said, ‘‘pāduddhārena kāretabbo’’, meaning that for one going elsewhere, at the first lifting of the foot, there is a dukkaṭa, and at the second lifting of the foot, there is a pācittiya. Pākatikaṃ akatvā means without restoring it. Antarasannipāte means at intermittent gatherings.

Āvāsikānaṃyeva palibodho here means that even if visitors come and sit there without saying anything, the encumbrance is only for the resident monks. However, in the Mahāpaccarivāde, "aññesu āgantvā nisinnesū" means whether they say, "this is ours," or sit down without saying anything. In the Mahāaṭṭhakathāvāde, only a pācittiya was stated as the "offense." However, in the Mahāpaccariyaṃ, because it is established without authorization that there would be a pācittiya in the case of spreading or having a spread spread, a dukkaṭa was stated. Because it is separately established, "this is for the remover, this is for the Dhamma speaker," even if it is established without authorization, it would only be a pācittiya, with the intention that it was said, "tasmiṃ āgantvā nisinne tassa palibodho." Some, however, say, "even if established without authorization, because the Dhamma speaker is not to be removed, there must be a pācittiya, but because a visitor should be removed by the elders who come later, a dukkaṭa was stated."

112. Bhūmiyaṃ attharitabbā means it should be spread on top of a rush mat, if there is one, or on bare ground if there isn't. Sīhacammādīnaṃ pariharaṇeyeva paṭikkhepo veditabbo means that with this, he elucidates the intent of the –

‘‘Na, bhikkhave, mahācammāni dhāretabbāni sīhacammaṃ byagghacammaṃ dīpicammaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 255) –

khandhakapāḷiyā. This is what was said: "antopi mañce paññattāni honti, bahipi mañce paññattāni hontī" - because the training rule was established in this case, use by spreading on beds and chairs alone is prohibited, but use as a ground covering is not prohibited. If so, why was it said that "pariharaṇeyeva paṭikkhepo"? Just as, because of the statement "anujānāmi, bhikkhave, sabbaṃ pāsādaparibhoga" (cūḷava. 320), even though it is allowable to use personal lodgings and the items fixed for use in lodgings such as a golden pot, it is not allowable to use it by making it one's own property, similarly, even though this can be used as a ground covering, it is not allowable to use it by making it one's own property and carrying it off to that particular monastery, and to show this, it was said that "pariharaṇeyeva paṭikkhepo veditabbo." Dārumayapīṭha means a seat made of planks. Pādakathalika means a footstool placed underneath. Ajjhokāse rajanaṃ pacitvā…pe… paṭisāmetabba here means that when the dye work is finished, it should be restored if the theva is missing.

113. ‘‘Bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hotīti vuttattā alajjiṃ āpucchitvā gantuṃ na vaṭṭatī’’ti vadanti. Otāpento gacchatīti here, some say, "although there is no limit such as 'this much distance must be gone,' nevertheless, one should not go too far beyond a stone's throw." The rest here is straightforward. These five factors are involved here: the beds, etc., being the property of the Sangha, the spreading or having it spread in a place with the stated characteristics, the absence of encumbrance, the absence of danger, and going beyond a stone's throw.

However, in the Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. paṭhamasenāsanasikkhāpadavaṇṇanā), regarding anāpucchaṃ vā gaccheyyā, it states, "yo bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hoti, attano palibodhaṃ viya maññati, tathārūpaṃ anāpucchitvā taṃ senāsanaṃ tassa aniyyātetvā nirapekkho gacchati, thāmamajjhimassa purisassa leḍḍupātaṃ atikkameyya, ekena pādena leḍḍupātātikkame dukkaṭaṃ, dutiyapādātikkame pācittiya" and having said this, six factors were stated, along with indifference to the factors. However, in the Pali and the commentary, this distinction "nirapekkho gacchatī" is not seen. And regarding "otāpento gacchatī," non-offense was stated only for going dependently in the matter of exposure. If there were a non-offense for going dependently elsewhere, it should have been said generally, "anāpatti sāpekkho gacchatī," therefore, having investigated, what is more fitting should be taken.

The Commentary on the First Lodging Training Rule is Finished.

5. The Commentary on the Second Lodging Training Rule

116. In the Second Lodging Training Rule, ettakameva vutta it is said in the commentaries. ‘‘Idañca aṭṭhakathāsu tathāvuttabhāvadassanatthaṃ vuttaṃ, aññampi tādisaṃ mañcapīṭhesu attharitaṃ paccattharaṇameva’’ti it is said in all three gaṇṭhipadesu. However, in the Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyasenāsanasikkhāpadavaṇṇanā), it is stated restrictively, "paccattharaṇaṃ nāma pāvāro kojavoti ettakameva," therefore, what is stated in the gaṇṭhipadesu does not agree with this; it should be investigated and taken. Senāsanato means from the very last lodging. Yo kocī means anyone, whether a relative or a stranger.

117. Pariveṇa means the area within the enclosure of each monastery. Kurundaṭṭhakathāyaṃ, in order to show what was said with special features, ‘‘kiñcāpi vutto’’ etc., was begun. "Aparicchanne maṇḍape" should be connected separately. Therefore, in the mātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. dutiyasenāsanasikkhāpadavaṇṇanā) it says, "aparicchannamaṇḍape vā paricchanne vāpi bahūnaṃ sannipātabhūte." This distinction can be obtained even in the dining hall. Vattabbaṃ natthī means there is nothing more to be said distinctively. Palujjatī means it perishes. Nasseyyā means it might perish due to thieves, etc.

118. That by which a bed or chair is ruined is mañcapīṭhakavānaṃ. Siluccayaleṇa means a cave on a rock pile, a mountain cave. Because it was established in the case of "senāsanaṃ upacikāhi khāyita," in accordance with the case, the commentary states that there is no offense in the absence of the presumption of white ants. Because in the Vattakkhandhake, when establishing the duties of a village monk, it was said that "senāsanaṃ āpucchitabba," ‘‘āpucchanaṃ pana vatta’’ was stated only to show the mere pattern of the proper course of action, not to show that it is a dukkaṭa by way of a difference in duties. Therefore, in the Andhakaṭṭhakathāyaṃ, regarding "senāsanaṃ āpucchitabba," it will say, "yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ yattha upacikā nārohanti, taṃ anāpucchantassapi anāpattī," therefore, what was said in the gaṇṭhipade, "in such a lodging there is no pācittiya for one who goes without asking leave, but due to the duty of a travelling monk, there is a difference in duty for one who goes without asking leave, therefore, he incurs a dukkaṭa," should not be taken.

Pacchimassa ābhogena mutti natthī was said because there is no other going behind him. Ekaṃ vā pesetvā āpucchitabba here means that on the second lifting of the foot there is a pācittiya for one who goes without asking leave from the place where the thought of going arose. Although a separate offense is not stated here for one who leaves a bed or chair in the open, it should be understood that for one who has beds and chairs arranged in the open at the wrong time and goes beyond a stone's throw, there is a pācittiya by the previous training rule, and a dukkaṭa by this one for going beyond the boundary. With "Maṇḍape vā rukkhamūle vā," even the open is included, therefore, it should be seen that even there, a dukkaṭa is stated here. However, there is only a dukkaṭa by both for one who spreads out bedding in the open and leaves. Some say, "when a Sangha bedding is spread out in a Sangha monastery and one departs, a pācittiya was stated, so there is a dukkaṭa for each Sangha (bedding and monastery)." The rest here is straightforward. These seven factors are involved here: the bedding having the stated characteristics, it being the property of the Sangha, spreading or having it spread in a monastery with the stated characteristics, the absence of encumbrance, the absence of danger, departing indifferently, and transgressing the boundary.

The Commentary on the Second Lodging Training Rule is Finished.

6. The Training Rule on Not Crowding

119-121. In the sixth, anupavisitvā means having entered nearby. Bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento means considering the great helpfulness of the storekeeper and the distinguished qualities of the Dhamma speaker, etc. Samantā diyaḍḍho hattho was stated in reference to a bed or chair established in the middle.

122. Upacāraṃ ṭhapetvā means having maintained the boundary with the stated characteristics. Ekavihāre means in one lodging. Ekapariveṇe means within the enclosure of that monastery. ‘‘Gilāno pavisatītiādīsu anāpattikāraṇasabbhāvato gilānāditāya pavisissāmīti upacāraṃ pavisantassa satipi sambādhetukāmatāya anāpatti vuttāyevā’’ti it is said in all three gaṇṭhipadesu. If this is the case, the state of not being sick, etc., should also be stated separately among the factors, but in the mātikāṭṭhakathāyaṃ(kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā), it states only, "saṅghikavihāratā, anuṭṭhāpanīyabhāvajānanaṃ, sambādhetukāmatā, upacāre nisīdanaṃ vā nipajjanaṃ vāti imāni混凝土 cattāri aṅgānī," therefore, it should be investigated.

The Commentary on the Training Rule on Not Crowding is Finished.

7. The Training Rule on Dragging Out

126. In the seventh, koṭṭhakānī means door frames. Some say, "even having heard the word 'get out,' if he gets out on his own accord, there is no offense."

128. In Alajjiṃ nikkaḍḍhatī etc., even if anger arises due to the quick change of mind for one who first thinks, "I will drag him out because he is shameless, etc.," while dragging him out, there is no offense. The rest here is straightforward. These three factors are involved here: the monastery being the property of the Sangha, the absence of the state of an ordained monk being a quarrel-maker, etc., and dragging out or having dragged out in anger.

The Commentary on the Training Rule on Dragging Out is Finished.

8. The Training Rule on a Storied Building

129-131. In the eighth, because the upper floor lacks a covering of plaster, ‘‘upariacchannatalāyā’’ was said. Pubbe vuttanayenevā means just as stated in the Training Rule on Not Crowding. The rest is very easy to understand. These four factors are involved here: the monastery being the property of the Sangha, the storied building being high enough not to hit one's head, the lower floor being available for use, and sitting or lying down with legs dangling without being offered.

The Commentary on the Training Rule on a Storied Building is Finished.

9. The Training Rule on a Large Monastery

135. In the ninth, because it was said that "mahallako nāma vihāro sasāmiko," there is no offense for a small hut made by oneself. ‘‘Aḍḍhateyyahatthampī’’ - he says, ‘‘taṃ suvutta’’ that the statement stated by way of the highest limit agrees with the Pali. Some say, "because an opening of a measure of one and a half hatthas was shown in the Pali and the commentary by way of the highest limit, whether the door is less than or more than one and a half hatthas in width, the opening is only of a measure of one and a half hatthas."

Yassa vemajjhe means in the middle of which monastery. Sā aparipūraupacārāpi hotī means that the door, when being opened, strikes against a wall, and that wall lacks sufficient space around it equivalent to the width of the door; that is the meaning. Ālokaṃ sandheti pidhetīti ālokasandhi means a window. "Because the training rule was established due to the offense arising from the incident of repeatedly having it plastered and repeatedly having it painted, and because permission was granted for plastering and because repeated plastering was allowed only on a space of one and a half hand-spans around the doorframe, it is said that if one repeatedly plasters or has plastered elsewhere, after finishing the work to be done with clay on the wall, and gives a fourth coat, a pācittiya offense should be incurred." In the Gaṇṭhipada, however, regarding all three, it is stated, "Leaving aside the fact that repeated plastering is prohibited elsewhere from the specified amount, since a pācittiya offense is not mentioned, a dukkaṭa offense is appropriate."

Adhiṭṭhātabbaṃ means it should be arranged. Appaharite here, the word appa is in the sense of absence, as in "appiccho (desireless)," thus he says "aharite" (not green). Patanokāso means because it is a place of falling, it might fall on a bhikkhu standing there; this is the intention. The statement Sace harite ṭhito adhiṭṭheti, āpatti dukkaṭassā (If one stands on green [grass or plants] and designates, there is an offense of dukkaṭa) clarifies this meaning: If there are no crops, etc., within the specified boundary around the monastery, a monastery should be built there. But where they exist, there is a dukkaṭa offense for having it built.

136.To show that covering with a roof by raising each rafter straight up is called covering with rafters, ‘‘maggena chādentassā’’ (for one who covers with rafters) is stated. By this method, however, having taken that covering as one rafter when the entire monastery is covered once, ‘‘dve magge’’ (two rafters) etc., is stated. "Even in covering in sequence, it should be connected in this same way," is stated in all three Gaṇṭhipadas, and it agrees with this statement, "punappunaṃ chādāpesi (repeatedly had it covered)," in this passage and with this commentary statement, "sabbampi cetaṃ chadanaṃ chadanūpari veditabbaṃ (all this covering should be understood as covering upon covering)," therefore, dve magge adhiṭṭhahitvā tatiyāya maggaṃ āṇāpetvā pakkamitabbaṃti (having designated two rafters, having ordered the third rafter, one should depart) here means having designated two coverings, having ordered the third covering, "Cover it thus," one should depart; this is how the meaning should be taken.

Tatiyāya magganti in this, tatiyāyā is a dative case in the sense of use, meaning the third rafter. Tiṇṇaṃ maggānanti of three coverings covered in terms of rafters. Tiṇṇaṃ pariyāyānanti here too, this is the same method. Catutthe magge vā pariyāye vāti and thus, only the fourth covering is stated for those who are covering. The rest is straightforward. Being a large monastery, being one's own dwelling, and further designation, these are the three factors here.

The commentary on the training rule concerning large monasteries is complete.

10. The Training Rule on Living Beings

140.In the tenth training rule, because the first establishment, "siñceyya vā siñcāpeyya vā (one should water or have watered)," is in terms of external use, the training rule, "sappāṇakaṃ udakaṃ paribhuñjeyyā (one should use water with living beings)," should be understood as established in terms of one's own use, such as bathing and drinking. Even in that first establishment, it was established in terms of one's own use, thus, this training rule should be taken as established only in terms of external use.

‘‘paṇṇattivajja’’nti. (an offense against the enactment) The rest is straightforward in meaning. The water being with living beings, knowing that "living beings will die by watering," and it being such water, watering grass, etc., due to some necessary action without the intention to kill, these are the four factors here.

The commentary on the training rule concerning living beings is complete.

The second Senāsana Vagga is complete.

This is also called the Bhūtagāma Vagga.

3. The Ovāda Vagga

1. The Commentary on the Ovāda Training Rule

144.In the first training rule of the Bhikkhunī Vagga, kathānusārenā means according to the line of questioning, such as, "What is the virtue, conduct, and family from which that elder has gone forth?" Kathetuṃ vaṭṭantī means they are fit to speak with a selfless mind. Talks that are an obstacle to the paths to heaven and liberation, being base talk, he says ‘‘tiracchānakathā’’ and states ‘‘saggamaggagamanepī’’ (even for going to the heavenly path). By the word Api (even), it indicates all the more for going to the path of liberation. Tiracchānabhūtanti means being an obstruction, an impediment. For base talk, when frequently engaged in, is indeed an impediment to heaven and liberation. Samiddhoti means complete. Sahitatthoti means having a fitting meaning. Gambhīro because of the depth of meaning, etc. Bahurasoti having many flavors such as the flavor of meaning. Lakkhaṇapaṭivedhasaṃyuttoti connected with the penetration of characteristics, because of conveying the flavor of penetrating the characteristics of impermanence, etc.

145-147.Paratoti means elsewhere, further. Karontovāti even while doing in the outer area. Pātimokkhoti means the training rule precepts that are divided into rules of conduct and rules of restraint. For that protects one who protects it and liberates from suffering such as that of the realms of loss, therefore, it is called "Pātimokkha." Saṃvaraṇaṃ is saṃvaro, the closing of the doors of body and speech. Because by which they are closed and covered, that is saṃvara, this is a name for the non-transgression of bodily and verbal actions. Pātimokkhasaṃvarena saṃvutoti means one whose bodily and verbal doors are closed by the restraint of the Pātimokkha. And because one of such a nature is said to be endowed with it, therefore it is said ‘‘samannāgato’’ (endowed). Vattatīti means maintains his existence. Viharatīti by this, the deportment of a bhikkhu established in the virtue of the restraint of the Pātimokkha is shown.

‘‘vuttañheta’’ntiādi (this was said) is begun. There, vibhaṅgeti in the Jhāna Vibhaṅga. Sīlaṃ patiṭṭhātiādīni (virtue is the foundation) etc., are synonyms for the Pātimokkha itself. There (vibha. aṭṭha. 511), sīlaṃ (virtue) is indeed a synonym for the Pātimokkha itself, which is accomplished along with the completion of the Kammavācā. Even so, in terms of Dhamma, this "virtue" is to be understood as the mental factors of one who abstains from killing, etc., or of one who fulfills the duties of conduct. Since a bhikkhu is established in the Sāsana by means of the virtue of the Pātimokkha, therefore it is called "patiṭṭhā" (foundation). Or a bhikkhu is established here, or wholesome qualities themselves are established here, thus patiṭṭhā (foundation). This meaning should be understood in terms of the suttas beginning with "sīle patiṭṭhāya naro sapañño" (established in virtue, a wise person) (saṃ. ni. 1.23, 192) and "patiṭṭhā, mahārāja, sīlaṃ sabbesaṃ kusalānaṃ dhammāna" (virtue, great king, is the foundation of all wholesome qualities) (mi. pa. 2.1.9) and "sīle patiṭṭhitassa kho, mahārāja, sabbe kusalā dhammā na parihāyantī" (for one established in virtue, great king, all wholesome qualities do not decline).

ādi. (beginning) And it was said –

‘‘Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā’’ti (saṃ. ni. 5.382).

(Therefore, Uttiya, first purify what is the beginning in wholesome qualities. And what is the beginning of wholesome qualities? Virtue that is very pure, and a straight view.) Just as a city planner, wanting to build a city, first cleans the city site, then divides the remaining area with the arrangement of streets, squares, and crossroads, and then builds the city, so too, the yogi first purifies virtue at the beginning, and then realizes Samādhi, Vipassanā, the path, fruit, and Nibbāna in the remaining area. Or just as a dyer, after first washing a cloth with three alkaline solutions, applies any desired color to the purified cloth, or just as a skilled painter, wanting to draw a form, first prepares the wall, and then creates the form in the remaining area, so too, the yogi, having purified virtue from the very beginning, realizes the qualities of Samatha, Vipassanā, etc., in the remaining area. Therefore, virtue is called "ādī" (beginning).

caraṇaṃ. ("Caraṇā" means feet.) Just as the aspiration to go to a direction does not arise for a person with severed feet, but arises only for one with complete feet, so too, for one whose virtue is broken, cracked, or incomplete, the going of knowledge for the sake of going to Nibbāna does not succeed. But for one whose virtue is unbroken, uncracked, and complete, the going of knowledge for the sake of going to Nibbāna succeeds. Therefore, virtue is called "caraṇa" (feet).

saṃyamo, (restraint) In terms of restraining, saṃvaro (restraint), thus both virtue as restraint and virtue as control are stated. Here, the meaning of the words is saṃyameti (restrains) the agitation of transgression, or saṃyameti (restrains) the person, not allowing him to be agitated by transgression; thus saṃyamo (restraint), saṃvarati (restrains) and closes the door of entry for transgression; thus saṃvaro (restraint). Mokkhanti (liberation) means supreme or being the chief. Just as the four kinds of food enter through the mouth and permeate the limbs of beings, so too, the virtue that is wholesome in the four planes of existence enters through the mouth of the yogi and accomplishes the attainment of benefits. Therefore, it is said "mokkha" (liberation). Pamukhe sādhūti pamokkhaṃ, (foremost) means being foremost, excellent, and principal. Kusalānaṃ dhammānaṃ samāpattiyāti (for the attainment of wholesome qualities) should be understood as being foremost, excellent, and principal for the sake of attaining wholesome qualities in the four planes of existence.

Kāyiko avītikkamoti (bodily non-transgression) means the threefold bodily good conduct. Vācasikoti (verbal) means the fourfold verbal good conduct. Kāyikavācasikoti (bodily and verbal) means both of those. By this, he shows encompassing the Aājīvaṭṭhamaka Sīla (the eightfold virtue of livelihood). Saṃvutoti (restrained) means closed, saṃvutindriyo (restrained in the senses) means with closed senses. Just as a house with a closed door is called "saṃvutagehaṃ (closed house)" and "pihitageha (covered house)," so here, one restrained in the senses is called "saṃvuto" (restrained). Pātimokkhasaṃvarenāti (with the restraint of the Pātimokkha) means with the restraint called Pātimokkha. Upetotiādīni (endowed) etc., all are synonyms for each other.

Iriyatītiādīhi (he walks) etc., with all seven terms, the deportment of a bhikkhu established in the virtue of the restraint of the Pātimokkha is stated. There, iriyatīti (he walks) means he walks because he is endowed with one of the four deportments. By those four deportments, by the turning of the bodily chariot, he vattati (maintains). By interrupting one suffering of deportment with another deportment, he pāleti (protects) because of the long-lasting protection of the body. Because he conducts himself in all deportments, not being fixed in one deportment, he yapeti (maintains). Because of maintaining the body in that way with that deportment, he yāpeti (sustains). Because of continuing for a long time, he carati (conducts). By interrupting one deportment with another, he viharati (dwells), removing the weariness.

Micchājīvapaṭisedhakenāti (by the rejection of wrong livelihood) –

‘‘Idhekacco veḷudānena vā pattadānena vā puppha phala sinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭayatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro’’ti (vibha. 513) –

(Here, someone makes a living by wrong livelihood that is condemned by the Buddha, by offering bamboo sticks, offering bowls, flowers, fruits, bathing powders, tooth sticks, flattery, offering mung bean soup, acting as a messenger, or by various other means; this is called misconduct) – By the opposition to wrong livelihood, which is called misconduct.

Na veḷudānādinā ācārenāti (not by the conduct of offering bamboo sticks, etc.) –

‘‘Idhekacco na veḷudānena na patta na puppha na phala na sināna na dantakaṭṭha na cāṭukamyatāya na muggasūpyatāya na pāribhaṭayatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro’’ti (vibha. 513) –

(Here, someone does not make a living by wrong livelihood that is condemned by the Buddha, by offering bamboo sticks, bowls, flowers, fruits, bathing powders, tooth sticks, flattery, offering mung bean soup, acting as a messenger, or by various other means; this is called conduct) – By the conduct of not offering bamboo sticks, etc., as was stated.

Vesiyādiagocaraṃ pahāyāti (having abandoned the sphere of prostitutes, etc.) –

‘‘Idhekacco vesiyagocaro vā hoti vidhava thullakumāri paṇḍaka bhikkhuni pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro’’ti (vibha. 514) –

(Here, someone associates with prostitutes, widows, older unmarried women, eunuchs, bhikkhunīs, or frequents drinking houses, dwells in association with kings, royal ministers, sectarians, or disciples of sectarians with improper association; and those families that are faithless, displeased, without generosity, abusive, wishing harm, wishing discomfort, wishing insecurity to bhikkhus, bhikkhunīs, male lay followers, and female lay followers, he associates with, cultivates, and attends upon such families; this is called an improper sphere) – Having abandoned the sphere of prostitutes, etc., as has been stated.

Saddhāsampannakulādināti: Here, the word ādi (etc.) includes the support (upanissaya) and range (gocara), etc. For range (gocara) is of three kinds: support range (upanissayagocara), protection range (ārakkhagocara), and attachment range (upanibandhagocara). What is the support range? A good friend endowed with the ten topics of discussion, relying on whom one hears what has not been heard, clarifies what has been heard, dispels doubt, straightens views, and gladdens the mind. Or, following whom one grows in faith, grows in virtue, learning, generosity, and wisdom—this is the support range (upanissayagocara). What is the protection range? Here, a bhikkhu, having entered a village, walking along the street with downcast eyes, seeing only a yoke’s distance, goes restrained, not looking at elephants, horses, carts, infantry, women, or men; not looking up, not looking down, not glancing at the directions or intermediate directions—this is the protection range (ārakkhagocara). What is the attachment range? The four foundations of mindfulness, where the mind is attached. For it was said by the Blessed One, “And what, bhikkhus, is a bhikkhu's own ancestral range? It is these four foundations of mindfulness” (saṃ. ni. 5.372)—this is the attachment range (upanibandhagocara). Thus, this threefold range should be understood as included here by the word ādi.

Appamattakesu vajjesūti: In faults that are slight, such as unintentional offenses, the arising of unwholesome thoughts pertaining to the Sekhiya rules, etc. Bhayato dassanasīloti: One who sees faults, even the size of a speck of dust, as being like Mount Sineru, which is 8,680,000 yojanas high; one whose nature it is to see even the slightest harsh word as like a Pārājika offense. Sammā ādāyāti: Having properly, respectfully, or completely undertaken.

Sutaṃ, the Teaching that is learned (pariyattidhamma). One who retains that is a sutadharo, a holder of what is learned. For if what is taken in here vanishes from there, like water in a leaky pot, it does not stay; one is not able to recite or narrate a single sutta or Jātaka in the middle of an assembly; such a one is not called a sutadharo. But for one whose learned Buddha-word remains just as it was learned, and does not perish even after ten or twenty years without recitation, such a one is called a sutadharo. Therefore, he said, "yadassa taṃ" etc. Even a single word, a single syllable, not being lost, is accumulated; therefore, sutasannicayo means one in whom what is learned is accumulated; he said, "sutaṃ sannicitaṃ asminti sutasannicayo". For one in whom what is learned is accumulated in the heart-jewel-box, like a writing on stone, like lion's fat placed in a golden vessel, it stays well; such a one is called sutasannicayo. Therefore, he said, "etena…pe… avināsaṃ dassetī"ti.

Dhātāti: Fluent, well-recited. For one who has learned the Buddha-word, it is not always readily available; when asked to recite a certain sutta or Jātaka, he says, "Having recited it, consulted with others, inquired thoroughly, and understood the meaning, I will know." But for one, because of the fluency and absence of breaks in the continuity, there is effortless and pleasant flow like a river current or like the flow of bhavanga; when asked to recite a certain sutta or Jātaka, he brings it forth and recites it. With reference to that, it was said, "dhātā". Vācāya paguṇā katāti: Made fluent by recitation with the voice, contemplating by way of the decades of suttas, decades of vaggas, decades of paṇṇāsas, reciting with the voice, thinking, "Ten suttas have passed, ten vaggas have passed," and so on. For here, familiarity with a portion of a sutta or just a sutta by way of speech is not intended; but rather, it is by way of vaggas and so on. Manasā anupekkhitāti: Repeatedly contemplated with the mind, reflected upon part by part, pondered, is the meaning. Āvajjantassāti: For one who is directing his mind towards the Buddha-word in order to recite it with the voice. Suṭṭhu paṭividdhāti: Having made it clear, without obscurity, well understood in accordance with reality.

Dve mātikāti: The Bhikkhu-mātikā and the Bhikkhunī-mātikā. Vācuggatāti: A synonym for the preceding. Tisso anumodanāti: The anumodanā connected with the benefits of giving at a Sangha meal; the anumodanā with auspicious suttas at the inauguration of a monastery, etc.; and the anumodanā with Tirokuṭṭa etc. at an inauspicious event like a funeral meal; these are the three anumodanās. Kammākammavinicchayoti: The judgment stated in the Kamma-vagga at the end of the Parivāra. In all three Gaṇṭhipadas, it is stated that "One learning in terms of vipassanā should learn with the four-element analysis as the starting point." Because it is unimpeded in the four directions, the four directions are its: catuddiso. Catuddiso indeed is cātuddiso, or it is fit for the four directions, or it is good in the four directions: cātuddiso.

Abhivinayeti: In the entire Vinaya Piṭaka. Vinetuṃti: To train. "Dve vibhaṅgā paguṇā vācuggatā kātabbā"ti: This is said with reference to learning by way of questioning, it is said. Because what is forgotten by one is fluent for the other, he says, "tīhi janehi saddhiṃ parivattanakkhamā kātabbā". Abhidhammeti: In the analysis of name and form. Heṭṭhimā vā tayo vaggāti: The three vaggas below the Mahāvagga: the Sagāthakavagga, the Nidānavagga, and the Khandhakavagga. Because it is said in the Mahāpaccariyaṃ that "It is fitting to learn the Dhammapada along with its stories," a Jātaka reciter, having learned the Jātaka along with its commentary, should certainly learn the Dhammapada along with its stories.

kalyāṇavāco. Therefore, he said, "sithiladhanitādīnaṃ…pe… vācāya samannāgato". There, parimaṇḍalapadabyañjanāyāti: The words (pada) and letters (byañjana) are rounded (parimaṇḍala) because of the perfection of place and instrument (ṭhānakaraṇasampatti) and the perfection of training (sikkhāsampatti), being deficient nowhere; such is one who has rounded words and letters; or the word (pada) itself reveals (byañjanato) the meaning, hence padabyañjanaṃ, having made that a complete syllable, without losing the tenfold skill in letters beginning with sithila and dhanita, what is said is called parimaṇḍala. For the completeness of the word and letter is the roundness. Therefore, it was said, "sithiladhanitādīnaṃyathāvidhānavacanenā", one who has rounded words and letters is parimaṇḍalapadabyañjanā. Or alternatively, that by which the meaning is known (ñāyati) is pada, such as a name, etc. That which reveals (byañjeti) the intended meaning is byañjana, a sentence. Because of the completeness of these, parimaṇḍalapadabyañjanā.

"parimaṇḍalapadabyañjanāyā"ti was said.

porī, it should be spoken by that bhikkhu in that way, because it becomes fully complete (pure puṇṇabhāve bhavati) due to the quality of the meaning being fully complete. Or because it is foremost (pure) in becoming, porī is similar to the tenderness of a woman of the city, porī, like a young woman raised in a city is delicate, is the meaning. Belonging to the city is also porī, purassa esāti: It is the speech of the city dwellers, is the meaning. For city dwellers have appropriate speech, they call a father "father," they call a brother "brother." Such speech is pleasing and agreeable to many people; with that porī.

Vissaṭṭhāyāti: Unobstructed by phlegm, bile, etc., devoid of faults such as indistinctness or slowness. Or alternatively, the speech of one who, neither too fast nor too slow, making it continuous and uniform, teaches the Dhamma according to the inclination of the assembly, is called vissaṭṭhā. For a bhikkhu, when teaching the Dhamma, having begun a sutta or Jātaka, from the time of starting, does it quickly and hurriedly, like one churning a fire-stick, like one eating hot food, what has been grasped in the Pali according to the connection of what precedes and follows is grasped, what has not been grasped is not grasped, like one rousing a monitor lizard wandering among old leaves, striking here and there, he finishes and gets up and leaves. For a monitor lizard wandering among old leaves is sometimes seen, sometimes not seen; likewise, the explanation of the meaning of some is sometimes seen, sometimes not seen. And one who, when teaching the Dhamma, sometimes does it quickly, sometimes slowly, sometimes softly, sometimes loudly, sometimes quietly, like the fire emerging from the mouth of a hungry ghost that sometimes burns and sometimes goes out, is called a ghost-Dhamma-speaker; for the assembly wanting to get up, he begins again. And one who, when teaching, elaborates here and there, is confused due to a lack of eloquence, like one moaning or crying from some disease, the speech of all of these is not called vissaṭṭhā, because it does not flow easily. But one who, having brought forth a sutta, standing on the method given by the teachers, not abandoning the teacher's learning, and just as the teachers explained that sutta, explaining it in that same way, neither too quickly nor too slowly, making the continuity of speech unbroken in the manner stated, lets it flow like a river current, lets a continuous speech flow like water pouring from the celestial Ganges, his speech is called vissaṭṭhā. With reference to that, it was said "vissaṭṭhāyā"ti.

Anelagaḷāyāti: Devoid of ela and gala. For when someone is speaking, ela drips, saliva flows, or phlegm-droplets come out, his speech is called elagaḷā; the opposite of that is the meaning. Atthassa viññāpaniyāti: Because of the ability to make the meaning known, making the beginning, middle, and end clear, capable of making the meaning understood, instrumental in the understanding of the meaning.

kalyāṇavākkaraṇo. Therefore, he said "madhurassaro". Hīḷetīti: Disparages. The connection is to womankind. That which pleases and increases the mind is manāpo. Therefore, he said "manavaḍḍhanako". Vaṭṭabhayena tajjetvāti: Having threatened the bhikkhunis who are intoxicated with the pride of youth etc. with the fear of saṃsāra. Gihikāleti: In his lay life. Because a bhikkhu is a defiler of bhikkhunis by sexual intercourse with a bhikkhuni, he only speaks of bodily contact with a bhikkhuni. But he is not a defiler of bhikkhunis even by sexual intercourse with sikkhamānās or sāmaṇerīs, therefore he says, "sikkhamānāsāmaṇerīsu methunadhamma". From the statement "Kāsāyavatthavasanāyā", it should be understood that one who has previously committed a grave offense against immoral bhikkhunīs, sikkhamānās, or sāmaṇerīs is already rejected. Even in the absence of that bhikkhuni, those who heard her words think of it in that same way, therefore he says, "mātugāmo hī"tiādi.

"ettha cā"tiādi is begun. But one who sanctions with a Ñatticatuttha Kamma that is not endowed with these eight factors incurs a Dukkaṭa offense, but the bhikkhu is only considered (sammata).

148.Garukehīti: By those who are to be greatly respected. Ekatoupasampannāyāti: The plural is used in the sense of instrumentality. Or, if "ovadatī" is taken in the sense of "vadatī," then the dative case is also appropriate. Those who are ordained in the presence of bhikkhus are either those who had their gender changed or the five hundred Sākiyan women.

149.Āsanaṃ paññapetvāti: Here, it is stated in all three Gaṇṭhipadas that "If the ground is pleasant, it is permissible not to set out a seat." By the term mātugāma, bhikkhunis are also included, therefore he says "dhammadesanāpattimocanattha". Because all the bhikkhunis should come on the Observance Day to the bhikkhu who has been designated, for the purpose of receiving instruction, with "samaggāttha bhaginiyo," he asks about the arrival of all of them, therefore he says "sabbā āgatātthā". Even for those who are sick and have not come, because it is permitted for the sick not to come, and because all those who are able to come have come, it is fitting to say "samaggāmhayyā." Antogāme vātiādīsu: In those places beginning with "in a village," where it is not possible to prostrate oneself with five limbs on the ground, it is also fitting to bow the body forward while standing and, raising the joined palms, to say "vandāmi ayyā" and leave. Antaragharaṃti: In some places, "antogāmo" is said to be from the outer pillar of the city gate, and in some places, "antogehaṃ" is said to be from the threshold of the house. But here, because "antogāme vā" is stated separately, it should be understood that "antaraghare vā" is said with reference to "antogehaṃ." Yattha katthacīti: In any place among those beginning with "in a village."

Vaṭṭatīti, it is suitable to dwell for those who, believing the words "Venerable, stay here, we will bring the bhikkhus," have spoken.Na nimantitā hutvā gantukāmāti means they are not willing to go having been invited by people, the intention is that they are willing to approach to spend the rains right there. Yatoti, from which place the bhikkhuni approaches. Yācitvāti, having requested, "We also will stay only by the advice brought by you." Tatthāti, in that bhikkhuni residence. Āgatānaṃ santike ovādena vasitabbanti, one should spend the final rains with instruction from those who have come. Abhikkhukāvāse vasantiyā āpattīti, she speaks of the occasion of an offense in general by way of accusation, but there is no offense for her. Vassacchedaṃ katvā gacchantiyāpi āpattīti, she speaks of an offense rooted in not undertaking the rains. For the other offense, because of the existence of a reason for non-offense, it was said "sā rakkhitabbāti," that offense rooted in not undertaking the rains should be prevented, the intention is that even in a non-bhikkhu residence, one should undertake the rains in such dangers. Therefore, he said, "āpadāsu hi…pe… anāpatti vuttāti." But there is no offense for the other offense, in the absence of a reason, one should not undertake the rains in the final one either. For when there are bhikkhus present, there is an offense for one not undertaking the rains. Tattha gantvā pavāretabbanti, here, because the possibility of offense for those who do not invite. If the dwelling place of the bhikkhus is far away, and it is possible to go on the ninth day and invite, one should go there and invite. But if it is not possible to leave on the ninth day and arrive, there is no offense for those who do not go.

Having made the ka-suffix and shortening, he said uposathapucchakanti, therefore he said "uposathapucchananti." Uposatho pucchitabboti, one should ask, "Venerable, when is the Uposatha?" The bhikkhu also should say, "Tomorrow, sister, is the Uposatha." Bhikkhus sometimes, for some reason, perform the fifteenth Uposatha or the fourteenth Uposatha, or the fourteenth Uposatha or the fifteenth Uposatha, and on whatever day the Uposatha is done by the bhikkhus, on that very day the Uposatha should be done by the bhikkhunis too, with this intention, "pakkhassa terasiyaṃyeva gantvāti," etc., was said. Thus, if the bhikkhu who has been asked in this way performs the Uposatha on the fourteenth, he should say, "It is the fourteenth, sister." But if they perform it on the fifteenth, he should announce, "It is the fifteenth, sister." Ovādatthāyāti, for the sake of requesting instruction. Pāṭipadadivasato pana paṭṭhāya dhammasavanatthāya gantabbanti, on the first day, one should go for the sake of receiving instruction, from the second day onwards, one should go from time to time for the sake of hearing the Dhamma. For receiving instruction is also called "hearing the Dhamma" without distinction. Nirantaraṃ vihāraṃ upasaṅkamiṃsūti, this was said with reference to frequent approaching. Vuttañhetanti, by this and other statements, a Pali passage was shown to indicate the approaching of all the bhikkhunis, thinking, "We will practice according to the instruction." Ovādaṃ gacchatīti, she goes to request instruction. Dve tissoti, by two or three. This instrumental case is in the sense of cause.

Pāsādikenāti, by an act of body, etc., that generates confidence, that is faultless. Sampādetūti, to accomplish the threefold training. If, having seen only the one who recites the Pāṭimokkha, instruction should be requested by those bhikkhunis, what should be done by him? When, in the bhikkhu Saṅgha assembled for the Uposatha, it is asked as a preliminary duty, "Are there any bhikkhunis requesting instruction?" The words to be spoken by the bhikkhu who receives the instruction, saying "Speak thus," should be caused to be spoken by another bhikkhu, and the words to be spoken by the one who recites the Pāṭimokkha should be spoken by himself, and then he himself should go and announce it to the bhikkhunis, or another bhikkhu should cause the Pāṭimokkha to be recited on that day. Etaṃ vuttanti, this plural form "tāhī" was said.

Ekā bhikkhunī vāti, this was said with reference to a single bhikkhuni accepting the teaching from many bhikkhuni residences, but not with reference to the absence of a second one. Bahūhi bhikkhunupassayehīti, by many bhikkhuni residences on the road or in that very village. "Bhikkhunisaṅgho ca ayya bhikkhuniyo ca bhikkhunī cā"ti, by this, he shows the words to be spoken by a bhikkhuni who has taken the teaching and come from various residences. And this was said to show just the opening in one way; however, in that particular bhikkhuni residence, having considered the number of bhikkhunis, it should be spoken in a manner appropriate to that. Bhikkhusaṅghassa ayyānaṃ ayyassāti, this was said concisely.

Pātimokkhuddesakenapīti, this was shown only in the context of the Saṅgha Uposatha. But where there is no recitation of the Pāṭimokkha in a place where three or two dwell, even there, the bhikkhu who makes the motion and announcement or another bhikkhu should speak in this very manner. Even a single individual, having accepted the request for instruction on the Uposatha day, to the bhikkhunis who have come on the day after the new moon, the words "natthi kocī" should be spoken. If it is himself, he should say, "I am appointed." One who does not know this procedure is considered foolish here.

150. He said, "adhammakamme dvinnaṃ navakānaṃ vasena aṭṭhārasa pācittiyānīti," because even when the divisions, etc., that are present in "Adhammakamme adhammakammasaññī vaggaṃ bhikkhunisaṅghaṃ vaggasaññī ovadati, āpatti pācittiyassā" etc., are grounds for dukkata offenses, the pācittiya offense rooted in unlawful acts alone is stated everywhere in the Pali. The rest here is clear in meaning. Being unappointed, the bhikkhuni being fully ordained, speaking the eight Garudhamma as instruction - these three are the factors in this case.

The Explanation of the Instruction Training Rule is Finished.

2. The Explanation of the Training Rule on (Instructing) After Sunset

153. In the second, kusalānaṃ dhammānaṃ sātaccakiriyāyāti was said as a preliminary practice. Munātīti, knows. Tena ñāṇenāti, by that knowledge consisting of the wisdom of the fruit of Arahatship. Pathesūti, in the means, the paths. Because the Arahat has completed the training, he said, "idañca…pe… vuttanti." Or else, the words "appamajjato sikkhato" should be seen as having the meaning of cause, therefore the meaning is, on account of non-negligence and on account of training, he has higher mind. Sokāti, mental anguish. And here, by adhicetasoti, the higher mind training; by appamajjatoti, the higher morality training; by munino monapathesu sikkhatoti, these, the higher wisdom training; or by muninoti, this, the higher wisdom training; by monapathesu sikkhatoti, this, the preliminary practice of those supramundane trainings; by sokā na bhavantīti, etc., the benefits of the completeness of the training are revealed, this should be understood.

Kokanudanti, is a special kind of lotus, just as in "kokāsaya"; it is said to have many petals, be complete in color, and exceedingly fragrant. Some say, "Kokanudaṃ nāma setapadumaṃ," Kokanuda is a white lotus. Pātoti, early in the morning. The meaning here is this: just as a lotus called Kokanuda, being full-blown and blooming at sunrise in the morning, being without departed fragrance, shining forth, so he sees the Sammāsambuddha, fragrant with the fragrance of his body and the fragrance of his virtues, like the sun in the sky in the autumn season, burning with his own splendor, with his limbs radiating light, like Aṅgīrasa.

Abhabboti, this teaching is the essence of practice, and practice is rooted in learning; and you are unable to learn, therefore, it is implied, you are incapable. Suddhaṃ pilotikakhaṇḍanti, a pure rag, made by psychic power. It is said that then the Blessed One, thinking, "He who is unable to recite is called incapable in my teaching; do not grieve, bhikkhus," having taken that in his arm and entered the monastery, having created a rag by psychic power, said, "Come, bhikkhu, while wiping with this, repeatedly recite 'rajoharaṇaṃ rajoharaṇa'," and gave it to him, because of his past merit.

rajoharaṇaṃ. Saṃvegaṃ paṭilabhitvāti, regaining a sense of urgency, establishing the perception of unattractiveness and the perception of impermanence. For he, wisely considering, thinking, "The cloth is pure; there is no fault in it; but this is a fault of the self," regaining the perception of unattractiveness and the perception of impermanence, having directed his knowledge to the five aggregates by way of grasping name and form, etc., having developed insight by way of the sequence of touching the aggregates, etc., he brought insight near to the conformity knowledge of the lineage. With reference to that, it was said, "vipassanaṃ ārabhīti." Obhāsagāthaṃ abhāsīti, the obhāsagāthā is a verse spoken preceded by the sending forth of light; the meaning is that he spoke that.

In the Visuddhimagga(visuddhi. 2.386), in the Dhammapada Commentary(dha. pa. aṭṭha. 1.cūḷapanthakattheravatthu), and in the Theragāthā Commentary(theragā. aṭṭha. 2.566) –

‘‘Rāgo rajo na ca pana reṇu vuccati;
Rāgassetaṃ adhivacanaṃ rajoti;
Etaṃ rajaṃ vippajahitvā paṇḍitā;
Viharanti te vigatarajassa sāsane.

‘‘Doso…pe… sāsane.

‘‘Moho rajo na ca pana reṇu vuccati;
Mohassetaṃ adhivacanaṃ rajoti;
Etaṃ rajaṃ vippajahitvā paṇḍitā;
Viharanti te vigatarajassa sāsaneti. –

Adhicetasoti ca, this is the verse of joyful utterance of Cūḷapanthaka Thera; it comes in this very Pali passage. But in the Theragāthā, this is not included in the verses of joyful utterance of Cūḷapanthaka Thera; "But this is the verse of joyful utterance of Ekudāniya Thera" (theragā. aṭṭha. 1.ekudāniyattheragāthāvaṇṇanā) is said there. Even so, because it has come thus in this Pali passage and its commentary, it should be taken that this verse of joyful utterance was spoken by the Blessed One in the way of a light-emitting verse even for Cūḷapanthaka Thera. Arahattaṃ pāpuṇīti, he attained Arahatship along with the retinue of the superknowledges and discriminations. From the words Abhabbo tvantiādi, it appears that there is no offense for one who, out of compassion, drives a co-resident, etc., out of a monastery belonging to the Saṅgha. For the incapable Thera intended to do that, or it should be taken that the Thera did this when the training rule on driving out had not been established.

156. Ovadantassa pācittiyanti, for one instructing after sunset with the Garudhamma or any other Dhamma, even if appointed, there is a pācittiya. The rest here is clear in meaning. The sun being set, being fully ordained, instructing - these three are the factors in this case.

The Explanation of the Training Rule on (Instructing) After Sunset is Finished.

3. The Explanation of the Training Rule on (Instructing in) a Bhikkhuni Residence

162. The third is clear in meaning. Going to a residence, being fully ordained, absence of an agreement, instructing with the Garudhamma - these four are the factors in this case.

The Explanation of the Training Rule on (Instructing in) a Bhikkhuni Residence is Finished.

4. The Explanation of the Training Rule on Material Gain

164. In the fourth, the connection of "upasampannaṃ…pe… bhikkhunovādaka" with "maṅkukattukāmo." But with regard to "avaṇṇaṃ kattukāmo ayasaṃ kattukāmo," the change of विभक्ति (inflectional ending) to "upasampannassā" in "upasampanna," etc., should be done; with this meaning in mind, it was said "ujjhāpanake vuttanayenevattho veditabboti." When one speaking with "cīvarahetu ovadatī" etc., each time a statement is finished, a pācittiya should be understood. From the Pali statement "Upasampannaṃ saṅghena asammata" and from the commentary statement "sammatena vā saṅghena vā bhāraṃ katvā ṭhapito," one appointed consisting of eight factors or one placed in charge by the Saṅgha or by an appointed one who wants to live separately, saying, "Until I return, let the responsibility be yours," having requested and placed him in charge, in the absence of that one, or one placed in charge by the Saṅgha in the same way, is allowed to instruct with the eight Garudhamma or another Dhamma, this should be understood. Therefore, "yo pana, bhikkhu, asammato bhikkhuniyo ovadeyya, pācittiya"nti, this should be taken as referring to one who has been placed in charge beforehand.

168.Anāpatti pakatiyā cīvarahetu…pe… ovadantaṃ bhaṇatīti, in this case, when rebuking due to material gain, there is no offense for saying with the perception that "he/she rebukes due to material gain." However, if one perceives that "he/she does not rebuke due to material gain," it is a dukkaṭa. But even if one says "he/she rebukes due to material gain" about someone who is not rebuking due to material gain, there is no offense, because the training rule involves one's own intention. The rest here is straightforward. Being ordained, having the formal agreement obtained through lawful means, absence of material incentive, speaking thus due to a desire not to disparage—these are the four factors involved here.

The Explanation of the Training Rule on Material Gain is Concluded.

169.The fifth is straightforward in meaning.

6. Explanation of the Training Rule on Sewing Robes

175.In the sixth case, if that bhikkhuni were to wear that robe from the beginning, and other bhikkhunis, seeing it, were to criticize, then, thinking that the general public would not get a chance to see it, she said, "having taken it away and put it down as it was assembled," and so on.

176.Nīharatīti, she takes it out once. "Those dependent on them also" is the connection. Kathinavattanti, sewing work is permissible for co-religious practitioners in terms of duty. Dukkaṭa for preceptors and teachers means a dukkaṭa due to accepting something non-allowable. Deceiving means saying only "for a certain bhikkhuni" without saying "for your relative." She said, "because of assigning to something non-allowable," thinking that having heard "for a certain bhikkhuni," they might have the perception of it not being a relative. Even if one has robes sewn with a pure heart, without saying "this is your mother's robe," etc., there is no offense.

179.Upāhanatthavikādinti, with the word ādi (etc.), it also includes any robe that cannot be used for wearing or putting on. The rest here is straightforward. Being possessed by a non-relative bhikkhuni, not being suitable for wearing or putting on, sewing or having sewn in the manner stated—these are the three factors involved here.

The Explanation of the Training Rule on Sewing Robes is Concluded.

7. Explanation of the Training Rule on Conspiracy

181.In the seventh, regarding "thieves stole the bowl and robe from those who went later," he says, "the bowl and robe from those who went later," implying that the text should read "pattacīvara." Those bhikkhunis means the bhikkhunis who went later. The connection to "those who went later" should be understood as a transformation of the vibhatti (case ending) here. In the Pali, the conspiracy preceded by bhikkhus is stated as "let us go, sisters; let us go, ayyās," and the conspiracy preceded by bhikkhunis is "let us go, ayya; let us go, sisters." Ekaddhānamagganti, a path equal to one addhāna, or a path to one side. Hiyyoti, tomorrow. Pareti, on the third day.

182-183.Dvidhā vuttappakāroti, the kind stated in two ways, either by going on foot or by going by cart. The place of connection of four paths is a catukka (quadruple junction), and the place of connection of three paths is a siṅghāṭaka (triple junction). Regarding "from village to village," he says, "no offense upon exiting…pe…pācittiya for the bhikkhu," meaning another village is a village in between. Because it is stated without distinction in the Pali as "saṃvidhāyā," he said, "it does not agree with the Pali." Because it is stated that "even if they conspire in between, it is a dukkaṭa for the bhikkhu," he said, "it does not agree with the rest of the commentary." Addhayojanaṃ atikkamantassāti, for one who exceeds half a yojana when there is no village. For here, a forest where there is no other village within half a yojana is intended as a non-village area; however, if there is a village within half a yojana, the offense is incurred by counting it as an intervening village.

185.Raṭṭhabhedeti, in the destruction of the kingdom. Cakkasamāruḷhāti, having ascended a cartwheel or the wheel of posture. The rest is straightforward. Practicing the path after conspiring by two or more, absence of doubt, absence of a specific time, absence of danger, entering a village in between, or exceeding half a yojana—these are the five factors involved here. However, when going together with one ordained or more, the offense is incurred by the training rule regarding women.

The Explanation of the Training Rule on Conspiracy is Concluded.

8. Explanation of the Training Rule on Embarking in a Boat

188.In the eighth, having conspired with play as the main purpose due to worldly taste, friendship, and intimacy—this distinction is established by "thus these…pe…playing on a boat with bhikkhunis" and by "going upstream or going downstream."

189.From where is there an intervening village in a river? He says, "of that river," and so on. "By going along the bank of that river with villages…pe…in the calculation of half a yojana," because it is stated in reference to going along only one bank, some say that "for one going in the middle of such a river, the offense is incurred by the calculation of an intervening village and the calculation of half a yojana." He supports the meaning he himself stated with "in all the commentaries," and so on. Some say that "because the pācittiya offense is stated only for embarking on a boat in a river after conspiring with play as the main purpose with a bhikkhuni, it is only a dukkaṭa in ponds, oceans, etc., with play as the main purpose, not a pācittiya offense." Because of the statement "having conspired with play as the main purpose due to worldly taste, friendship, and intimacy," some say that "this training rule is an unwholesome thought, a worldly offense," but that should not be accepted. For even having embarked with play as the main purpose, one incurs an offense by being associated with a wholesome or indeterminate thought when entering a village in between or exceeding half a yojana. For if he were to regain saṃvega (spiritual urgency) and realize arahantship, or fall asleep, or go while focusing on the meditation subject, how could he be associated with an unwholesome thought, such that it is said that this training rule is an unwholesome thought, a worldly offense? Therefore, it is established that it is an offense by prescription and is tri-citta (of three mental qualities). The rest here is straightforward.

The Explanation of the Training Rule on Embarking in a Boat is Concluded.

9. Explanation of the Training Rule on Food Prepared for Oneself

194.In the ninth, paṭiyāditanti means prepared for the sake of bhikkhus. Whether they are relatives or have been invited means that even if they are non-relatives and uninvited to the bhikkhu, it is allowable if they are relatives and invited to the bhikkhuni.

197.This was prescribed for the sake of preventing the rise of evil bhikkhus; therefore, the offense is stated only for the five kinds of food. However, no offense everywhere, except for the five kinds of food is stated to show the non-offense with this training rule. For one who consumes what has arisen from a request incurs a dukkaṭa in the manner stated elsewhere. The rest is straightforward. Being prepared by a bhikkhuni, knowing, absence of instigation by a householder, being one of rice etc., and consuming it—these are the five factors involved here.

The Explanation of the Training Rule on Food Prepared for Oneself is Concluded.

10. Explanation of the Training Rule on Seclusion

198.In the tenth, with the fourth training rule of Upananda means it is stated in reference to the training rule on sitting in seclusion with a woman in an unshielded place. Although that is the fifth training rule in the acelaka group, it is called "the fourth training rule of Upananda" because it is the fourth among those prescribed concerning Upananda Thera. Because the subject matter of this training rule arose before the subject matter of the fourth training rule, this training rule was prescribed first. It should be seen that with this training rule, an offense is prescribed only for a bhikkhuni sitting in seclusion, and an offense for sitting in seclusion with a woman above that is prescribed separately.

The Explanation of the Training Rule on Seclusion is Concluded.

The Third Bhikkhuni Chapter is Concluded.

4. The Food Chapter

1. Explanation of the Training Rule on Alms Food from a Rest House

206.In the first training rule of the Food Chapter, able to go half a yojana or a yojana means it is allowable to eat from here for one who is able to go that far but has not obtained alms after going that far. Imesaṃyevāti, only of these heretics. Ettakānanti, of so many in this heresy. Ekadivasaṃ bhuñjitabbanti, should be eaten once in one day. However, from the statement "should be eaten once in one day," it should not be taken that it is allowable to eat repeatedly in one day. Puna ādito paṭṭhāya bhuñjituṃ na vaṭṭatīti, with this, he shows that it is not allowable to eat again in even one place among the places where one has eaten before.

208."Whether going or coming, this should be taken in terms of half a yojana," some say. Antarāmagge gataṭṭhāneti, this is stated in reference to something belonging to one person only. ‘‘Āgacchantepi eseva nayo’’ti, clarifying the meaning that was stated concisely, he said "one who goes and returns," and so on. It should be stated that there is no offense for eating again only in the place of offense; thus, in going and coming, only repeated eating has been shown in the place gone to one day in between without stating the first meal, but it is indeed allowable to eat on the day of going and the day of coming, thinking "I will go, I will come." There is no offense for eating repeatedly with a pure heart, and he says "only for the sake of bhikkhus," because it is not allowable for a bhikkhu to take something that has been designated and prescribed for someone else. The rest here is straightforward. Being alms food from a rest house, being not ill, eating without staying overnight—these are the three factors involved here.

The Explanation of the Training Rule on Alms Food from a Rest House is Concluded.

2. Explanation of the Training Rule on Group Meals

209.In the second, abhimāreti, a bowman assigned to kill the Blessed One by approaching him. Guḷhapaṭicchannoti, not obvious. Pavijjhīti, he released (the arrow). Since it is said that he even had the king killed, it is established that this training rule was prescribed in the time of Ajātasattu. And in that case, in the subsequent re-prescription—

"Now at that time, a relative and blood-relation of King Seniya Bimbisāra of Magadha had gone forth among the Ājīvakas. Then that Ājīvaka approached King Seniya Bimbisāra of Magadha, and having approached, said this to King Seniya Bimbisāra of Magadha…pe…they did not accept out of scrupulousness"—

Why is this stated? It should be understood that that Ājīvaka had been giving that alms-gift from the time of Bimbisāra, but after the prescription of the training rule in the time of Ajātasattu, the bhikkhus did not accept that alms-gift out of scrupulousness; therefore, that matter was shown from the beginning. "Then that Ājīvaka sent a messenger to the bhikkhus" is stated in reference to the messenger whom that Ājīvaka sent to the bhikkhus when the training rule was prescribed in the time of Ajātasattu, giving alms-gifts by inviting bhikkhus from time to time since then.

215.Because of being distinct from each other, a kingdom dissimilar (visadisaṃ) to the kingdom (rajjaṃ) is virajjaṃ (foreign); those who have come from there, or are born or originate there, are verajjā (foreigners). Since they are of various kinds due to differences in lineage, conduct, etc., therefore it is said "nānāverajjake" (various foreigners). However, in the commentary, "having come from other kingdoms of various kinds" means that the variety is stated only in terms of kingdoms.

217-218. Because the enactment of this training rule (sikkhāpada) concerning group meals (gaṇabhojana) was made in relation to the object of eating, the group meal is obvious from the object itself rather than from the invitation. Therefore, without mentioning that, the definition of group meal is given based on the invitation alone, saying, "A group meal is where…pe…invited people eat." To dispel the doubt that "Perhaps some training rule might not conform to the object, and a group meal might occur only based on invitation, as stated in the word analysis," it is said, "But that group meal arises in two ways." "Having taken the names of the five foods": here, they say, "Even if it is said, 'Take food,' it still becomes a group meal." In all three commentaries, it is said, "Because those who were scrupulous did not accept when it was said, 'Please eat here, Venerable Sirs,' in the instances of traveling on a journey and boarding a boat, even when it is said 'Eat,' it does not become a group meal." However, because it is said, "Invites, having taken the names of the five foods," it becomes a group meal only when a name of food is mentioned, such as, "Eat rice" or "Eat meal," and not otherwise. Even in "Please eat here, Venerable Sirs," it should be understood that they invite in this way only after saying "rice" or "meal." Because those monks were invited as a group, being scrupulous due to their lack of gratitude, they did not accept. This is our opinion, and after investigation, the more reasonable should be taken.

"They take together": here, it should be understood that "they take together" means standing without releasing the twelve-cubit space from each other. From the statement, "They might request, 'Give a meal to even our four,'" and from the statement below, "Having requested, 'You give a meal to one monk, you to two monks,' etc.," it should be seen that it becomes a group meal even for one who approves of a request made by others for his own sake. "Thus it arises from request": here, if one takes together upon a request being made, an offense is incurred by this training rule due to taking together; if one takes separately, an offense is incurred by requesting fine foods, soups, and rice, it should be understood.

"Discusses": arranges in terms of five constituents, etc. "Strikes": strikes by cutting off the air with a hand or a stick. "Makes a thread": twists a thread. "Turns": turns on a stick or in the hand. They say, "Here, 'doing robe work' (cīvarakammaṃ) means making a new robe, not needlework on an old robe." They say, "Since it is stated, 'They do not keep waiting when the fourth arrives,' if there is no one else coming and only four are sitting there and they cannot complete it, it is not allowable."

220. Because of the nature of the invitation causing an offense of group meal, it is called "an unsuitable invitation" (akappiyanimantana)." "Having had them seated": having made them sit down. "The group is not broken": the group does not incur an offense is the meaning. "But he fulfills the group for the others" is said based on comparison with this passage, "Where four monks…pe…are eating." "Without distinction": with a general statement without specifying "sick or doing robe work." "Therefore": because it is not specified. "Having eaten and gone": here, even if they have not arrived, it is permissible to take when the eating duties are finished. "And those were not taken together by them": those foods with which there is no restriction, those foods were not taken together by those monks because one took them later. "Elder": said referring to the monks. Again, for fear of saying "Take the meal" after the messenger has come back on the return path, it is said "Having stood at the village gate." "Having gone there and there": having gone to the vicinity of those standing there and there in the intermediate lanes, etc. The same method applies even when something is placed at the door of the house and given for the sake of the monks. "It is permissible to return when it is said 'turn back'": because after interrupting with "turn back," it is said "Take the meal," it is permissible. The rest here is straightforward. Being a group meal, absence of agreement, and consumption: these three factors are involved here.

Commentary on the Group Meal Training Rule is Concluded.

3. Commentary on the Serially Received Food Training Rule

221. In the third, because it is given continuously, making it uninterrupted in the line of families, it is said in the passage, "A line of meal is established," which means it flows continuously without stopping in between. "In terms of courtesy": in terms of convention. He does not give just a jujube-fruit-sized amount, but he speaks thus in terms of courtesy. That which is prepared with jujube powder, sugar, etc., is called "jujube relish."

226. Because that meal is considered non-existent through the act of relinquishment (vikappanā), the training rule as originally enacted (paññatta) itself was established, setting aside the modification (anupaññatti) that relinquishment is needed. In the Parivāra, however, making the permission of relinquishment similar to a modification, it is said, "Four modifications." Speaking of the method stated in the Mahāpaccari, etc., later, he established only relinquishment out of sight (parammukhāvikappanā) by comparing it with the text. Some, however, say, "Then, having kept it in his possession because the Buddha was not there for another, the Elder did not do relinquishment in the presence of the Buddha (sammukhāvikappanaṃ); and relinquishment in the presence of the Buddha was not mentioned separately by the Buddha; even so, relinquishment in the presence of the Buddha is also permissible." Therefore, even in the Mātikā commentary (Kaṅkhā. Aṭṭha. Paramparabhojanasikkhāpadavaṇṇanā), it is said, "Whatever bhikkhu, among the five co-religionists, says, 'I will give you the expectation of my meal' or 'I relinquish it to you,' thus relinquishing in his presence (sammukhā), or 'I will give it to so-and-so' or 'I relinquish it,' thus relinquishing out of sight (parammukhā), and afterwards consumes even a single mouthful from a donation obtained in an invited family without relinquishing the original invitation, (commits) a pācittiya."

229. For one invited with the five foods, the food from which he was first invited, without relinquishing in reverse order to each subsequent person, is called "serially received food" (paramparabhojana). "If, however, the original invitation is at the bottom, and the later ones are on top, an offense is incurred for one eating starting from the top." As for one putting his hand inside and taking the very bottom one, it is said "But for one…pe…eating as it may be without putting hand… there is no offense" as whatever lies in the middle goes into the hand that is inside. Since the milk or juice remains on top without being mixed with the meal, it is said, "There is no offense for one drinking milk or juice."

"Great lay follower": householder. In the Mahā-aṭṭhakathā, the statement "an offense" and in the Kurundī, the statement "is permissible" seem contradictory. The intention of both is explained in the Mahāpaccari, so it is said in the Mahāgaṇṭhipadesu. "They all invite": they invite with an unsuitable invitation. Because it is said, "Serially received food is when one is invited with one of the five foods, and setting that aside, eats another of the five foods, this is called serially received food," even with the existence of seeking alms, it is said, "If he eats meal obtained by going on alms round, (commits) an offense." "Verbal action": is said in terms of not relinquishing. The rest here is straightforward. Being serially received food, absence of agreement, and consumption: these three factors are involved here.

Commentary on the Serially Received Food Training Rule is Concluded.

4. Commentary on the Blind-Mother Training Rule

230-231. In the fourth, "mother of the blind one" (kāṇāya mātā): the mother of a girl who has the name 'blind one' (kāṇā). Why was she named 'blind one' from birth, he says "She, it seems…" In her early childhood, her parents affectionately addressed her as "Amma Kāṇe, Amma Kāṇe," and from that cause, she became known as 'blind one,' and her mother became known as "mother of the blind one." Thus, they say, this is the reason here. "Looking back" (paṭiyāloka): the western direction, it is said 'facing the sun' (paccādiccanti).

233. "Pācittiya for counting cakes": pācittiya for counting the cakes above the bottom row in the bowl. Because of the statement, "Two or three bowlfuls should be accepted," it is allowable to take two or three bowlfuls not exceeding the bottom row of the bowl.

235. "But it is said…pe…in the commentaries": this is said to show merely that it has come thus in the commentaries, not to establish that view. What is said in the commentaries does not agree with the text. For the purpose of showing no offense in taking more than that, it is said, "to relatives, to those who have invited." Otherwise, since the absence of offense in taking a suitable amount would be established by "there is no offense in accepting two or three bowlfuls," it would not be necessary to state separately "to relatives, to those who have invited." If so, why was it not said, "That does not agree with the text"? It was not said because it can be known in the same way as stated below in the training rule about taking more than that. For there it is said (Pārā. Aṭṭha. 2.526), "But in the commentaries, in the place of relatives who have invited, even much is naturally allowable, only the measure is allowable without a break in the giving, this is said, that does not agree with the text." An offense is incurred even for one taking with the intention, "Prepared for the sake of provisions," because the training rule is unintentional. "Verbal action": is said because an offense is incurred even by saying, "Give it to this one's hand," for the purpose of his own taking. The rest is straightforward. The cake being of the stated nature, being completely full, not going without looking back, not being a relative, etc., and accepting an excess: these five factors are involved here.

Commentary on the Blind-Mother Training Rule is Concluded.

5. Commentary on the First Invitation Training Rule

236. In the fifth, "Having eaten" (bhuttāvī): one who has eaten, one who has finished the meal duty, it is said. "Invited" (pavāritā): here, among the four kinds of invitation, both invitation for as long as one wishes (yāvadatthapavāraṇā) and invitation with refusal (paṭikkhepapavāraṇā) are possible, he says "Invited by a brahmin…pe…with an invitation with refusal." For there are four kinds of invitation: invitation after the rains residence (vassaṃvutthapavāraṇā), invitation for requisites (paccayapavāraṇā), invitation with refusal (paṭikkhepapavāraṇā), and invitation for as long as one wishes (yāvadatthapavāraṇā). Among these, invitation after the rains residence is this: "I allow you, monks, who have dwelt in the rains, to invite in three ways" (Mahāva. 209). 'Pavāraṇā' is that by which one prevents (vāreti) through means such as seeing, etc., one causes to partake (bhajāpeti) in the Saṅgha, one makes (karoti) a meal. Giving permission to relinquish oneself for the purification of offenses. Since that is said to be done mostly by those who have resided during the rains, therefore it is called "invitation after the rains residence." Invitation for requisites is this: "Venerable sir, I desire to invite the Saṅgha with medicine for four months" (Pāci. 303), and "except for repeated invitations, except for constant invitation" (Pāci. 306), having made this "invitation for requisites" that by which one desires the requisites (paccaye), this is a term for inviting with robes, etc. Invitation with refusal is this: "One who is invited is one for whom food is made known, meal is made known, one who stands within arm's reach offers it, refusal is made known, this is called one who is invited" (Pāci. 239). Here, invitation for refusing meal, together with the five factors beginning with having prepared the food, is the means of preventing (vāraṇā) with reasons, so it is 'pavāraṇā'. Invitation for as long as one wishes is this: "He satisfied and delighted with his own hand with fine edibles and foods" (Ma. Ni. 1.363). Invitation of meal for as long as one wishes is invitation for as long as one wishes.

237. "Without saying the three times…pe…it is permissible to say": this is said to show the way to say it. In all three commentaries, it is said, "Even if said three times, it is not considered undone."

238-239. Pavārito means rejected. For when someone is eating and, not wanting the food brought by the server, rejects it, he is said to be pavārito, rejected. But to show only the meaning without considering the relish (byañjana), it is said, "katapavāraṇo katapaṭikkhepo" (one who has rejected, one who has refused). Since the meaning of "bhuttāvī" (one who has eaten) is already conveyed by the word "asana" (eating), no separate purpose is found for it. If it were found, it would incur a pārājika offense due to having six components of invitation; keeping this in mind, to show that it has only five components, he brings in the Pali text with "vuttampi ceta" (moreover, it was said), etc. Some, however, considering "standing within arm's reach, he offers" as a single component, say, "the invitation has four components."

Ambilapāyāsādīsū (in sour milk-rice porridge, etc.): the ādi (etc.) includes milk-rice porridge, etc. Here, by including sour milk-rice porridge, thick rice gruel mixed with sour flavors like buttermilk is indicated. By including milk-rice porridge, rice gruel mixed with milk is included. Pavāraṇaṃ na janeti (does not create an invitation): it does not accomplish the rejection (paṭikkhepa) that is the cause for the offense of eating excess food. Even if rejection is done, it does not cause the offense of eating excess food, thus it remains in the state of not being done, he says, "pavāraṇaṃ na janeti" (does not create an invitation). "Because the word 'yāgu' (rice gruel) is common to rice gruel that creates an invitation, even when saying 'take the rice gruel,' an invitation occurs, thus it is said that it definitely creates an invitation," is said in all three gaṇṭhipadas (difficult points), but it does not agree with the reason stated later in "having brought rice gruel mixed with cooked rice." For it is said there: "In the lower invitation of rice gruel, because 'take the rice gruel' is said referring only to cooked rice kneaded with sour rice gruel, milk, etc., an invitation occurs, but in 'having brought rice gruel mixed with cooked rice,' since there is separate rice gruel, an invitation does not occur." Therefore, in the manner stated there, one should state the reason here as: because "take the rice gruel" is said referring only to cooked rice mixed with milk, etc., and because of the absence of rice gruel there, an invitation occurs. Only when it is like this, does it align with the reason stated in the commentary, "by whom he was asked, because of its existence"; otherwise, a contradiction arises between the earlier and later statements in the gaṇṭhipadas. And it does not agree with the commentary's statement. Sace…pe… paññāyatī (if…pe… it is perceived): by this, he shows the mere existence of the piece of fish or meat or tendon of the aforementioned size. Tāhī (by those): by separate ones.

Sālivīhiyavehi katasattū (barley groats made with rice, paddy, and barley): this is said in a way of generality; however, even groats made by frying the seven grains are still groats. Therefore, he says, "kaṅguvaraka…pe… sattusaṅgahameva gacchati" (it goes into the category of groats). Sattumodako (groats-ball): a ball of raw groats made by shaping groats into a lump. Because the state of prepared food has ceased due to being other than one of the five foods, it is said, "mukhe sāsapamattampi…pe… na pavāreti" (even mustard-seed sized in the mouth, he does not invite). From the statement "He rejects improper meat, he does not invite": if he rejects a communal gain, knowing or not knowing that it is not reaching him, he does not invite, because it is rejected as something that should be rejected. One who rejects something belonging to a shameless person also does not invite. Avatthutāyā (because of being insubstantial): because the invitation, which is the cause for the offense of excess, is insubstantial. By this, he indicates that it is rejected only as something that should be rejected. For the rejection of what should be rejected is not a cause of offense; thus, it is called "the invitation's insubstantiality."

Upanāmeti (he offers): by this, he shows the bodily offering. Even if one standing outside arm's reach intends to give, when one rejects him, since the invitation is absent merely due to the distance, the Elder, also taking only the distance, shows the absence of the invitation by saying "therassa dūrabhāvato" (because of the Elder's distance), not because of the Elder's offering being completely present. Even if the one who took it has gone and is standing within arm's reach, since he is standing in the position of a receptacle without saying anything, it is not called an offering; therefore, it is said "dūtassa ca anabhiharaṇato" (and because the messenger is not offering). "When the one who has taken and gone says, 'take the food,' it is called an offering; therefore, it is said 'sace pana gahetvā āgato bhikkhu…pe… pavāraṇā hotī' (but if a monk, having taken it, comes…pe… an invitation occurs)" is said in all three gaṇṭhipadas. Some, however, say, "It should be understood as having slightly offered the bowl, saying, 'take this food.'" That seems reasonable because verbal offering is not intended here.

Parivesanāyā (at the distribution): at the refectory. Abhihaṭāva hotī (it has already been offered): it has been offered by the server himself. Tato dātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hotī (therefore, when one rejects one who is taking with the intention to give, an invitation occurs): here, even if one is not taking, an invitation still occurs when one rejects. Why? Because it is offered with the intention to give. For it is said, "Tasmā sā abhihaṭāva hotī" (therefore, it has already been offered). Therefore, in all three gaṇṭhipadas, it is said, "When there is an offering with the intention to give, merely taking with 'I will give' is not called an offering; even if one is taking or not taking with 'I will give,' it is still called an offering with the intention to give; therefore, an invitation occurs when one rejects it at the time of taking or at the time of not taking." Now, to show that when there is no offering with the intention to give, an invitation does not occur even when rejecting at the time of taking, "sace panā" (but if), etc., is said.

"Rasaṃ gaṇhathā" (take the sauce): because it is said taking the name of what does not cause an invitation, it is said "taṃ sutvā paṭikkhipato pavāraṇā natthī" (having heard that, for one who rejects, there is no invitation). In Maccharasaṃ maṃsarasa (fish sauce, meat sauce), it is not understood that it is only the sauce of fish that is called fish sauce, but rather, the fish and fish sauce are perceived together as fish sauce in terms of a name common to what causes an invitation; therefore, when one rejects that, an invitation definitely occurs. The same method applies later to macchasūpa (fish soup). "Idaṃ gaṇhathā"ti vuttepī (even when "take this" is said): here, even without saying this, it should be understood that an invitation definitely occurs when one rejects anything offered that is capable of causing an invitation. Karambako (mixed): this is a term for mixture. For what they make by mixing one thing with another is called "karambako" (mixed). Even if it is made by mixing with meat, when "take the mixed" is said with a name that is not worthy of invitation, an invitation does not occur when one rejects it. But when "take meat-mixed" is said, it is said that "take something mixed with meat"; therefore, an invitation definitely occurs.

"Uddissakata"nti maññamāno (thinking "made for a particular person"): here, they say, "Even if one rejects thinking it is improper due to the thing being proper, because of the absence of intention, an invitation to this training rule occurs." "In the lower invitation of rice gruel, because 'take the rice gruel' is said referring only to cooked rice kneaded with sour rice gruel, milk, etc., an invitation occurs, but in 'having brought rice gruel mixed with cooked rice,' since there is separate rice gruel, an invitation does not occur," they say. Ayamettha adhippāyo (this is the meaning here): he speaks referring to the meaning stated by "yenāpucchito" (by whom he was asked), etc. Kāraṇaṃ panettha duddasa (the reason here is difficult to see): here, some say, "Since what is mixed with rice gruel is not merely cooked rice, it can also be milk, etc.; therefore, there should be no invitation, like with a mixed dish. In this case, if the rice gruel is more or equal, he does not invite. The reason is difficult to see in 'the rice gruel is little, the cooked rice is more, he invites.'" Some, however, say, "What is mixed with rice gruel is cooked rice; therefore, an invitation should definitely occur when one rejects that. In this case, the reason is difficult to see in 'here an invitation occurs, it does not occur.'"

missaka (mixed): because it is only conventionally used for what is mixed with cooked rice. For thus it is said in all three gaṇṭhipadas: "Because 'mixed' is only conventionally used for what is mixed with cooked rice, this is said, 'it is definitely mixed with cooked rice.'" Or, "'mixed' is not conventionally used for what is mixed with cooked rice, but 'take mixed' is said referring to cooked rice mixed." Even so, just as in the lower invitation of rice gruel, when "take the rice gruel" is said referring only to cooked rice kneaded with milk, etc., an invitation occurs; similarly here also, when "take mixed" is said referring only to mixed cooked rice, whether the cooked rice is little or much, an invitation would definitely occur. Therefore, whether "mixed" is conventionally used for what is mixed with cooked rice or spoken referring to it, in both cases, the later does not agree with the earlier; why think about the reason here? But in such places, one should proceed only by the commentary as the authority; this is our opinion.

"Visuṃ katvā detī" (having separated, he gives): "having taken separately the sauce, etc., that is on top of the cooked rice, he gives," is said in all three gaṇṭhipadas. Kenaci (by someone), however, it is said, "Just as the cooked rice water does not fall, so having squeezed firmly with the hand, having strained, he gives." Even so, the reason is not seen. Just as when, having brought rice gruel mixed with cooked rice, he says, "take the rice gruel" and also gives cooked rice mixed with rice gruel, an invitation does not occur when one rejects him, similarly here also, among cooked rice with much milk, sauce, etc., whether he says "take the milk," etc., and gives the milk, etc., or the cooked rice mixed with milk, etc., in both cases, there should be no invitation. Therefore, it should be taken as said referring to one who gives in that manner, "having separated, he gives," not to show that an invitation occurs when one rejects what is given having made it mixed with cooked rice. But if it is said in the commentary "having separated, he gives" with the intention that an invitation occurs when giving it having made it mixed with cooked rice, in such a case, it should be taken that the commentary itself is the authority here; no other reason should be sought.

"tassa pana heṭṭhā…pe… nisīdanakaṃ dātabba" (but for him, below…pe… a sitting cloth should be given) is said. "Āsanaṃ acāletvā" (without moving the seat): "without detaching the lower part of the body from the seat from where it touches, without getting up, is said; the moving from the place should not be taken like in not-giving what is not given," is said in all three gaṇṭhipadas.

Akappiyakata (made non-allowable): here, since only what is made non-allowable is not in excess, the root, fruit, etc., placed in that bowl without making it allowable is not in excess; the rest, however, contained in the bowl is definitely in excess, it is allowable to consume. But one who wishes to consume that root, fruit, etc., should take it out from there, have it made allowable, place it in another container, make it non-excess, and consume it.

So puna kātuṃ na labhatī (he is not allowed to make it again): being made in that same container, it becomes made together with what was made first; therefore, he is not allowed to make it again, another is allowed. But it is proper to make it in another container by him or by another. Therefore, he says "yena akataṃ, tena kātabbaṃ. Yañca akataṃ, taṃ kātabbaṃ" (by whom it was not made, by him it should be made. And what was not made, that should be made). Tenapī (by him also): here, the word pi (also) indicates the meaning of not only by another. Evaṃ kata (thus made): made in another container. Pesetvā (having sent): having sent in the hand of one who is not fully ordained. Because of this being an act of Vinaya, it is said "anupasampannassa hatthe ṭhitaṃ na kāretabba" (what is standing in the hand of one who is not fully ordained should not be made allowable).

Sace pana āmisasaṃsaṭṭhānī (but if they are mixed with non-allowable): here, if they are mixed even with non-allowable that has gone into the mouth, it should be known that it is only a pācittiya offense. Therefore, when one who has invited consumes having made the food non-excess, one should consume having purified the mouth and the hand, just as it does not become mixed with what is unmade. Although there is no offense even for one who has not invited, when consuming pre-meal, yāmakālika, etc., for the purpose of food, for one who has invited, a dukkata offense rooted in invitation definitely occurs; thus, it is said in the Pali passage, "yāmakālikaṃ…pe… ajjhohāre āpatti dukkaṭassā" (for consuming yāmakālika…pe… there is an offense of dukkata).

241. Because one incurs an offense by eating with the body, by ordering with speech, and by not making the excess allowable, it is said "kāyavācato" (by body and speech). The rest here is obvious. The state of being invited, the non-excess of the non-allowable, consuming at the proper time—these are the three components here.

The Explanation of the First Invitation Training Rule is Finished.

6. The Explanation of the Second Invitation Training Rule

243. In the sixth, sādhāraṇaṃ eva: the invitation is common because the pavāraṇā is stated as, "Come, bhikkhu, eat." Since it is stated in the mātikā as "Bhuttasmiṃ pācittiyaṃ," the offense occurs at the end of the meal, not with each mouthful. And this statement, Abhihaṭṭhuṃ pavāreti, āpatti pācittiyassa, should be understood as referring to the end of the meal. The rest here is straightforward. Being invited, perceiving oneself as invited, needing to be requested, inviting without excess, and the end of the meal—these are the five factors involved here.

The Commentary on the Second Pavāraṇā Training Rule is Finished.

7. Commentary on the Training Rule on Untimely Eating

247. In the seventh, aggasamajjo means the finest dance. Apparently, they do it standing on a mountaintop, dedicating it to a certain deity. Naṭānaṃ nāṭakāni means the plays of actors, such as the story of Sītā's abduction. Apaññatte sikkhāpade means in a training rule not yet established for those under twenty years of age. Adaṃsū means they gave, saying, "Take it to the monastery and eat it."

248-249. Mūlaka, mūla, etc., should be understood only through instruction, as they cannot be understood even if described in different terms. For even if described in different terms, those who do not know the respective names would only be confused; therefore, we will not say anything about that. Khādanīyatthaṃ means the task to be done with the khādanīya. Neva pharantī means they do not produce. Tesu tesu janapadesū means, regarding this, some say, "It is not allowed even in other regions if it serves the purpose of food in one region." Rukkhavalliādīnaṃ is a summarized restatement of what was said earlier. Antopathavīgato refers to the trunk of a sāla tree of good quality. Sabbakappiyānī means they are all allowable in terms of root, trunk, bark, leaf, etc. The connection is that it is not possible to show the limit of even these by name. To show that the unripe fruits of the acchivā trees, etc., are allowable for life, aparipakkānī is said.

Harītakādīnaṃ aṭṭhīnī: here, the teachers say that the shells covering the marrow are allowable for life. Some say even the marrow is allowable for life. Hiṅgū means the sap that flows from the hiṅgu tree. Hiṅgujatu, etc., are also transformations of hiṅgu. Here, hiṅgujatu is the sap made by cooking the stalks and leaves of the hiṅgu tree; hiṅgusipāṭikaṃ is the sap made by cooking the hiṅgu leaves. Some also say, "Made by mixing with something else." Taka means the fiber that comes out at the tip. Takapatti means the fiber that comes out from the leaf. Takapaṇṇi means the fiber made by frying in palāsa leaves. Some say, "The fiber that comes out from the stalk." The rest here is straightforward. Being untimely, being yāvakālika, and swallowing—these are the three factors involved here.

The Commentary on the Training Rule on Untimely Eating is Finished.

8. Commentary on the Training Rule on Storing Up

252-3. In the eighth, tādisaṃ means such relish. Yaṃkiñci yāvakālikaṃ vā yāmakālikaṃ vā: here, with "yāmakālikaṃ," it shows that the pācittiya offense arises not only from storing up yāvakālika, but also from storing up yāmakālika. But surely, yāmakālika is included neither in the khādanīya nor in the bhojanīya. Therefore, in the Padabhājanīya, it is said, " Khādanīya means the remainder, except for the five bhojana, the yāmakālika, the sattāhakālika, and the yāvajīvika. Bhojanīya means the five bhojana," and it is also said, "Whatever bhikkhu should eat or consume khādanīya or bhojanīya that has been stored up, there is an offense of pācittiya." Therefore, how is it to be understood that the pācittiya offense arises from yāmakālika? It is said: in the Padabhājana, "ṭhapetvā yāmakālikaṃ" is said for the purpose of showing the meaning of the word khādanīya, not for the purpose of showing that there is no offense due to storing up. For whatever is to be eaten is intended as khādanīya, and there is nothing among the yāmakālika that is to be eaten because it is to be drunk. Therefore, although yāmakālika is not included by khādanīya and bhojanīya, nevertheless, because it is said by one showing that there is no offense, "There is no offense if one eats the yāmakālika after storing it for a yāma," it is to be understood that the pācittiya offense arises due to storing up when the yāma has passed. And this meaning is also established by this: "For yāmakālika, bhikkhus, sattāhakālika, and yāvajīvika received on that day are allowable within the yāma; they are not allowable after the yāma has passed" (Mahāva. 305). Therefore, the Aṭṭhakathācariya, who know the intent of the Blessed One, have stated that only the pācittiya offense arises from yāmakālika.

Paṭiggahaṇe is said referring to the act of receiving itself. For it is only what has been received; there is no need for a further act of receiving. Therefore, it is said, "Ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe". However, in the Mātikāṭṭhakathā (Kaṅkhā. Aṭṭha. Sannidhikārakasikkhāpadavaṇṇanā), it is only said, "Ajjhoharissāmīti gaṇhantassa paṭiggahaṇe". Yaṃ means whatever bowl. Sandissatīti means it appears on top of the gruel. Even when there is grease on the bowl, a line appears when one rubs it with a finger due to the characteristic of the grease; therefore, to show that there is no offense there, it is said, "Sā abbohārikā". Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭatī: here, the receiving is relinquished by releasing without regard for the receiving or by giving without regard to an unordained person; thus, "apariccatta" means only the unabandoned receiving in both ways. Therefore, it should be understood that even what has been abandoned by another and not given is allowable on the second day if the receiving is relinquished by releasing without regard for the receiving.

Gaṇṭhipadesu is stated. Some, however, say, "Because it is said, 'apariccattameva,' standing in this context where it is being relinquished to novices, it follows that what is relinquished to an unordained person is allowable, and what is not relinquished is not allowable; therefore, even if the receiving is relinquished with a feeling of non-attachment, what is not relinquished to an unordained person is not allowable," but that does not seem right. For the receiving is relinquished by whatever part, by that part, one does not store up, because what has had its receiving relinquished is like what has not been received. And it is said that the offense arises due to storing up only when it is received and put away. For it is said, "This is a designation for what has had one night pass after it was received."

"Āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiya". Pakatiāmise means allowable relish such as rice. Yāmakālikaṃ sati paccaye sāmisena mukhena ajjhoharato dve: when one eats with a relish-tainted mouth yāmakālika received yesterday, before noon today, there is one pācittiya due to the stored-up yāmakālika, and one pācittiya due to the relish-tainted contact with what has been stored up; thus, there are two pācittiya offenses. Vikappadvayepī means in both of the methods stated, with relish and without relish. Dukkaṭaṃ vaḍḍhatī means the dukkaṭa increases due to swallowing for the purpose of nourishment. Thullaccayañca dukkaṭañca vaḍḍhatī means a thullaccaya offense increases for human flesh, and a dukkaṭa offense increases for the remaining unallowable flesh.

255. Paṭiggahaṇapaccayā tāva dukkaṭaṃ: here, even before noon, there is a dukkaṭa offense because it has been stored up. However, if, due to a reason, one receives and consumes stored-up sattāhakālika and yāvajīvika for the purpose of medicine, there is no offense. The rest here is straightforward. Being yāvakālika and yāmakālika, the state of being stored up, and the swallowing of it—these are the three factors involved here.

The Commentary on the Training Rule on Storing Up is Finished.

9. Commentary on the Training Rule on Choice Food

257-259. In the ninth, paṇītasaṃsaṭṭhāni bhojanāni means choice foods. Just as a chariot yoked with thoroughbreds is called an "ājaññaratho," so too, here, foods mixed with choice things and made from seven types of grains are called "paṇītabhojanānī." But those things with which they are mixed are called "paṇītabhojanānī," and for the purpose of showing their distinction, "seyyathidaṃ, sappi navanīta," etc., is said in the Pāḷi. And this, "Yesaṃ maṃsaṃ kappati," is said for the purpose of showing the limit of the occasion for a pācittiya offense, not for the purpose of showing the limit of allowable things. For the sappi, etc., of beings whose flesh is unallowable is not unallowable. For there is nothing unallowable among milk, sappi, butter, and fat except for human fat. Sappibhattaṃ: here, although sappibhattaṃ can be understood as rice mixed with sappi, or as sappi and rice, it is not possible to say anything else because it is stated in the commentaries, saying "There is no such thing as sappibhattaṃ like sālibhattaṃ," making the dukkaṭa offense even stronger. Indeed, the Aṭṭhakathācariya are the authority in such matters.

Mūlaṃ is said referring to allowable goods. Anāpattī: because of the lack of invitation, there is no offense from all offenses. Some, however, say, "No offense is stated only for the pācittiya offense, but the dukkaṭa offense still arises from asking for soup and rice," but that should not be accepted. Kappiyasappinā akappiyasappinā: this is said in terms of allowable and unallowable flesh; therefore, the meaning here should be understood as sappi from allowable flesh and sappi from unallowable flesh. Nānāvatthukānī is said in terms of sappi, butter, etc.

261. Mahānāmasikkhāpadena kāretabbo: here –

"A bhikkhu who is not ill should ask for a four-month invitation for requisites, except for a renewed invitation, except for a standing invitation; if he should ask for more than that, there is an offense of pācittiya." (pāci. 306) –

Etāni pāṭidesanīyavatthūnī: this is said referring to the sappi, etc., that appear in the Pāḷi. But the unallowable sappi, etc., that do not appear in the Pāḷi should be understood as objects for a dukkaṭa offense even for nuns. Sūpodanaviññattiya means it is said referring to asking that remains, setting aside the objects for a pācittiya offense for bhikkhus and the objects for a pāṭidesanīya offense for nuns. The rest here is straightforward. Being choice food, being not ill, receiving without having made a request, and swallowing—these are the four factors involved here.

The Commentary on the Training Rule on Choice Food is Finished.

10. Commentary on the Training Rule on Tooth-Cleaning

263. In the tenth, ayyavosāṭitakānī is a designation for food offered to spirits. Ummāre means on the threshold of a house made in a cemetery or of one's own house. Ghanabaddho means bound with dense flesh, which means having a solid, compact body.

264. Mukhadvāraṃ means the gullet. Āhāraṃ means whatever is to be swallowed, such as yāvakālika. Āhareyyā means he should bring it into the opening of the mouth. Whether it enters through the mouth or through the nose, since it is to be swallowed through the throat, all of it is only brought into the opening of the mouth. However, because those bhikkhus were scrupulous even about water in the absence of food, with the perception of food, and with the perception that tooth-cleaning had been brought into the opening of the mouth, therefore it is said "te bhikkhū adinnaṃ…pe… sammā atthaṃ asallakkhetvā kukkuccāyiṃsū". For it is allowable to drink water as one pleases and to use a toothpick with tooth-cleaning use, but it is not allowable to swallow the taste of it. Even if the taste of the toothpick enters unknowingly, there is only a pācittiya offense. But it is allowable to put something in the mouth, whether it is a toothpick or something else, by one who is not swallowing.

265. Akallako: "One who is infirm" means one who is sick and unable to partake with his own hand accepts it with his mouth. Uccāraṇamattaṃ: "Merely raising up" means merely lifting it up. Ekadesenapī: "Even with a part" means even with the mere touching by a finger. Taṃ ce paṭiggaṇhāti, sabbaṃ paṭiggahitamevā: "If he accepts that, all is accepted" because it is placed having been tied with a bamboo splinter. Even if a donor, standing near the pot which is on the ground, says, "I will give you the pot," he accepts it by grasping the bamboo splinter that is given, then all that is tied to both ends is considered accepted. Because it was said, "Take it," referring to sugarcane juice being squeezed naturally without pressing it for the sake of the bhikkhu, it was said, ‘‘abhihāro na paññāyatī’’ "the act of conveying is not evident". But it is permissible to take the juice dripping from sugarcane being squeezed for the sake of a bhikkhu standing nearby, and it is permissible to block and release sugarcane juice dripping by itself into a trough. Katthaci: In some commentaries.

Asaṃhārime: "That cannot be moved" means that which cannot be moved by a man of moderate strength. From the statement ‘‘Tintiṇikādipaṇṇesū’’ "In leaves such as tamarind leaves," it should be understood that accepting on branches is allowable. Puñchitvā paṭiggahetvā: "Having wiped and accepted" regarding this, some say, "There is no need for acceptance after wiping, therefore 'having wiped and taken' is the meaning to be taken." Thus, the meaning should be understood here as "having wiped and accepted." Indeed, dust that has fallen on a bowl is not removed for the sake of internal use, it is permissible to accept and use it. In accordance with the previous dispensation, it was said, ‘‘anupasampannassa datvā…pe… vaṭṭatī’’ "...giving to one who is not fully ordained... is permissible." Since that does not become the property of another merely by the thought of "I will give it to another," therefore it is permissible to accept and use it even without giving it to him.

Bhikkhussa detī: "He gives to a bhikkhu" means he gives to another bhikkhu. Kañjika: "Sour gruel" is said referring to any liquid such as milk or juice. He says, ‘‘hatthato amocentenevā’’ "without releasing it from the hand," meaning that if he takes it again after releasing it from his hand, it becomes something that has been taken up. Ālulentāna: "Stirring" means stirring it, or this itself is the reading. He says, ‘‘patto paṭiggahetabbo’’ "the bowl should be accepted" because there is no act of conveying since it was brought and placed on the ground. Regarding Paṭhamataraṃ uḷuṅkato thevā patte patantī: "First only, dripping from the trough into the bowl," some say, "Just as there is no fault if it drips only at first, so too, there is no fault in what drips afterward when removing the sprinkling, because it has not been conveyed." Carukenā: "With a small vessel." Mukhavaṭṭiyāpi gahetuṃ vaṭṭatī: "It is permissible to take it even with a mouth-cloth" means it is permissible to take it having raised up the mouth-cloth and touched it to the hand. Kecī: "Some" means the residents of Abhayagiri. Esa nayo: "This principle" means that even that which is attached to what is attached to the body is considered attached to the body. And so, there a thullaccaya offense is stated for that which is attached to the body and that which is attached to that.

Tenā: "By him" means by the bhikkhu to whom it has gone to the presence of. Tasmā: "Therefore" because the use of that which is in its original place is allowed, therefore he says, ‘‘anāmasitvā’’ "without touching," that there is both an offense of taking up and accepting for one who takes it with his hand on that day and accepts and uses it on the second day. ‘‘sannidhipaccayā anāpattī’’ "There is no offense because of being stored," because it has not been accepted. He says, ‘‘paṭiggahetvā pana paribhuñjitabba’’ "but it should be used having accepted," that there is an offense through the mouth-door of something not given for one who uses it without accepting it. Because of the statement ‘‘Taṃ divasaṃ…pe… na tato para’’ "On that day... not beyond that," there is an offense through the mouth-door of something not given for one who uses without accepting it on the second day what has been taken with the hand or not taken and kept on that day; but there is both an offense of taking up and accepting for one who accepts and uses on the second day what has been taken with the hand and kept. Indeed, what has been taken with the hand and kept is something unaccepted. Because of the statement ‘‘Sāmaṃ gahetvā paribhuñjitu’’ "It is permissible to take and use oneself," the use of what has not been accepted is allowed on that day itself. Therefore, that which was said gaṇṭhipade "taṃ diyyamānaṃ patatīti ettha yathā gaṇabhojanādīsu gilānādīnaṃ kukkuccāyantānaṃ gaṇabhojanaṃ anuññātaṃ, evamidhāpi bhagavatā paṭiggahitameva kukkuccavinodanatthaṃ anuññāta’’nti, "Regarding 'that which falls while being given,' just as group meals are allowed to the sick and others who are scrupulous about them in group meals and the like, so too here, what has been accepted is allowed by the Blessed One for the purpose of removing scrupulousness," that should not be taken. Since it was said generally "taṃ diyyamānaṃ patatī" "that which falls while being given," this principle should be understood in all four times.

Satthakenā: "With a knife" means with a knife that has been accepted. Why is there no fault here because of taking up or because of storing? He says ‘‘na hi taṃ paribhogatthāya pariharantī’’ "indeed, they are not carrying it for the purpose of use." By this, he shows that it is permissible to take and carry oneself, or to take what has been given by one who is not fully ordained, for the purpose of external use. Therefore, if one wants to use oneself oil, etc., that has been taken and carried oneself for the purpose of greasing a bowl, etc., there is no offense for one who accepts and uses it. But there is both an offense of taking up and accepting for one who accepts and uses what has been taken oneself for the purpose of internal use, and there is an offense through the mouth-door of something not given for one who uses without accepting it; for one who takes and carries what has been given by one who is not fully ordained for the purpose of internal use, there is an offense because of storing, like the case of horn-salt. But some say, "If one takes what has been given by one who is not fully ordained, even for the purpose of external use, acceptance is allowable due to the completion of the five factors stated by 'that which can be lifted by a man of moderate strength, etc.,' so it is considered accepted." If that is so, it should be said that there is an offense here because of storing for one who takes and carries what has been given by one who is not fully ordained for the purpose of external use, and ‘‘na hi taṃ paribhogatthāya pariharantī’’ "indeed, they are not carrying it for the purpose of use" should not be said; therefore, it should be understood that what has been taken for the purpose of external use is not called accepted. If so, should the qualification ‘‘paribhogatthāyā’’ "for the purpose of use" be stated among the five factors of acceptance? It should not be stated. Indeed, acceptance is for the purpose of use, therefore, without stating ‘‘paribhogatthāyā’’ "for the purpose of use" separately, only this much was said: ‘‘tañce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātī’’ "if that bhikkhu accepts it with the body or with what is attached to the body." But others say, "Even with acceptance, no offense is stated here for carrying for the purpose of non-use because ‘na hi taṃ paribhogatthāya pariharantī’ 'indeed, they are not carrying it for the purpose of use.'" Udukkhalamusalāni khiyyantī: "Mortars and pestles wear out," regarding this, if an adventitious color appears in medicines that have been ground because of the wearing away of mortars and pestles, it is not permissible.

Suddhaṃ udakaṃ hotī: "The water is pure" is said referring to water that has fallen having been filtered by branches of trees, etc. Patto vāssa paṭiggahetabbo: "Or his bowl should be accepted," even here, the acceptance of the bowl is for the sake of internal use, with the intention that there is no fault due to the impurity clinging to the hand of one giving after spitting into the bowl; thus, acceptance should be understood. Yaṃ sāmaṇerassa patte patati…pe… paṭiggahaṇaṃ na vijahatī: "That which falls into the bowl of a novice... the acceptance does not cease," regarding this, the acceptance clinging to the hand does not cease because of the determination "it is mine" only to what is put in his own bowl for one who takes it repeatedly, but for one who takes what has been delimited and given, the acceptance clinging to the hand ceases because of the determination "it is mine" being made at the very moment of taking it. Kesañci atthāya odanaṃ pakkhipatī: "He puts rice for the sake of someone," regarding this, even when putting it for the sake of one who is not fully ordained, the acceptance does not cease because he himself puts it and keeps it with the thought "he will come and take it," but what is put in the hand of one who is not fully ordained is considered kept by one who is not fully ordained, so the acceptance ceases because of being relinquished. Therefore, it was said ‘‘sāmaṇera…pe… pariccattattā’’ "...the novice... because of being relinquished."

Paṭiggahaṇūpagaṃ bhāraṃ: "A load subject to acceptance" means that which is suitable to be lifted by a man of moderate strength. Although there is no fault for one who covers it with another hand without releasing it, still it should not be covered; this should be taken only by the authority of the commentary. Macchikavāraṇatthaṃ: "To prevent flies," regarding this, it was said, "If dust clinging to a branch falls into a bowl, it is possible to use it easily, so the original acceptance is allowable, since the acceptance on the branch is for the purpose of internal use here." But others say, "Taking merely the statement 'macchikavāraṇatthaṃ' 'to prevent flies,' it is taken for the purpose of external use." Tasmimpi asatī: "Even in the absence of that" means in the absence of a pot or container. Anupasampannaṃ gāhāpetvā: "Having had one who is not fully ordained take it" means having had one who is not fully ordained take that very article to be ingested. Therassa pattaṃ anutherassā: "The bowl of a thera to a non-thera" means he takes the bowl of a thera himself and gives it to a non-thera. Tuyhaṃ yāguṃ mayhaṃ dehī: "Give your rice-gruel to me," regarding this, having said this, he takes the bowl of a novice and gives his own bowl to him. Ettha panā: "But here," regarding the story of the exchange of bowls such as "a novice who is wise," etc. Kāraṇaṃ upaparikkhitabba: "The reason should be examined" means just as when carrying oil, etc., for mothers, etc., one can use without transferring it by one who is not fully ordained in such a task, so here, the meaning is that the reason should be investigated as to why it is not permissible to use without making the exchange of bowls.

ācariyabuddhadattattherenapi vuttaṃ –

‘‘Mātāpitūnamatthāya, telādiharatopi ca;
Sākhaṃ chāyādiatthāya, imesaṃ na visesati.

‘‘Tasmā hissa visesassa, cintetabbaṃ tu kāraṇaṃ;
Tassa sālayabhāvaṃ tu, visesaṃ takkayāma ta’’nti.

This itself is more fitting here because the arising of such a thought is possible. Indeed, it is not possible to purify the thought here. But in carrying for the sake of mothers, etc., the arising of such a thought is not necessary, so it is possible to purify the thought. Where it is possible to purify the thought, there is no fault. Therefore, he will say, "But if it is possible to purify the thought, it is permissible to eat what has been obtained."

Niccāletuṃ na sakkotī: "He is not able to constantly shake it" means he is not able to shake it constantly and remove the sugar. Ādhārake patto ṭhapito hotī: "The bowl is placed on a stand" is said referring to the bowl that should be accepted. Cāletī: "He shakes it" means he shakes it without a reason. Even with a reason, it is not permissible to shake it if it is fit for bhikkhus to use. Although the acceptance of raw meat is allowed for one's own sake in such a disease as a disease caused by non-humans, with the statement "I allow you, bhikkhus, raw meat, raw blood in a disease caused by non-humans" (mahāva. 264), and it is generally prohibited with "He is one who abstains from the acceptance of raw meat," still it was said ‘‘sīhavighāsādiṃ…pe… vaṭṭatī’’ "lion-scraps, etc.... are allowable" because it has not been taken for the sake of oneself or another bhikkhu. Sakkoti vitakkaṃ sodhetu: "He is able to purify the thought" means he is able to consider that the thought that "he will give it to me too" has not arisen, or he is able to consider that "I took it with a pure mind to give to the novice."

Sace pana mūlepi paṭiggahitaṃ hotī: "But if it is accepted even at the source," regarding this, some say, "If it is accepted with the thought that 'he will give it to me too' after he has gone having taken it." Koṭṭhāse karotī: "He makes portions" means he makes equal portions for all, so that the bhikkhus and novices may take their own desired portion. Gahitāvasesaṃ: "Remaining after taking" means remaining from the portion taken by the novices. Gaṇhitvā: "Having taken" means having taken it with the thought "I will take this." Here, "remaining after taking" means that which has been taken by him and placed again. Paṭiggahetvā: "Having accepted" means having accepted it on that day. Therefore, it was said ‘‘yāvakālikena yāvajīvikasaṃsagge doso natthī’’ "there is no fault in association of something allowable for a limited time with something allowable for life." But if it has been accepted and kept on the previous day, it is not permissible to drink the smoke from that wick with a mouth contaminated with impurity. Samuddodakenā: "With sea water" means with sea water that has not been accepted. Because the kataka seed purifies the water and stands separately, therefore, it was said ‘‘abbohārika’’ "not allowable." Laggatī: "It sticks" means it sticks, showing a white color on the mouth and hands when the water is dry. Pānīyaṃ gahetvā: "Having taken drinking water" means having taken it for one's own sake. But if he takes it with the intention of sprinkling the remainder there itself, there is no need for acceptance again. Vikkhambhetvā: "Having propped up" means having spread out, it means having removed.

Mahābhūtesū: "In the great elements" means in the great elements that are produced from the body. Patatī: "It falls" means it falls having broken off. Indeed, only what has fallen having broken off should be accepted, not the other. Alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭatī: "It is permissible to make even fresh wood having cut it from a tree," regarding this, it should be understood that it is permissible to dig earth for the sake of clay. Sappadaṭṭhakkhaṇeyeva vaṭṭatī: "It is permissible only at the moment of a snake bite" means it is permissible to take and use oneself in the absence of an allowable agent; at other times, it should be used after having it accepted. The remainder here is clear in meaning. Non-acceptance, non-allowance, the absence of smoke, etc., and non-allowability, and ingestion; these four are the factors here.

The Explanation of the Training Rule on Tooth Cleaning Sticks is Finished.

The Fourth Chapter, the Food Chapter, is Finished.

5. The Naked Ascetic Chapter

1. Explanation of the Training Rule on Naked Ascetics

273.In the first training rule of the Naked Ascetic Chapter, "tesaṃ" means of the sectarians. "Tattha" means in the bowl. "Ito" means from the bowl. "Sace titthiyo vadatī" (if a sectarian says): If he says, "Having first taken it up with reference to me and placed it, it belongs to me; put it into this bowl," it is allowable. The rest is straightforward in meaning. Being a sectarian, being suitable for consuming, and giving into a bowl not taken with one's own hand for the purpose of consuming—these are the three factors here.

The Explanation of the Training Rule on Naked Ascetics is Finished.

2. Explanation of the Training Rule on Inciting

274.The second is also straightforward in meaning. Desiring to engage in improper conduct, inciting a monk who has been ordained for that very purpose, and thus exceeding the bounds of proper behavior—these are the three factors here.

The Explanation of the Training Rule on Inciting is Finished.

3. Explanation of the Training Rule on Eating Together

280.In the third, "piṭṭhasaṅghāṭo" is a designation for the doorjamb. A small sleeping chamber is about five hattha in breadth, and its central position is only about two and a half hattha from the piṭṭhasaṅghāṭa. Therefore, one sitting in such a sleeping chamber, having abandoned a hatthapāsa from the piṭṭhasaṅghāṭa, is said to be sitting having transgressed the back wall. Thus, one sitting like that is said to be sitting having transgressed the middle, thus he says, "iminā majjhātikkamaṃ dassetī" ("with this, he shows the transgression of the middle"). "Yathā vā tathā vā katassa" (however it is done): whether placing the back against it or not placing it. "Sacittakaṃ" (deliberately): deliberately with the intention of sitting down without first entering. The rest here is straightforward in meaning. The proximity of a couple who are overcome with lust, being a sleeping chamber, the absence of a second bhikkhu, and sitting down without entering—these are the four factors here.

The Explanation of the Training Rule on Eating Together is Finished.

284-289.In the fourth and fifth, there is nothing to be said.

6. Explanation of the Training Rule on Wandering for Alms

298.In the sixth, "pakativacanenā" (with ordinary speech): here, that which can be heard by one standing within twelve hattha is called ordinary speech. "Āpucchitabbo" (should ask permission): he should ask permission with such words as, "I am going to such-and-such a house," or "I am going on the alms round." The rest here is straightforward in meaning. Agreeing to an invitation of one of the five foods, not asking permission from an existing bhikkhu, entering a house other than the benefactor's, not exceeding midday, and the absence of a reason or danger—these are the five factors here.

The Explanation of the Training Rule on Wandering for Alms is Finished.

7. Explanation of the Training Rule on Mahānāma

303.In the seventh, "mahānāmo nāmā" (named Mahānāma) means the brother of Anuruddha Thera, the son of the Buddha's paternal uncle. Suddhodana, Sakkōdana, Sukkōdana, Dhōtōdana, and Amitōdana—these five were brothers. Amitā by name was their sister; Tissa Thera was her son. The Tathāgata and Nanda Thera were the sons of Suddhodana, Mahānāma and Anuruddha Thera of Sukkōdana, Ānanda Thera of Amitōdana. He was younger than the Blessed One; Mahānāma was older, a once-returner, a noble disciple. Therefore, it was said, "mahānāmo nāma…pe… ariyasāvako" ("named Mahānāma…pe…a noble disciple").

305-306.In the Pali, "ajjaṇho" means today, one day; or it should be understood as "for today"; "no" means not for us. "Kālaṃ āharissathā" means you will bring it tomorrow. "Tato ce uttari sādiyeyyā" (if he were to accept anything beyond that): if a limit has been made there, either with nights or with medicines, saying "Only so many nights or so many medicines should be requested," if he requests or accepts anything beyond that limit of nights or the limit of medicines. Even if he is ill, he may ask after declaring, "We have been provided for by you with these medicines, and we need this very medicine."

310.Since this rule is only for the Sangha's invitation, therefore it was said, "ye attano puggalikāya pavāraṇāya pavāritā" ("those who have been invited by their own individual invitation"). The rest is straightforward in meaning. Being a Sangha invitation, requesting medicine, not being ill, and exceeding the limit—these are the four factors here.

The Explanation of the Training Rule on Mahānāma is Finished.

8. Explanation of the Training Rule on an Army Drawn Up

311.The eighth is also straightforward in meaning. An army drawn up, going for the purpose of seeing, seeing elsewhere than in an approved place, and the absence of a suitable reason or danger—these are the four factors here.

The Explanation of the Training Rule on an Army Drawn Up is Finished.

9. Explanation of the Training Rule on an Army Encampment

317.The ninth training rule is also straightforward in meaning. Transgression of three nights, the setting of the sun for the army, and the absence of illness and so on—these are the three factors here.

The Explanation of the Training Rule on an Army Encampment is Finished.

10. Explanation of the Training Rule on Arrayed Troops

322.In the tenth, "kati te lakkhāni laddhānī" (how many targets have you obtained?) means how many people, who are the mark of your arrow strikes, have been obtained by you? It is said, how many have been pierced by you? The rest here is straightforward in meaning. Going for the purpose of seeing arrayed troops and so on, seeing elsewhere than in an approved place, and the absence of a suitable reason or danger—these are the three factors here.

The Explanation of the Training Rule on Arrayed Troops is Finished.

The Fifth Chapter, the Naked Ascetic Chapter, is Finished.

6. The Liquor-Drinking Chapter

1. Explanation of the Training Rule on Drinking Liquor

326-328.In the first training rule of the Liquor-Drinking Chapter, "vatiyā" means in the enclosure around the village. In the Pali, among piṭṭhasurā and so on, "piṭṭhasurā" is made by putting flour into a bowl, adding water to it, and mixing it. In the same way, "pūvasurā" and "odanasurā" are said to be made by putting cakes and cooked rice into a bowl, adding water to it, and mixing it. "Kiṇṇā" (with yeast), however, is said to be the starter for that liquor. Those that are also called surāmodaka, they are called "kiṇṇapakkhittā" (mixed with yeast). "Sambhārasaṃyuttā" (mixed with ingredients) is combined with various ingredients such as harītakī, mustard, and so on.

"pupphāsavo" (flower liquor). "phalāsavo" (fruit liquor) is the juice of fruits such as jackfruit. "madhvāsavo" (honey liquor) is grape juice. "guḷāsavo" (molasses liquor) is sugarcane juice. "sambhārasaṃyutto" (mixed with ingredients) is the juice of various ingredients such as harītakā, āmalaka, pungent items, and so on, long preserved. "Bījato paṭṭhāya" (from the seed onwards): from the time of preparing the ingredients and placing them in a jar, and immediately from the time of taking fresh juice from the flowers of palm, coconut, and so on.

329."Loṇasovīrakaṃ suttañca" (salt-sour gruel and vinegar) is a special type of liquor, mixed with many medicines, not truly an intoxicant. "Vāsaggāhāpanatthaṃ" (for the sake of enhancing the aroma) means for the sake of enhancing the quality of the fragrance. "Acittakaṃ lokavajjaṃ" (non-deliberate, a fault against the world): here, what should be said about that should be understood in the manner stated in the explanation of the first pārājika. The rest here is straightforward in meaning. Being an intoxicant and drinking it—these are the two factors here.

The Explanation of the Training Rule on Drinking Liquor is Finished.

2. Explanation of the Training Rule on Touching with the Fingers

330.In the second, "bhikkhunīpi anupasampannaṭṭhāne ṭhitā" (even if the bhikkhuni is standing in a place not suitable for ordination): here, a bhikkhu should also be understood as standing in a place not suitable for ordination for a bhikkhuni. The rest here is straightforward in meaning. Having the intention to cause laughter and touching the body of an ordained person with the body—these are the two factors here.

The Explanation of the Training Rule on Touching with the Fingers is Finished.

3. Explanation of the Training Rule on Jesting

335.The third is also straightforward in meaning. Being above the ankles and playing with the intention to cause laughter—these are the two factors here.

The Explanation of the Training Rule on Jesting is Finished.

4. Explanation of the Training Rule on Disrespect

344.In the fourth, "gārayho ācariyuggaho na několhetabbo" (a blameworthy tradition of teachers should not be taken up): since sugarcane juice lasts for a week, and its residue lasts for a lifetime, the combination of the two is just sugarcane, therefore a blameworthy teaching tradition such as "It is allowable to eat sugarcane stalks at the wrong time, like guḷaharītaka" should not be taken up. "Lokavajje ācariyuggaho na vaṭṭatī" (a teaching tradition regarding a fault against the world is not allowable): in a training rule that is a fault against the world, the teaching tradition that concerns the place of an offense is not to be taken up; the meaning is that the tradition of one saying, "This is our teaching tradition," having transgressed a fault against the world, is not allowable. "Suttānulomaṃ" means commentary. "Paveṇiyā āgatasamodhānaṃ gacchatī" (it goes to an agreement that has come by tradition): the meaning is that if it is said that "Only the teaching tradition that has come by tradition should be taken up," then it goes to the compilation in the Great Commentary itself. The rest here is straightforward in meaning. Speaking a word ordained by an ordained person and acting disrespectfully—these are the two factors here.

The Explanation of the Training Rule on Disrespect is Finished.

5. Explanation of the Training Rule on Intimidation

345.The fifth is also straightforward in meaning. Being ordained and attempting to intimidate him in a place visible or audible to him—these are the two factors here.

The Explanation of the Training Rule on Intimidation is Finished.

6. Explanation of the Training Rule on Fire

350.In the sixth, "Bhaggā" means the princes of a district; their residence, even a single district, is called "Bhaggā" by a well-known term. Therefore, it was said, "bhaggāti janapadassa nāma" ("Bhaggā is the name of a district"). "Susumāragire" (at Susumāragiri) means in a city of that name. It is said that on the day the city site was being surveyed by the architect for the purpose of measuring that city, a susumāra made a sound not far away, uttering a cry. Then, when the city was built without interruption, they made that very susumāra cry a good omen, and they named it Susumāragiri. But some say, "Because of its shape like a susumāra, there is a mountain named Susumāra near that city; therefore, it is called 'Susumāragiri' because it has that Susumāragiri." Whether that is so or otherwise, this is the name of that city, thus he says, "susumāragiranti nagarassa nāma" ("Susumāragiri is the name of a city"). "Bhesakaḷā" is the name of a type of grass called ghampaṇḍa. Some also say "white tree." But because of their abundance, that forest was known as Bhesakaḷāvana. There is also the reading "Bhesagaḷāvana." For some say, "Bhesa is the name of a yakkha who acts improperly; because that forest was the place where he was ejected from, it became known as Bhesagaḷāvana."

352."Jotikaraṇe" (in making a fire). The rest here is straightforward in meaning. Not being ill, the absence of an approved reason, desiring to warm oneself, and kindling—these are the four factors here.

The Explanation of the Training Rule on Fire is Finished.

7. Explanation of the Training Rule on Bathing

357.In the Pali of the seventh training rule, "asambhinnenā" (without rubbing) means without smearing, without oil. "Orenaddhamāsaṃ nahāyeyyā" (he should bathe before half a month has passed) means he should bathe before half a month has passed, counting from the day of bathing. The rest here is straightforward in meaning. The Middle Country, bathing in less than half a month, and the absence of a reason such as a time of year or crossing a river, or danger—these are the three factors here.

The Explanation of the Training Rule on Bathing is Finished.

8. Explanation of the Training Rule on Discoloring

368.In the eighth, "cammakāranīlaṃ nāma pakatinīlaṃ" ("cammakāranīla" is the name of a natural blue dye) is said in all three "gaṇṭhipadesu" (connection points). In the "gaṇṭhipade" (connection point), however, it is said, "Tanners put sediment, urine, and iron filings into water and make the leather black; that is cammakāranīla." The rest here is straightforward in meaning. The robe being of the type described and not made allowable, not being a robe that has been treated with oil and so on, wearing it or wrapping oneself in it—these are the three factors here.

The Explanation of the Training Rule on Discoloring is Finished.

9. Explanation of the Training Rule on Exchanging

374.In the ninth, apaccuddhāraṇa means without relinquishment, by saying, "Use what is mine, or give it away." Yena vinayakammaṃ kata means with whom the vinayakamma was done. Tiṃsakavaṇṇanāya means in the Nissaggiya description. Paribhogena is kāyakamma (bodily action), apaccuddhārāpanena is vacīkamma (verbal action). The rest is self-explanatory here. Relinquishment of what one has designated for oneself, the state of a robe not subject to designation, and use—these are the three factors involved here.

The Explanation of the Designation Training Rule is Concluded.

10. The Explanation of the Training Rule on Hiding Robes

377.The tenth is self-explanatory in meaning. Hiding the bowl and other belongings of one who is ordained, or the intention to harm, or the purpose of ridicule—these are the two factors involved here.

The Explanation of the Training Rule on Hiding Robes is Concluded.

The Sixth Chapter, the Chapter on Drinking Alcohol, is Concluded.

7. The Sappāṇaka Chapter

1. The Explanation of the Training Rule on Deliberately

382.In the first training rule of the Sappāṇaka Chapter, issāso means one who shoots arrows or darts, throws them; "dhanuggahācariyo" means one skilled in the art of archery, a master of archery. Dhanuggahācariyo means archery masters, those who hold bows to ward off enemies. Appamattena vattaṃ kātabba means one should conduct oneself in the dwelling with mindfulness and well-established awareness, so that those beings do not die. The rest is self-explanatory here. The factors should be understood in the manner stated in the case of human beings.

The Explanation of the Training Rule on Deliberately is Concluded.

2. The Explanation of the Training Rule on Living Beings

387.In the second, udakasaṇṭhānakappadese means in a place where water is deposited and remains without quickly disappearing, in such a place. The rest is self-explanatory here. The factors are the same as stated in the training rule on sprinkling.

The Explanation of the Training Rule on Living Beings is Concluded.

3. The Explanation of the Training Rule on Overruling

392.In the third, yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na denti is said to show their manner of acting. However, an issue that has been settled in accordance with the Dhamma is indeed well settled. If one objects after the act has been initiated, it should be done only after informing the Saṅgha. Otherwise, the act is invalidated, and those who perform it incur an offense. The rest is self-explanatory here. Being settled in accordance with the Dhamma, knowledge, overruling—these are the three factors involved here.

The Explanation of the Training Rule on Overruling is Concluded.

4. The Explanation of the Training Rule on Serious Offenses

399.In the fourth, tassevā means to the one who has committed the offense. Āroceti means he says, "Do not tell anyone," intending to conceal it. Vatthupuggalo means the person who has committed the offense. Yenassa ārocita means by the second person to whom the third person was informed. Koṭi chinnā hoti means, because the second person, after incurring an offense due to concealing it, informed the third person, therefore, the limit of the offense is said to be cut off due to the absence of an offense to be incurred again because of that cause.

400."Anupasampannassa sukkavissaṭṭhi ca kāyasaṃsaggo cāti ayaṃ duṭṭhullaajjhācāro nāmā" this does not agree with the commentary on the training rule on revealing serious offenses. For it is said there (pāci. aṭṭha. 82), "Among serious or non-serious offenses to a non-ordained person, the first five training rules are called serious offenses, the rest are non-serious, but emitting semen, physical contact, and desiring sexual gratification are called offenses." "In revealing, a serious offense to a non-ordained person is understood differently, and in concealing, it is different." Here too, no specific reason is seen; therefore, the earlier part of the commentary does not agree with the later part. However, one who desires non-contradiction should investigate the reason here. The rest is self-explanatory here. Knowing that an ordained person has committed a serious offense, the intention not to reveal it with the idea of taking on the responsibility—these are the two factors involved here.

The Explanation of the Training Rule on Serious Offenses is Concluded.

5. The Explanation of the Training Rule on Under Twenty Years of Age

402.In the fifth, rūpasutta means the goldsmith's thread. Duruttāna means difficult to say due to abuse, and precisely because it is difficult to say, durāgatānaṃ. Vacanapathāna here, the word itself is the path for those who wish to know and make known its meaning, hence the word path. Dukkhamāna means things that must be endured with difficulty.

404.gabbhavīso means the twentieth year coincides with the time spent in the womb. Hāyanavaḍḍhana means a decrease in the months spent in the womb if there are more than the usual nine months, and an increase if there are fewer. Ekūnavīsativassa means nineteen years from the date of birth, after residing in the mother's womb for twelve months until the Mahāpavāraṇā day. Pāṭipadadivase means on the day of the first of the waning moon, the last day of entering the rains. "Tiṃsarattidivo māso" because of the saying (a. ni. 3.71; 8.43; vibha. 1023), "cattāro māsā parihāyantī" is said. Vassaṃ ukkaḍḍhantī means they pull the year upwards, meaning that in the third year, they discard one month in the form of an intercalary month, thus pulling the year upwards; therefore, the third year consists of thirteen months, but since a year consists of twelve months, "cha māsā vaḍḍhantī" is said, taking the intercalary months separately in eighteen years. Tato means from six months. Nikkaṅkhā hutvā means being free from doubt because the twentieth year is complete with the intercalary months. However, the statement in the three gaṇṭhipadas that "because the intercalary months of only eighteen years have been taken and calculated, the additional days of the remaining two years will also exist, and 'nikkaṅkhā hutvā' is said referring to those additional days" should not be accepted. Indeed, the additional days in two years are not found separately, since the possibility of an additional month arises only when an intercalary month is discarded in the third year due to pulling the year upwards. Therefore, additional days do not separately exist in two years.

"ettha pana…pe… vutta". Because of the multiple meanings of particles, the word pana is in the sense of the word hi, it is said here. This is said by way of supporting the meaning that was said. And by this, it indicates, "What was said, 'ordaining a novice who is nineteen years old, past the full moon of the Nikkhamanīya, on the first day of the waning moon,' there, 'ekūnavīsativassa' is said referring to one who is not fully twenty years old by two months, not even counting the months in the womb; therefore, when the two additional months are taken, twenty years are indeed complete." Tasmā because even the months in the womb are included in the calculation, therefore. Ekavīsativasso hoti means being twenty years old from the date of birth, he is twenty-one years old together with the months in the womb.

406.Aññaṃ upasampādetī means he ordains another as an preceptor or instructor in the Kammavācā. The rest is self-explanatory here. Being under twenty years of age, perceiving as underage, and ordination—these are the three factors involved here.

The Explanation of the Training Rule on Under Twenty Years of Age is Concluded.

6. The Explanation of the Training Rule on Traveling with Thieves

407.The sixth training rule is self-explanatory in meaning. Being a fellow thief, knowledge, agreement, and going without disclosure—these are the four factors involved here.

The Explanation of the Training Rule on Traveling with Thieves is Concluded.

412.In the seventh, there is nothing to be said.

8. The Explanation of the Ariṭṭha Training Rule

417.In the eighth, bādhayiṃsū means they harmed, killed. antarāyikā means that which comes in the middle, in between the continuity of beings, in the manner of obstructing the attainment of various kinds of fortune; it is another name for dangers, such as those related to this life, etc. Because they are engaged in that danger in the sense of not overcoming it, or they deserve danger as their fruit, or they are by nature the cause of danger. Therefore, he said, "antarāyaṃ karontīti antarāyikā" ("because they cause danger, they are antarāyikā"). Ānantariyadhammā means mental states that are of immediate nature. Here, this is the meaning of the word: anantaraṃ means the immediate result after death; because they are engaged in that immediate result, being by nature the immediate cause of bringing it about, or having an immediate purpose, they are ānantarikā, and these same are said to be ānantariyā. Kammāni eva antarāyikāti kammantarāyikā. It only causes danger to liberation, not to heaven, it is said because of the absence of the characteristic of wrong conduct. Indeed, a nun does not have the quality of protecting the Dhamma. This is said with reference to an ordinary nun. But for an Ariya, what is practiced is certainly conducive to states of woe; Nandamāṇavaka is an example here. Or, due to the mutual agreement of both, it does not cause danger to heaven, but it does cause danger to liberation, since it harms the practice for the sake of liberation. However, if it is practiced by overpowering, it is not possible to prevent it from causing danger to heaven as well.

niyatamicchādiṭṭhidhammā. Paṭisandhidhammā means the rebirth-linking consciousness. The inclusion of eunuchs and the like here is merely illustrative, since all causeless rebirths have the nature of obstructing fruition. ariyūpavādājātā means those intentions by which one reviles an Ariya arise. Tato para means above forgiveness. What should be said here has already been said in the discussion of the divine eye. Sañcicca āpannā āpattiyo means the seven groups of offenses that have been deliberately transgressed. Indeed, even the slightest offense or misspoken word that has been deliberately transgressed causes an obstacle to the paths and fruits of heaven. Yāva bhikkhubhāvaṃ paṭijānāti means one who has committed a pārājika offense, na vuṭṭhāti means one who has committed a remaining serious offense, na deseti means one who has committed a minor offense.

Ayaṃ bhikkhū means this bhikkhu, Ariṭṭha. Rasena rasaṃ saṃsanditvā means combining the licit taste of using requisites with the illicit taste of enjoying the qualities of sensual pleasure. nicchandarāgo means without desire or lust due to wise reflection, the use of requisites. Upanento viyā means as if bringing bondage. "Ghaṭento viyā" is also a reading. Upasaṃharanto viyā means as if bringing together similarity, due to placing the entirely blameworthy on the side of the blameless. Pāpaka means bad in the sense of being low and in the sense of leading to a bad destination. Mahāsamuddaṃ bandhantena viyā means like one who binds the great ocean by building a causeway. Sabbaññutaññāṇena saddhiṃ paṭivirujjhanto means conflicting with the omniscience by grasping as blameless what is seen as blameworthy by the omniscience. Āṇācakke means in the sphere of command, reckoned as the first pārājika training rule, and in the sphere of instruction, reckoned as the saying, "having abandoned celibacy," etc.

Aṭṭhikaṅkalaṃ means the breastbone or the spine or the skull. It is called "kaṅkala" because it is without flesh. For the word kaṅkala is established referring to a single bone or the skeletal structure devoid of flesh. Anudahanaṭṭhenā means, by practicing the wrong method, in the sense of not burning now and in the future. Mahābhitāpanaṭṭhena due to its unstable nature, ittarapaccupaṭṭhānaṭṭhena due to its momentary duty, tāvakālikaṭṭhena due to being overcome by others, sabbaṅgapaccaṅgapalibhañjanaṭṭhena due to being the cause of breaking and other disputes, adhikuṭṭanaṭṭhena due to being like an opening, vinivijjhanaṭṭhena due to creating a wound on a wound and entering inside, sāsaṅkasappaṭibhayaṭṭhena due to being the cause of disadvantage in this life and the next.

Thāmasā means by the force of (one's) view, by the state of being firm in that view. Parāmāsā means by adherence to a view, by an adherence that is the same as a view. For a view itself, having transgressed the nature of phenomena, is an adherence because of touching something external. Abhinivissā means having become firmly convinced, with a firm conviction based on craving, thinking "this is the truth here." Voharatī means speaks. Yato ca kho te bhikkhū means when those monks. Evaṃbyākho ahaṃ, bhante, bhagavatā means even though he wants to conceal his own belief, wanting to say it is not, he accepts it by the Buddha's power. It seems that no one is capable of speaking two words in the presence of Buddhas. Kassa nu kho nāma tvaṃ moghapurisā means you, foolish man, from which Khattiya, or Brahmana, or Vessa, or Sudda, or householder, or renunciant, or deva, or human, did you learn that the Dhamma was taught thus by me? The rest here is self-explanatory. Being in accordance with the Dhamma, repeated admonition, and non-relinquishment—these are the three factors in this case.

The commentary on the Ariṭṭha training rule is finished.

9. Commentary on the Ukkhittasambhogasikkhāpada

424.In the ninth, payogagaṇanāya means by the calculation of the effort of giving and receiving. The determination of the offense should be understood in relation to the conclusion of the act of association, and in relation to the effort of lying down, with one person lying down and the other making the effort to lie down in a shared dwelling. Here, in the word-analysis, because it is stated without distinction as "under one roof," there is an offense for one who lies down under one roof even in different areas. Therefore, it is stated in the mātikāṭṭhakathā(Kaṅkhā. aṭṭha. commentary on the ukkhittasambhogasikkhāpada): "Whether he arranges a shared sleeping arrangement, he lies down under one roof even in different areas." Because even an Arahant who does not know the regulation can incur (an offense) with mind of action, therefore ‘‘ticitta’’ is said. However, what someone said, "ticitta' here should be understood as meaning 'arranges a shared sleeping arrangement with a mind that is the result of karma and undetermined, otherwise, because the training rule concerns what is animate, it does not fit in relation to what is an action," that should not be accepted. For the transgression of a training rule concerning what is animate is not impossible for an Arahant. Therefore, in training rules concerning what is animate, such as digging the earth, only "ticitta" is stated. The rest here is self-explanatory. Not doing what accords with the Dhamma, knowing, and engaging in association etc. are the three factors in this case.

The commentary on the Ukkhittasambhogasikkhāpada is finished.

10. Commentary on the Kaṇṭakasikkhāpada

428.In the tenth, pire is a particle. Saying that it is synonymous with the word para, which is used in address, he says, ‘‘para amāmakā’’, meaning, not something belonging to us. Pire is a particle synonymous with "parato," therefore, cara pire should be understood to mean "go away, do not stand here." The rest here is in the same manner as stated in the previous two training rules.

The commentary on the Kaṇṭakasikkhāpada is finished.

The seventh group, the Sappāṇakavagga, is finished.

8. Sahadhammikavaggo

1. Commentary on the Sahadhammikasikkhāpada

434.In the first training rule of the Sahadhammikavagga, vācāya vācāya āpattī means there is an offense for one who speaks in this way with indifference and pretense. The rest here is self-explanatory. Speaking of what is prescribed to an ordained monk, and speaking thus with the intention of not training, these are the two factors in this case.

The commentary on the Sahadhammikasikkhāpada is finished.

2. Commentary on the Vilekhanasikkhāpada

438.In the second, the learning of the Vinaya is vinayapariyattī, he says, ‘‘vinayaṃ pariyāpuṇantāna’’ etc. Sugutto means well-guarded, just as a jewel placed in a casket is not lost, does not meet with misfortune. Surakkhito is a synonym for that. Just as it cannot be plundered by the thieves of defilements, it is well-protected by always having well-established mindfulness. Kukkuccapakatāna means for those overcome by worry arising in dependence on what is allowable and not allowable. Sārajjanaṃ (doubtfulness) is sārado. Byāmohabhayaṃ (fear of delusion). Vigato sārado etassāti (one free from doubt) is visārado. Sahadhammenā means by speech with reason. Suniggahitaṃ niggaṇhātī means he thoroughly suppresses them, so that they do not raise their heads again, but are dumbfounded due to lack of wit.

Alajjitā is an indication with the dropping of the ya-sound, it is said to be alajjitāya. This same method (should be applied) in Aññāṇatā etc. Mando momūho means mando because of ignorance, momūho because of lack of object, meaning greatly deluded.

Attapaccatthikā means hostile to themselves. Vajjiputtakā are those who illuminate the ten items. Parūpahāraaññāṇakaṅkhāparavitāraṇādivādā—here, those who, seeing the emission of semen of those falsely claiming to be Arahants, thinking they have attained what they have not attained, the conceited ones, or the deceitful ones claiming to be Arahants, think that the Māra deities "bring impurity to the Arahants," just like the Pubbaseliyas and Aparaseliyas, these are the parūpahāravādā. But for those Arahants who, due to the absence of the arising of knowledge of the names and clans of women, men, etc., have aññāṇaṃ, and because there is an absence of determination in that, have kaṅkhā, and because they spread, reveal, and declare those things to others, therefore there is paravitāraṇā for the Arahant—these three views are like those of the Pubbaseliyas at this time, these are the aññāṇakaṅkhāparavitāraṇavādā. However, their suppression should be understood in the manner stated in the Kathāvatthuppakaraṇa.

Cattāro maggā ca phalāni cā is said by way of an eminent indication, these four paṭisambhidā, three knowledges, six abhiññā are also the Dhamma of attainment. The ca-conjunction should be seen as implying what is unsaid. Keci therā means Dhamma-speakers. Āhaṃsū means the paṃsukūlika elders said thus.

When did this story arise? Here is the sequential story (a. ni. aṭṭha. 1.1.130): It seems that in this island, during the time of Caṇḍālatissa Mahābhaya, Sakka, the king of the gods, had a great raft made and announced to the monks, "There will be great danger, the deva will not rain properly, the monks will be exhausted by the requisites and will not be able to maintain the teaching, it is fitting for the venerable ones to protect their lives by going to the other shore. Climb this great raft, bhikkhus, those whose seating space is not enough should place a piece of wood on their chest and go, there will be no danger for anyone." Then, having reached the seashore, sixty monks made an agreement, "We have no need to go there, we will stay here and protect the Tipitaka," and having turned back from there, they went to the southern Malaya region and lived, making their living with roots, tubers, and leaves, sitting down while carrying the body, they recited, and while not carrying it, they removed the sand, surrounded it, and put their heads in one place, consulting on the teaching. By this method, for twelve years, they fully completed and maintained the Tipitaka with its commentary.

When the danger subsided, seven hundred monks, without destroying even one letter or one syllable of the Tipitaka with its commentary in their former place, came to this very island and entered the Maṇḍalārāma Vihāra in the Kallagāma region. Having heard of the arrival of the elders, sixty monks who had been negligent on this island went to see the elders, and while checking the Tipitaka with the elders, they did not see even one letter or one syllable that was inconsistent. In that place, this discussion arose among the elders: "Is the teaching the root of the Dispensation, or is it the practice?" The paṃsukūlika elders said, "Practice is the root," the Dhamma-speakers said, "The teaching (is)." Then those elders said, "It is not possible to understand merely by the words of you both, bring a sutta spoken by the Conqueror." It is not difficult to bring a sutta—

‘‘If these monks, Subhadda, were to live rightly, the world would not be empty of Arahants’’ (dī. ni. 2.214). "The Teacher's dispensation has practice as its root, O Great King, the Teacher's dispensation has practice as its essence, the Teacher's dispensation stands firm as long as practice stands firm" (mi. pa. 4.1.7) —

They brought a sutta.

Having heard this sutta, the Dhamma-speakers, for the purpose of establishing their own doctrine, brought this sutta—

‘‘As long as the suttantas remain,
As long as the Vinaya shines,
So long will they see the light,
As when the sun has risen.

‘‘When the suttantas do not remain,
And the Vinaya is forgotten,
There will be darkness in the world,
As when the sun has set.

‘‘When the suttantas are protected and remain,
Practice is protected;
The wise one established in practice,
Does not fall away from safety from bondage.’’

Tassādheyyo means dependent on that.

439.So panā means that Pātimokkha. The rest here is self-explanatory. Desiring to disparage, and describing a training rule in the presence of an ordained monk, these are the two factors in this case.

The commentary on the Vilekhanasikkhāpada is finished.

3. Commentary on the Mohanasikkhāpada

443.The third is self-explanatory. Causing delusion, desiring to delude, having learned in the manner stated, and delusion are the four factors in this case.

The commentary on the Mohanasikkhāpada is finished.

4. Commentary on the Pahārasikkhāpada

452.In the fourth, rattacitto means with a mind infatuated with the lust of bodily contact. But if he is infatuated with the lust of sexual intercourse and gives a blow, it is only a dukkaṭa. The rest here is self-explanatory. Being angry, not intending release, and giving a blow to an ordained monk are the three factors in this case.

The commentary on the Pahārasikkhāpada is finished.

5. Commentary on the Talasattikasikkhāpada

457.In the fifth, na paharitukāmatāya dinnattā dukkaṭa means here, if he strikes with the intention of hitting, there is a pācittiya by the previous training rule, if only spitting is done with the intention of uttering, there is a pācittiya by this one. But by this one, a blow is given without being disgusted, therefore, there is a dukkaṭa. Is this dukkaṭa due to the cause of striking, or due to the cause of spitting? There, some say, "Indeed, a dukkaṭa is due to the cause of striking, a pācittiya is due to the cause of spitting, thus a sadukkaṭa pācittiya is fitting. For first there is spitting, afterwards there is striking, and the former spitting is not fit to be a ground for non-offense due to the latter striking."

However, we reason thus in this matter: "Because the spitting is not firm by its own nature, there should be no pācittiya due to that cause, but because it is an effort done with an impure mind, it is not possible for there to be no offense here, therefore a dukkaṭa is stated. And by ‘Na paharitukāmatāya dinnattā’ the reason is stated for the impossibility of a pācittiya by the previous training rule due to the cause of striking, but not for the possibility of a dukkaṭa due to the cause of striking. For when a blow is given without the intention of striking, it is not fitting for there to be a pācittiya or a dukkaṭa by the previous training rule due to the cause of striking." "Even if one is angry after seeing the making of impurity on animals etc., his intention is only release," they say. The rest here is self-explanatory. Being angry, not intending release, and uttering talasatti to an ordained monk are the three factors in this case.

The commentary on the Talasattikasikkhāpada is finished.

6. Commentary on the Amūlakasikkhāpada

459.The sixth is just self-explanatory in meaning. Being an ordained monk, the groundlessness of a Saṅghādisesa offense, not defaming, and knowing at that moment are the four factors in this case.

The commentary on the Amūlakasikkhāpada is finished.

7. Commentary on the Sañciccasikkhāpada

464.The seventh is also just self-explanatory in meaning. Being an ordained monk, desiring discomfort, and causing worry are the three factors in this case.

The commentary on the Sañciccasikkhāpada is finished.

8. Commentary on the Upassutisikkhāpada

471. In the eighth, sutisamīpa means near a sound. Suti means that which is heard, and this is a designation for sound. Its vicinity, upassuti, means near a sound. In the Gaṇṭhipadas, suti is said to be sound, meaning that which is heard. But regarding the place where, by standing, one is able to hear a sound, he is said to be standing near a sound, hence he said, "yattha ṭhatvā" etc. Some, however, say, "suti is where one hears. This is the name for the place where one stands and hears. Its vicinity is upassuti." But if it is taken this way, it follows that one is standing in another place near where one stands and hears. And in the commentary, upassuti is said to show the meaning of sound, "yattha ṭhatvā sakkā hoti, tesaṃ vacanaṃ sotuṃ," not the meaning of suti. Therefore, the former method is more preferred here. Alternatively, upassuti is a place where one goes and hears. The meaning should be taken as: in that place which, when approached, one is able to hear the sound of those speaking. Mantenta means using in the sense of abundance, hence he said, "mantayamāne."

473.Ekaparicchedānī means having one determination in the manner of "it may be an action, it may not be an action." These three training rules sometimes arise from action, sometimes from non-action; they do not arise from both action and non-action in one moment. The rest here is self-explanatory. Upasampannatā, codanādhippāyo, and savana are the three factors involved here.

Explanation of the Upassutisikkhāpada is finished.

9. Kammapaṭibāhanasikkhāpadavaṇṇanā

474.The ninth is self-explanatory. Dhammakammatā, saññā regarding dhammakamma, and being displeased after giving consent are the three factors involved here.

Explanation of the Kammapaṭibāhanasikkhāpada is finished.

10. Chandaṃ adatvā gamanasikkhāpadavaṇṇanā

479.The tenth is self-explanatory. The occurrence of a discussion for a decision, dhammakammatā, having the perception of dhammakamma, being situated within the same boundary, being of the same communion, and abandoning the reaching distance of the hand out of a desire to anger are the six factors involved here.

Explanation of the Chandaṃ adatvā gamanasikkhāpada is finished.

11. Dubbalasikkhāpadavaṇṇanā

484.The eleventh is also self-explanatory. Upasampannatā, having received agreement through Dhamma, giving robes obtained by acceptance with the Sangha, and being displeased afterwards with the intention of causing displeasure are the four factors involved here.

Explanation of the Dubbalasikkhāpada is finished.

489.In the twelfth, there is nothing to be said.

The eighth Sahadhammikavagga is finished.

9. Rājavaggo

1. Antepurasikkhāpadavaṇṇanā

497-499.In the first training rule of the Rājavagga, everything is self-explanatory in the commentary. In the Pali, however, this is the meaning of the term that is not self-explanatory. Kataṃ vā karissanti vā means sexual transgression has been done or will be done. The word Imesa should be grammatically changed and connected to both places as "imehi kataṃ ime karissantī." Ratana means any of the jewels such as maṇiratana. Ubhato means by two sides. If it were said only "ubhato sujāto," it would be understood as well-born by any two parts, and since the word sujāta is a synonym for the attainment of excellence in "sujāto cārudassano," to distinguish well-born only by lineage, it is said "mātito ca pitito ca." The designation of mother and father is seen in the world even in the case of a non-biological son, but here it is desired only in the sense of a biological son, to show this, it is said "saṃsuddhagahaṇiko." Gahaṇī means that which receives and holds a womb, a region of the mother's womb understood as the womb. Saṃsuddhā gahaṇī assā ti saṃsuddhagahaṇiko, means her mother's womb is pure. But here, in "samavepākiniyā gahaṇiyā," the kammaja-tejodhātu is called "gahaṇī" because of receiving in the sense of digesting and not discarding the food that has been eaten.

Here, yāva sattamā pitāmahayugā, pitāmaho means the father of the father, pitāmahayugaṃ means the duration of the pitāmaha. Yuga means the measure of life. This is just a manner of speaking, but in reality, pitāmaha himself is pitāmahayugaṃ. Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, therefore, yāva sattamā pitāmahayugā, the meaning here should be understood as pitāmahadvanda. In this way, the maternal grandfather is also included by the mention of pitāmaha. The word yuga here should be seen as ekasesa, yugo ca yugo ca yugo ti. In this way, the dual is taken in each place, therefore, all ancestors above that are included by the mention of pitāmahayuga. Thus, up to the seventh pitāmahayuga, one has a pure womb.

Akkhitto means not rejected, not dismissed, in the manner of "remove this, what is the use of this." Anupakuṭṭho means not reviled, never having been subjected to abuse or blame. He asks, "for what reason?" and replies, "jātivādenā." Here, by "ubhato…pe… pitāmahayugā," the absence of defects of birth is shown by describing the state of having a pure womb, and by "akkhitto," the absence of offenses of action. For beings attain rejection by offenses of action. By "anupakuṭṭho," the absence of improper association is shown. For beings obtain abuse relying on improper association. The rest here is self-explanatory. Khattiyatā, abhisittatā, not going out from the sleeping quarters of both, not being unacquainted, and transgression of the indakhīla are the five factors involved here.

Explanation of the Antepurasikkhāpada is finished.

2. Ratanasikkhāpadavaṇṇanā

502.In the second, mahālataṃ nāmā means that when she went to her husband's family, her father had a great ornament made called Mahālatāpiḷandhanaṃ. In that ornament, four diamond tubes were arranged in the places where they should be applied, eleven tubes of pearls, twenty-two tubes of coral, thirty-three tubes of jewels. Thus, it reached completion with these and other jewels of seven colors such as veḷuriya, lohitaṅka, masāragalla, etc. The woman was able to wear it only if she could bear the strength of five elephants, as the head ornament slipped down to the instep. This was said in reference to that.

506.But the treatment of the monastery is called suppapāto or musalapāto. Here, Āvasatho means one's own dwelling place, whether it is inside the monastery or elsewhere. Chandenapi bhayenapī means by desire in the case of carpenters etc., by fear in the case of royal favorites. Tameva bhikkhuṃ āsaṅkantī means, because of the absence of another behind him when going out, he suspects. Patirūpaṃ means either taking discarded cloth considered a jewel or going to a jewel without concern. For if that discarded cloth considered a jewel is unclaimed, he will take the discarded cloth thinking, "there is no owner of this." If it is claimed, he will go without concern, detached from the impediment of discarded cloth, thinking, "there is no owner of this." Samādapetvā means having persuaded another, having requested in the manner said in "uddissa ariyā tiṭṭhanti, esā ariyānayācanā" (Jā. 1.7.59). The rest here is self-explanatory. Doing without permission, belonging to another, the absence of perception of discarded cloth due to trust, and either taking or causing to take are the four factors involved here.

Explanation of the Ratanasikkhāpada is finished.

3. Vikālagāmappavisanasikkhāpadavaṇṇanā

508.In the third, ariyamaggassā here should also include the path to heaven. Because stories that are an obstacle to the paths to heaven and liberation are called tiracchānakathā. Tiracchānabhūta means being an obstacle, being a hindrance. Rājapaṭisaṃyuttaṃ kathaṃ (D.A. 1.17; M.A. 2.223; S.A. 3.5.1080; A.A. 3.10.69-70) is a story that occurs with reference to a king, in the manner of "Mahāsammata, Mandhātā, Dhammāsoka were so greatly powerful." And here, a story connected with household life in the manner of "such and such a king is handsome and beautiful" is a tiracchānakathā. However, a story that occurs in the manner of "even he, being so greatly powerful, has gone to destruction" stands as a meditation subject, being connected with impermanence. Coresupi, the story of household life is tiracchānakathā because of "Mūladeva was so greatly powerful, Meghamāla was so greatly powerful" with reference to their actions and saying "how brave they are." Yuddhepi, in battles such as the Bharata war, a story is tiracchānakathā only with the taste for sensual pleasure when saying "such and such killed such and such in this way, pierced in this way." However, a story that occurs in the manner of "even they have gone to destruction" is a meditation subject in all cases.

Among annā etc., it is not proper to speak with a taste for sensual pleasure, saying "we ate, enjoyed, drank, and consumed food that was so colorful, fragrant, tasty, and rich in nutritive essence," but it is proper to speak meaningfully, saying "previously, we gave food, drink, clothing, lodging, garlands, and perfumes with such color etc. to the virtuous, and we did cetiyapūja." Among ñātikathā etc. also, it is not proper to speak with a sense of enjoyment, saying "our relatives are brave and capable" or "previously we traveled in such various vehicles," but it should be spoken meaningfully, saying "even our relatives have gone to destruction" or "previously we gave such shoes to the Sangha." Gāmakathāpi is not proper with a sense of enjoyment because of well-established, poorly-established, good harvest, bad harvest, or "the inhabitants of such and such a village are brave and capable," but it is proper to say "faithful and serene" or "gone to decay and dissolution" with a purpose. Nigamanagarajanapadakathāsupi has the same method.

Itthikathāpi is not proper with a sense of enjoyment with reference to color, form, etc., but it is proper to say "faithful and serene, gone to destruction" etc. Sūrakathāpi is not proper with a sense of enjoyment, saying "a warrior named Nandimitta was brave," but it is proper to say only "he was faithful, he has gone to destruction." Visikhākathāpi is not proper with a sense of enjoyment, saying "such and such a street is well-established, poorly-established, brave, capable," but it is proper to say only "faithful and serene, gone to destruction."

Kumbhaṭṭhānakathā means a story about a kuṭaṭṭhāna or a bathing place, or a story about a kumbhadāsī. That also is not proper with a sense of enjoyment, saying "charming, skilled at dancing and singing," but it is proper only in the manner of "faithful and serene" etc. Pubbapetakathā means a story about past relatives. The decision there is similar to a story about present relatives.

Nānattakathā means diverse pointless stories that are free from previous and subsequent stories. Lokakkhāyikā means discussions about Lokāyata sophistry, such as "who created this world, was it created by such and such a Pajāpati, Brahma, or Īsvara, the crow is white because the bones are white, the herons are red because the blood is red." Lokakkhāyikā means explaining the world in terms of origin, duration, destruction, etc. Samuddakkhāyikā means the pointless story of the ocean, such as why the ocean is called sāgara, because it was dug by the sons of King Sāgara. The ocean is called samuddoti because it was reported by hand gesture that "we have dug."

itibhavābhavakathā. Here, bhava means eternalism, abhava means annihilationism. Bhava means growth, abhava means decline. Bhava means sensual pleasure, abhava means self-mortification. Thus, along with these six kinds of itibhavābhava-kathā, there are thirty-two kinds of frivolous talk. Or, although conversations about forests, mountains, rivers, and islands are not explicitly mentioned in the Pali text, they are included with the word iti, and thus thirty-six kinds of frivolous talk are mentioned. Here, the word iti means 'of this kind', and the word vā means 'alternatively'. This means: "Or speaking in such a way, or other such meaningless talk." Or, the word iti is in the sense of 'beginning', as in "Being abstinent from such things as dancing, singing, music, and theatrical shows," (D.N. 1.10, 194) meaning speaking about this and other such things.

512.Aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo—the boundary of an unconfined village should be understood in the same way as described in the case of theft. The rest is straightforward here. Asking a present bhikkhu without being asked, the absence of a valid reason, and entering the village at an improper time—these are the three factors involved here.

The Explanation of the Training Rule on Entering a Village at an Improper Time is Finished.

4. Explanation of the Training Rule on a Needle Case

517.In the fourth, because taṃ assa atthī should be broken down first and then stated, bhedanakaṃ means that which causes breaking, pācittiyaṃ means that the pācittiya [offense] exists in it. The a-sound suffix should be seen as indicating possession. Vāsijaṭe means a handle made with a chisel. The rest is straightforward here. Being a needle case, being made of bone, etc., and obtaining it by making it or having it made for oneself—these are the three factors involved here.

The Explanation of the Training Rule on a Needle Case is Finished.

5. Explanation of the Training Rule on Chairs and Couches

522.In the fifth, chedanakaṃ vuttanayamevā means that chedana itself is chedanaka, and chedanaka means that one possesses that. The rest is straightforward here. Being a chair or couch that exceeds the prescribed measurement, and obtaining it by making it or having it made for oneself—these are the two factors involved here.

The Explanation of the Training Rule on Chairs and Couches is Finished.

6. Explanation of the Training Rule on a Cotton-Filled Seat

526.In the sixth, tūlaṃ pakkhipitvā means spreading a cimilika cloth underneath and then putting cotton on top of it. Poṭakitūla means any kind of cotton made from grass, such as eraka cotton. The rest is straightforward here. Being a cotton-filled chair or couch, and obtaining it by making it or having it made for oneself—these are the two factors involved here. The pācittiya [offense] occurs merely upon obtaining something made by oneself. Therefore, in the padabhājana, it is said that "having it removed upon receiving it, the pācittiya [offense] should be confessed." However, someone said, "Although it seems that the pācittiya [offense] occurs merely upon obtaining it, the offense should be seen as occurring only upon use. The statement, 'Having obtained something made by another and using it, there is an offense of dukkaṭa,' supports this," but that is merely his opinion. This is because "Having obtained something made by another and using it, there is an offense of dukkaṭa" is not said in reference to something made by oneself; the pācittiya [offense] is stated in this training rule due to the action of making it or having it made, not due to the act of using it. Because it is said in the khandhaka, "Monks, a cotton-filled chair or couch should not be used; whoever uses it incurs an offense of dukkaṭa," whether it is made by oneself or by another, there is only an offense of dukkaṭa due to the act of using it, not a pācittiya [offense].

The Explanation of the Training Rule on a Cotton-Filled Seat is Finished.

7. Explanation of the Training Rule on a Sitting Cloth

531.In the seventh, what needs to be said has already been said in the training rule on a sitting cloth spread out. Being a sitting cloth that exceeds the prescribed measurement, and obtaining it by making it or having it made for oneself—these are the two factors involved here.

The Explanation of the Training Rule on a Sitting Cloth is Finished.

537-542.In the eighth, ninth, and tenth, there is nothing to be said, and the factors involved, numbering seven, should be understood in the manner already described.

The Ninth Chapter, the Rāja Vagga, is Finished.

Thus ends the Khuddaka Vaṇṇanā in the Sāratthadīpanī, a Commentary on the Vinaya Aṭṭhakathā, the Samantapāsādikā.

The Pācittiya Section is Finished.

The Pācittiya Section is Finished.

6. Pāṭidesanīya Section

Explanation of the Pāṭidesanīya Training Rules

552.In the first of the pāṭidesanīya rules, "‘gārayhaṃ āvusotiādi paṭidesetabbākāradassana’"—because it shows the way to confess, beginning with "Reproachable, friend"—the offense should be confessed in the way it comes in the Pali text. Asappāyaṃ means unfavorable and unsuited to heavenly attainment and liberation. The rest is straightforward here. Being fully ordained, being unknown, receiving with one's own hand from the hand of a woman standing inside a house, being a limited provision, and consuming it—these are the five factors involved here.

557-562.In the second, third, and fourth, there is nothing to be said. As for the factors involved, in the second, they are: being fully ordained, being a meal for five or more bhikkhus, requesting a meal from a woman standing inside a house in a way other than that allowed, not preventing her, and consuming it—these are the five factors involved.

In the third, they are: being considered a learner, not having been previously invited, not being ill, entering a householder's residence, and taking and eating other food besides regular meals, etc.—these are the five factors involved.

In the fourth, they are: being a forest dwelling, as described; being an impermanent provision; not being ill; not being a remnant of what was for the sick; not being informed beforehand; receiving within the grounds of the monastery; and consuming it—these are the seven factors involved.

The Explanation of the Pāṭidesanīya Training Rules is Finished.

The Pāṭidesanīya Section is Finished.

7. Sekhiya Section

1. Parimaṇḍala Vagga Explanation

sikkhitasikkhenā means one who has trained in the three trainings through the four paths, meaning one whose task is completely finished. Tādinā means being imperturbable due to the eight worldly conditions.

576.Sikkhā karaṇīyā—"Training should be done" means that the training should be done everywhere, both in the monastery and inside houses, in the manner described. Here, since the practices described in the Vatta Khandhaka are also things to be trained in and are therefore sekhiyas, no distinction has been made as in the case of the pārājikas, etc.; and to show the mode of proper conduct, the Pali has been applied to all the training rules with the statement "Training should be done," without stating the name of the offense, such as "Whoever wears the lower robe hanging down incurs a dukkaṭa offense." However, because it is said in the padabhājana that "there is an offense of dukkaṭa," it should be understood that a dukkaṭa offense occurs everywhere due to carelessness. Vutta means stated in the Mahā-aṭṭhakathā. Because when one sits down, having worn the lower robe letting it hang down about eight finger-breadths, it becomes about four finger-breadths, therefore both of these statements in the commentary are within the same limit. Te sabbe means all those faults in wearing the lower robe.

Taṃ panā means that carelessness. Although the Kurundi tradition later establishes the meaning that "There is no offense for one who does not know how to wear the lower robe properly," the practice of wearing the lower robe should still be well learned. There may be carelessness in one who intentionally does not learn it. Therefore, it is said in the Mātikā Aṭṭhakathā (Kaṅkhā. Aṭṭha. Parimaṇḍala Sikkhāpada Vaṇṇanā) that " 'For one who does not know' means that there is no offense for one who does not know how to wear the lower robe properly, but the practice of wearing the lower robe should be learned."

Sacittaka means intentional, with a mind that recognizes the object and a mind that recognizes the regulation, because it is said that "due to carelessness." Phussadeva Thera said, "Because the fault in wearing the lower robe, like killing, is not criticized by the world, it is an offense by regulation." Upatissa Thera, however, said, "Because it must be committed only due to carelessness, it is purely unwholesome, and that is an offense by nature; and intentionally transgressing it only leads to sadness, therefore it is a worldly offense, an unwholesome state of mind, and painful feeling." Carelessness, the absence of a reason for non-offense, and wearing the lower robe improperly—these are the three factors involved here. Just as here, so everywhere there are only three factors: the first two and doing the opposite of what is stated there.

577.In the second, etc., anekappakāraṃ gihipārutaṃ means various kinds of lay attire, such as being clothed in white cloth, being clothed like an ascetic, or being clothed in a single cloth. Its meaning will become clear in the Khandhaka. Vihārepi means with reference to the time of attending to the Buddha, etc.

578.Because "well-covered" is said, in reference to someone who might think that "one is called 'well-covered' because one is completely covered, with the head covered," he says, "na sasīsaṃ pārutenā", etc.

582.Regarding ekasmiṃ pana ṭhāne ṭhatvā, it is said in all three Gaṇṭhipadas that "even while going, one can look to see if there is danger, and so too in a village, one can show respect."

Parimaṇḍala Vagga Explanation is Finished.

2. Ujjagghika Vagga Explanation

586.In the second vagga, hasanīyasmiṃ vatthusmiṃ means a cause that produces laughter.

Ujjagghika Vagga Explanation is Finished.

3. Khambhaka Vagga Explanation

603.In the third vagga, patte saññā means perception of the bowl; pattasaññī means one who has perception of the bowl, meaning having a perception of attachment to one's own bowl. To show only the meaning without paying attention to the specific words, it is said "patte saññaṃ katvā"—having made a perception of the bowl.

604.Oloṇī is a variation of flavoring. Some say, "Whatever pure liquid seasoning there is, such as congee or buttermilk." The taking of sākasūpeyya indicates whatever variations of flavoring are made with herbs and soup. It should be seen that maṃsarasādīnī—with the word ādi—includes all the remaining variations of flavoring. Therefore, it is said in the Mātikā Aṭṭhakathā (Kaṅkhā. Aṭṭha. Samasūpakapaṭiggahaṇasikkhāpadavaṇṇanā) that "except for soup, all the remaining variations of soup are called flavoring."

605.Samapuṇṇa means filled without exceeding the inner circular line of a bowl that is not used for dedication. Samabharita is a synonym for that. Phalāphalādī—with the word ādi—includes rice, etc. Heṭṭhā orohatī means falling downwards when shaken due to the absence of space on all sides. Because only cake heaped at the top resembles a diadem, it is called "pūvavaṭaṃsaka." The same method applies to pupphavaṭaṃsakā, etc.

Kenaci said, but that should not be accepted as essential. The statement "He does not accept almsfood heaped up" indicates accepting what was first heaped up afterwards. One who takes heaped-up food given into the bowl in his hand is not said to be accepting heaped-up almsfood, and it is not possible to know that he has accepted almsfood in equal measure. When "heaped up" is understood as a neuter noun in the instrumental case, this meaning is even more clearly evident.

Khambhaka Vagga Explanation is Finished.

4. Sakkacca Vagga Explanation

608.In the fourth vagga, sapadāna—here, dāna means cutting off, apadāna means that which is without cutting off from dāna, meaning without cutting off. Saha apadānena sapadānaṃ means together with not cutting off, without interruption, meaning without succession. Therefore, he says, "tattha tattha odhiṃ akatvā anupaṭipāṭiyā"—without making a boundary in each place, in an unbroken series.

611. At the time when kings announce with drums, "No life is to be killed," this is called the māghāta-time. Here, there is no offense for one who is ill and has not come; therefore, even for the ill, there is an offense. In the Sūpodanaviññatti Sikkhāpada, regarding unintentionally due to inattentiveness, in the Gaṇṭhipada it is said in all three places, "When one puts it in the mouth and then, regretting it, spits it out, 'unintentionally' is said when it enters due to dislike. 'Due to inattentiveness' is said when one suddenly takes and eats what has been requested or not requested, standing in that place."

614-615. Awareness of abundance is ujjhānasaññā. One who has that is ujjhānasaññī. Because it is said, "A peacock's egg is too large," a mouthful the size of a peacock's egg is not allowable. Some, however, say, "What is larger than a peacock's egg is not allowable." That should not be accepted, because only what is "too large" is prohibited, so no offense is seen in what is small. However, with this—"A peacock's egg is too large, a chicken's egg is too small; the average size of these"—it should be understood that even the small is rejected in terms of appropriateness, and no limit is shown.

The commentary on the Sakkaccavagga is finished.

5. Kabaḷavaggavaṇṇanā

618. In the fifth vagga, all the hand—here, the word hand should be seen applied to its parts, the fingers, as in "hand gesture," etc., because the usage prevalent for the whole also applies to a part; it is not allowable to put even one finger in the mouth.

The commentary on the Kabaḷavagga is finished.

6. Surusuruvaggavaṇṇanā

627. In the sixth vagga, cooled down means cold to the touch, meaning afflicted by cold. Silakabuddho is a term of ridicule. For they call anyone they see "Buddho" as a joke.

634. Vilīvacchatta means an umbrella made of bamboo strips. Tatthajātakadaṇḍakena kata means making the umbrella stick from the talipot palm by cutting the leaf together with a stick, just like cowherds and others do; this is said referring to that. Chattapādukāya vā ṭhitaṃ hotī—here, chattapādukā means an umbrella stand. "Umbrella" should be supplied to mean "an umbrella standing on such an umbrella stand in which the umbrella is placed so it does not fall." They also read "Chattaṃ chattapādukāya ṭhitaṃ," and the meaning is the same there as well.

637. Cāpo means a bow-like dhanuvikati curved in the middle like a crow's beak. Kodaṇḍo means a dhanuvikati with a round stick. Paṭimukka means entered, attached.

The commentary on the Surusuruvagga is finished.

7. Pādukavaggavaṇṇanā

647. In the seventh vagga, having become concealed—it seems that at night he went to a park, climbed a mango tree, and wandered about looking at mangoes from branch to branch. While he was doing that, the night dawned. He thought, "If I climb down and go now, they will see me and seize me as a thief. I will go in the night." Then he climbed up a branch and stayed hidden. This is said referring to that. As he was descending from the tree, grasping an overhanging branch, he stood between the two of them. This is said referring to that: "fallen from the tree between the two of them." Pāḷiyā atthaṃ na jānantī means they do not know the meaning of his being caught.

In the Jātaka Pāḷi (Jā. 1.4.33), however, this verse:

"All this is a deed done basely, neither remembers the Dhamma;
Both have fallen from their nature, both he who causes to recite the mantra;
And he who learns the mantra."

sabbamidaṃ carimaṃ kata means all this deed that has been done by us three persons is base, without limits, and unrighteous. Thus, having criticized his own thievish behavior and their disrespect for the mantras, and again blaming the other two, he said "ubho dhammaṃ na passare," etc. There, ubho means these two people do not see the ancient Dhamma worthy of respect, and therefore have fallen from the nature of Dhamma. For Dhamma, by way of its original arising, is called pakati (nature). And this was said:

"Dhamma, indeed, arose first,
Afterward, unrighteousness arose in the world" (Jā. 1.11.28);

Yo cāyaṃ means and he who sits down low and causes to recite the mantras, and he who sits high and learns them.

Sālīna This verse also:

"I eat rice with rice grown in the fields, pure, with meat sauce;
Therefore, I do not pursue this, the Dhamma pursued by the sages" (Jā. 1.4.34) –

suci means white, pure. Maṃsūpasecana means eating what is sprinkled with various kinds of meat preparations. The rest is evident.

Dhiratthū means "fie on it," may there be blame, meaning we criticize that. Laddhalābho speaks referring to gain of wealth and gain of fame. Vinipātanahetunā means by way of being the cause of ruin. Vutti nāma hotī means the livelihood, as stated, both kinds of gain, is called vutti, because it leads to ruin in the next world by way of turning to states of loss, and in this life by way of proceeding through unrighteous conduct. Evarūpā yā vuttī means whatever kind of livelihood consisting of gain of wealth and fame. Adhammacaraṇena vā—the word vā has the meaning of conjunction. Tva is the singular form of "you" in the sense of usage; or the reading is taṃ icceva vā. Asmā is a term for stone.

The commentary on the Pādukavagga is finished.

The rest is evident.

The Sekhiyakaṇḍa is finished.

What should be said regarding Adhikaraṇasamatha, we will show only in the places where it appears in the Aṭṭhakathā.

Thus ends the Bhikkhuvibhaṅgavaṇṇanā in the Sāratthadīpanī, commentary on the Vinaya Aṭṭhakathā, the Samantapāsādikā.

The Mahāvibhaṅga is finished.

The Mahāvibhaṅga is finished.

Namo tassa bhagavato arahato sammāsambuddhassa

Bhikkhunīvibhaṅgavaṇṇanā

1. Pārājikakaṇḍaṃ (Bhikkhunīvibhaṅgavaṇṇanā)

1. Paṭhamapārājikasikkhāpadavaṇṇanā

656. In the Bhikkhunīvibhaṅga, yo means the Vibhaṅga of the Bhikkhunīs. Migāranattā—this is said with the middle term omitted, he says, "but she is the granddaughter of Migāramātā." Migāramātā is a designation for Visākhā. Navakammādhiṭṭhāyika means administering new construction. The way in which the nuances should be penetrated is not too profound; there, retaining what is heard is what should be done. Because the activity of mindfulness is greater, and wisdom there is subordinate, it is said "satipubbaṅgamāya paññāyā". Satipubbaṅgamā means that mindfulness is foremost in her. Foremost here means being predominant, as in "manopubbaṅgamā," etc. In grasping the meaning, however, the activity of wisdom is greater, because the meaning to be penetrated is very profound, so he says "paññāpubbaṅgamāya satiyā". Ālasiyavirahitā means devoid of sloth. Just as other slothful ones remain sitting in the place where they are sitting, or standing in the place where they are standing, she is not like that, but accomplishes all duties with a vigorous mind.

satthuladdhūpasampadā by name. All the rest are saṅghato laddhūpasampadā. These, too, are of two kinds: those ordained in one Saṅgha and those ordained in both. Of these, those five hundred Sakyan women who went forth with Mahāpajāpatī Gotamī, they are ekatoupasampannā because they received ordination only from the Bhikkhu Saṅgha; the others are ubhatoupasampannā because they were ordained in both Saṅghas. But there are no Bhikkhunīs ordained by way of "Ehi Bhikkhunī" because there was no such ordination for them. If so, why is "Ehi Bhikkhunī" said here? Because of falling into the state of Sotāpatti by way of the teaching. For this Sotāpattita is by not taking what can be obtained somewhere, as in the Abhidhamma, in the section on the mind-element (Dhs. 160-161), the jhāna factor that can be obtained is not extracted for what has fallen into the stream of five-sense consciousness, because it is not possible anywhere by way of the teaching, as there in the section on the base (Dhs. 984 ff), the heart-base. And as by way of taking what cannot be obtained anywhere, as in the section on the state of remaining, as it is:

"And what person is one who remains in the same state? Here, a person has entered upon the realization of the fruit of stream-entry, and it is the time for the world-cycle to disintegrate; but the world-cycle would not disintegrate until this person realizes the fruit of stream-entry" (Pug. 17).

Likewise here, it should be understood as taking what cannot be obtained. This is a statement of supposition: "If the Blessed One were to say to some woman suitable for becoming a Bhikkhunī, 'Ehi Bhikkhunī,' then there would be such a thing as becoming a Bhikkhunī."

Why, then, did the Blessed One not say so? Because there were none who had done the deeds for it. Those, however, who state the reason as "because of being near and not near" and say "for Bhikkhus are always the Blessed One's close attendants and always near, therefore they alone deserve to be told 'Ehi Bhikkhu,' not Bhikkhunīs," that is merely their own opinion, because the Blessed One's being near and far establishes the possibility and impossibility. For this was said by the Blessed One—

"Even if a Bhikkhu, monks, were to follow me step by step, holding on to the edge of my Saṅghāṭi, and he were covetous, intensely lustful in sensual pleasures, with a mind of ill will, with corrupt thoughts, unmindful, without clear comprehension, unconcentrated, with a distracted mind, and uncontrolled faculties, then he is far away from me, and I am far away from him. Why is that? Because that Bhikkhu does not see the Dhamma, and not seeing the Dhamma, he does not see me. Even if a Bhikkhu were to live a hundred leagues away, and he were uncovetous, not intensely lustful in sensual pleasures, without a mind of ill will, with pure thoughts, with mindfulness established, with clear comprehension, concentrated, with a one-pointed mind, and controlled faculties, then he is close to me, and I am close to him. Why is that? Because that Bhikkhu sees the Dhamma, and seeing the Dhamma, he sees me" (Itivuttaka 92).

Therefore, the Blessed One's being near and not near is not the reason. However, the unsuitability of Bhikkhunīs for Ehibhikkhunūpasampadā should be understood as due to not having done the deeds for it.

If so, what was said to Bhaddā Kuṇḍalakesā in the Therīgāthā—

"Having knelt down, having bowed, I did reverence face to face;
'Come, Bhaddā,' he said to me; that was my ordination" (Therīgā. 109);

and in the Apadāna—

"When asked, the Leader said then, 'Come, Bhaddā!';
Then I was ordained, I saw a little water" (Apa. Therī 2.3.44);

in the Aṭṭhakathā (Therīgā. Aṭṭha. 111) "'Go to the Bhikkhunī monastery and be ordained near the Bhikkhunīs,' he said to me, he ordered. That order of the Blessed One was my ordination because it was the cause of ordination." In the Apadānagāthā, too, the meaning should be taken in the same way. Therefore, it must be concluded here that there is no such thing as Ehibhikkhunūpasampadā for Bhikkhunīs. Just as "Ehi Bhikkhunī" is said by way of Sotāpatti, likewise, "ordained by three refuges" is also said here by way of Sotāpatti, because Saraṇagamanūpasampadā is also not possible for Bhikkhunīs.

659. Because in the Bhikkhuvibhaṅga, instead of saying "should approve of bodily contact," it is said "should engage in," it is said "a Bhikkhu should not be made to commit an offense." Tabbahulanayena because of the preponderance of the arising of the action itself. For that designation is seen based on its preponderance, as in "Brāhmaṇa village." For even in a Brāhmaṇa village there are at least five families such as washermen. Sā means the arising of the action.

662. Tathevā means exactly so, by lust for bodily contact. The rest here is evident.

The commentary on the Paṭhamapārājikasikkhāpada is finished.

2. Explanation of the Second Pārājika Training Rule

666. In the second, from the statement "Why, venerable, knowing the pārājika Dhamma, did you engage in it?" and from the statement beginning with "Venerables, the eight pārājika Dhammas have been recited," having reached the Bhikkhunī Vibhanga, the training rules that are common and those that are uncommon, in the same originating event of the bhikkhus, establishing the matrix (mātika) with specific and non-specific details in the manner of, "Whatever bhikkhunī should intentionally engage in sexual intercourse, even with an animal, is defeated and no longer in communion," and then sequentially explaining the terms, distinctions of offenses, threefold analysis (tikaccheda), and the cases of non-offense, without leaving anything unsaid, she elaborated. However, it should be understood that only the uncommon stipulation (asādhāraṇapaññatti) has been elaborated here by those who compiled the Saṅgīti.

"And this pārājika was stipulated later," etc. If so, why was it established at this opportunity? He says, "Because it is paired with the former," etc., the meaning is that it is stated here because of its single connection with the former. And from the statement, "One of the eight pārājikas," it should be understood that she who conceals a fault is also only a fault-concealer. Although concealing a fault occurs due to affection, still, considering that the state of mind that transgresses the training rule is only displeasure (domanassa), "painful feeling (dukkhavedana)" is said. The rest here is self-explanatory.

The Explanation of the Second Pārājika Training Rule is Finished.

668. The third is self-explanatory.

4. Explanation of the Fourth Pārājika Training Rule

675. In the fourth: lokassādamittasanthavavasenā: "By way of intimacy and familiarity, which is called taste of the world (lokassāda)." To elucidate the same meaning by another method, "with lustful bodily contact" is said.

Tissitthiyo methunaṃ taṃ na seve: "She should not engage in that sexual intercourse with the three women" (pari. aṭṭha. 481) Those three women that were mentioned, she does not engage in that which is called sexual intercourse. Tayo purise: "Three men", approaching three men, she does not engage in sexual intercourse. Tayo ca anariyapaṇḍake: "Three not-noble neuters," approaching three not-noble ones, designated as उभतोब्यञ्जन (ubhatobyañjana, those with both sets of sex organs), and three eunuchs (paṇḍaka), she does not engage in sexual intercourse approaching these six people. Na cācare methunaṃ byañjanasmiṃ: "And she does not practice sexual intercourse on her sex organ (byañjana)" even in the manner of anuloma-pārājika. Chejjaṃ siyā methunadhammapaccayā: "There would be severing (chejja) because of sexual activity," this question is said regarding the eight-based case (aṭṭhavatthukaṃ). For her, while striving to incur bodily contact, which is the preliminary action of sexual activity, there is severing because of sexual activity. Severing is only severing (chedoyeva chejjaṃ).

Methunadhammassa pubbabhāgattā: "Because of being preliminary to sexual activity," by this, it shows that only bodily contact, which is preliminary to sexual activity, is called "sexual activity (methunadhamma)" there, not dual-dual attainment (dvayaṃdvayasamāpattī). Vaṇṇāvaṇṇo: "Praise or dispraise" refers to the two kinds of emission of semen. Gamanuppādana: "Producing movement" refers to the roaming. Sabbapadesū: "In all the locations," such as, "she approves of the taking of the edge of the outer robe or the ear," etc. The rest here is self-explanatory. Lustful bodily contact, enthusiasm, and fulfillment of the eighth base - these three are its factors (aṅgāni) here.

The Explanation of the Fourth Pārājika Training Rule is Finished.

The Explanation of the Pārājika Section in the Bhikkhunī Vibhanga is Finished.

The Pārājika Section is Finished.

2. Saṅghādisesa Section (Explanation of the Bhikkhunī Vibhanga)

1. Explanation of the First Saṅghādisesa Training Rule

679. In the first training rule of the Saṅghādisesa Section: dvīsu janesū: "Among two people," among two people who are agents (aḍḍakāraka). Yo kocī: "Whoever," whoever among those two, or someone else instructed by them. Dutiyassa ārocetī: "Informs a second," here too, it should be understood that the meaning is that whoever informs a second, whomever of the two people, in this way. He says, "dutiyassa ārocetīti etthāpi eseva nayo": "The same method applies here as well in 'informs a second.'" Gatigata: "Gone, gone" means long-standing.

Āpattī: "Offense" means incurring the offense. Saha vatthujjhācārā: "Together with transgression of the case," this word is નિસ્સક્ક (nissakka, without doubt) due to the context of instrumentality along with combination. Yaṃ: "Which" refers to the Dhamma. Nissāretī: "Expels," expels the offending bhikkhunī from the Saṅgha. This is a subjective usage in the sense of cause. For the Dhamma that is the cause of expulsion is called nissāraṇīyo (nissāraṇīyo, worthy of expulsion). It is only a reprimand (gīvā), not a pārājika, because it was taken without instruction. Just as it is not proper to accept slaves, female slaves, ponds, etc., so it is not proper to act as an agent for their sake. He says, "ayaṃ akappiyaaḍḍo nāma, na vaṭṭatī": "This is called an unallowable agent; it is not proper."

And here, if, having gone to the place of the legal question, she says, "This is our slave, female slave, pond, field, garden, garden site, cows, goats, chickens," etc., it is unallowable. "This is our gardener; this pond was given by such-and-such a name to the Saṅgha for washing utensils; the four requisites arising from this field, from this garden, the dairy products arising from these cows, buffaloes, goats, were given to the Saṅgha by such-and-such a name for" - it is proper to say this when asked or unasked. The rest here is self-explanatory. Acting as an agent without being requested, and the completion of acting as an agent - these two are its factors (aṅgāni) here.

The Explanation of the First Saṅghādisesa Training Rule is Finished.

2. Explanation of the Second Saṅghādisesa Training Rule

683. In the second: mallagaṇabhaṭiputtagaṇādika: In mallagaṇa etc. mallagaṇo means a group devoted to Narayana, doing meritorious deeds like establishing water-stations and digging ponds here and there. bhaṭiputtagaṇo means a group devoted to Kumara. Dhammagaṇo means a group devoted to the Teaching, a group doing various kinds of meritorious deeds is called. Gandhikaseṇī means a group making various kinds of fragrant products. Dussikaseṇī means a group of tailors. Kappagatika: Having gone to allowableness.

Vuṭṭhāpentiyā: "Ordaining," ordaining. "If she ordains a stolen bhikkhunī without asking permission in the manner stated above, there is a dukkata offense," they say. Because even noble ones ordain without knowing the rule, or because, at the end of the kammavācā, at the moment of offense, due to the harmonious agreement of the resultantly indeterminate, "ticitta (ticitta, threefold mind)" is said, it should be understood. The rest here is self-explanatory. Stolen bhikkhunī, perception of stolen bhikkhunī, ordination apart from a permitted reason - these three are its factors (aṅgāni) here.

The Explanation of the Second Saṅghādisesa Training Rule is Finished.

3. Explanation of the Third Saṅghādisesa Training Rule

692. In the third: parikkhepaṃ atikkāmentiyā: "Crossing the boundary (parikkhepa)," crossing the boundary of another village from one's own village. For from the statement "she should go to another village (gāmantaraṃ gaccheyyā)," there is an offense only when crossing the boundary of another village, not of one's own village. For another village is another village (gāmantaraṃ). Aparikkhittassa gāmassa upacāra: "The vicinity of a village without a boundary," here, by the word upacāra (upacāra, vicinity), the place fit for a boundary (parikkhepārahaṭṭhāna) is taken, counted as the first throw of a clod of earth from the house's vicinity, not the vicinity counted as the second throw of a clod of earth from there. He says, "parikkhepārahaṭṭhāna": "The place fit for a boundary." Therefore, in the Pāḷi, "crossing the vicinity (upacāraṃ atikkāmentiyā)" is said. Otherwise, just as in the training rule of entering a village at the wrong time, "for one crossing the boundary of a village with a boundary, for one trespassing on the vicinity of a village without a boundary" (pāci. 513) is said, so here too, it should say, "for one crossing the boundary of a village with a boundary, for one trespassing on the vicinity of a village without a boundary." While showing the meaning stated concisely by dividing it, he says, "apicetthā": "Moreover, here," etc. Vihārassa catugāmasādhāraṇattā: "Because the monastery is common to four villages," by this, he states the reason in "it is proper to go to one village from the monastery." For only because the monastery is common to four villages, is it proper to go to any one village among the four villages.

Yatthā: "Where" means in which river. "There is an offense of thullaccaya when lifting the first foot, there is an offense of saṅghādisesa when lifting the second foot," from this statement, there is an offense only for one crossing the river and going to the other side on foot. He says, "setunā gacchati, anāpattī": "She goes by a bridge; there is no offense," etc. Paratīrameva akkamantiyā anāpattī: "There is no offense for one stepping only on the far bank," there is no offense for one going by something else like a boat, without crossing the river, and stepping only on the far bank. Ubhayatīresu vicaranti, vaṭṭatī: "It is proper to wander on both banks," it should be understood that this is said to show merely the result of the decision to be stated above, even in the absence of crossing the river. Orimatīrameva āgacchati, āpattī: "She comes only to this bank; there is an offense," is said because of having descended intending to go to the far bank. Tameva tīra: "That very bank," that very near bank. Anāpattī: "There is no offense" because of the absence of intention to go to the far bank.

Tādise araññe: "In such a forest," in a forest with the characteristics stated as "everything beyond the outer post is forest" (vibha. 529). But how is it known that the forest is of that kind? He says, "tenevā": "Therefore," etc. By this statement of the commentary, it is known that even in such a place near the village, if the sight-range is abandoned, there is an offense if the sound-range is present. Those who are lost make a loud noise, he says, "maggamūḷhasaddena viyā": "Like the sound of being lost." Saddāyantiyā: "Making a sound." Purimāyo: "Those going ahead." Aññaṃ maggaṃ gaṇhātī: "She takes another path" because of being lost, not for abandoning; therefore, there is no offense for either. The rest here is self-explanatory. Uninterrupted singleness, incurring one of the going to another village, etc., absence of danger - these three are its factors (aṅgāni) here.

The Explanation of the Third Saṅghādisesa Training Rule is Finished.

4. Explanation of the Fourth Saṅghādisesa Training Rule

694. In the fourth: kārakagaṇassā: "Of the group that does the deed," of the group that does the deed of suspension (ukkhepanīyakamma). The forty-three divisions of the duty will become clear in the Khandhaka. Netthāravatte: "In the duty for extrication," in the duty that is the cause of extrication. The rest is self-explanatory. Having been suspended by Dhamma, by the deed, lifting up apart from a permitted reason - these two are its factors (aṅgāni) here.

The Explanation of the Fourth Saṅghādisesa Training Rule is Finished.

5. Explanation of the Fifth Saṅghādisesa Training Rule

701. In the fifth: etaṃ na vutta: "This was not said," this regulation that "the state of being unwashed of the bhikkhunī should be seen" was not said. Taṃ: "That" means that non-saying after regulating. Pāḷiyā sametī: "It agrees with the Pāḷi," it agrees with the Pāḷi stated without distinction in "unwashed together," and with this Pāḷi in "knowing that she is unwashed, she accepts." For if the state of being unwashed of a person is not a measure, what is the use of this statement, "knowing that she is unwashed?" Only so much would have to be said: "If both are unwashed, there is no offense; she accepts knowing that she is unwashed." "Ubhatoanavassutā honti, anavassutoti jānantī paṭiggaṇhātī," "If both are unwashed, there is no offense; she accepts knowing that she is unwashed" this is the meaning of this case of non-offense. If both are unwashed, there is no offense in any way. But if a bhikkhunī, being unwashed, accepts even from one who is washed, with the perception "he is unwashed," even then there is no offense. But even if she herself is unwashed, she knows another who is unwashed or washed to be "washed," there is only a dukkata. For this was said in the immediately preceding training rule, "Why, venerable, do you not accept? She is washed, venerable. Are you, venerable, washed? I am not washed, venerable." The rest here is self-explanatory. Anything consumable other than water and a toothpick, both being unwashed, taking with one's own hand, consuming - these four are its factors (aṅgāni) here.

The Explanation of the Fifth Saṅghādisesa Training Rule is Finished.

6. Explanation of the Sixth Saṅghādisesa Training Rule

705. In the sixth Parivara verse, this is the meaning: "She neither gives nor receives" (pari. aṭṭha. 481) means the instigator does not give, nor does the instigated take from her hand. "Therefore, there is no acceptance" means that for this very reason, there is no acceptance by the instigated from the hand of the instigator. "She incurs a grave offense" means even in such a situation, if she takes alms from the hand of one who has not stopped, the instigator incurs a Saṅghādisesa offense. "And that through the means of use" means that in incurring that offense, she incurs it through the means of use by the one who is being instigated. For at the end of the meal of the one being instigated, the instigator incurs a Saṅghādisesa. The rest here is self-explanatory. Being a human being, being male, taking and consuming chewable or edible things apart from a permitted reason constitutes instigation; taking by that statement, and the end of the other's meal: these are the three factors involved here.

The explanation of the Sixth Saṅghādisesa Training Rule is complete.

7. Explanation of the Seventh Saṅghādisesa Training Rule

709. In the seventh, "Are these the only nuns?" means: "Are these the only nuns?" "I am of them" means: "I am of them." The rest is self-explanatory.

The explanation of the Seventh Saṅghādisesa Training Rule is complete.

715. The eighth is self-explanatory.

9. Explanation of the Ninth Saṅghādisesa Training Rule

721. In the ninth, "Covering up faults" means covering up minor and insignificant faults. During the act of formal admonishment, two or three should be admonished together.

The explanation of the Ninth Saṅghādisesa Training Rule is complete.

727. The tenth is self-explanatory.

The explanation of the Saṅghādisesa offenses in the Bhikkhunī Vibhaṅga is complete.

The Saṅghādisesa Section is complete.

3. The Nissaggiya Section (Explanation of the Bhikkhunī Vibhaṅga)

733. In the Nissaggiya section, the first is self-explanatory.

740. In the second, "Having received it back, saying, 'I give it to the Lady'" means having relinquished it and received it back. Therefore, in the Mātikā Aṭṭhakathā also, it is said, "Even having received back what was relinquished, it should be presented just as it was given." "It should be presented just as it was given" means it should be presented just as it was given by the donor, it should be kept only in the period for unseasonal robes. Here, only the robe received through allocation becomes Nissaggiya; even after performing the Vinaya act, one does not obtain it oneself. The rest here is self-explanatory. Being an unseasonal robe, perceiving it as such, designating a seasonal robe through deceitful means, and receiving it back: these are the four factors involved here.

743. In the third, "This is mine" means this is mine. Because it was taken with personal recognition, a Pācittiya and a Dukkaṭa are stated. Otherwise, it should be made with the price of the goods. Being ordained, the converted robe not being subject to Vikalpa, intentionally taking or causing to take: these are the three factors involved here.

748-752. In the fourth, "Having given brought ghee" means having given her own. "Yamaka should be cooked" means ghee and oil should be mixed together and cooked. Intending to take through deceitful means, informing another, and receiving it: these are the three factors involved here.

753. In the fifth, "She" means Thullanandā. "This one" means this Sikkhamānā. "Having it made known means just making it known is the meaning" is said here, but in the Mātikā Aṭṭhakathā (Kaṅkhā. aṭṭha. explanation of the Aññacetāpana Sikkhaāpada), it is said, "Having another make it known means having another exchange it, saying, 'Bring this with your allowable goods.'" Therefore, the meaning of "having it made known" should also be seen as "having it exchanged." "She should have another make it known" means thinking, "Having given this to me, she will also bring another," she should have another make it known, saying, "I have no need of this; bring me that."

758. In the sixth, "Religious duty" means meritorious action. "To the Pāvārika" means to the cloth merchant. To whomever it was made known, for that one alone is there Nissaggiya and relinquishment and return; therefore, that Bhikkhunī, having relinquished it and received it back, should present it just as it was given, not take it herself. "For the sake of another" means for the sake of one of the robes, etc. "By one designated for another" means an explanation of the meaning for the former itself. "With requisites" means with allowable goods.

764. In the seventh, "Even by what is requested oneself" means even by what is requested oneself. Therefore, in the Pāḷi, it is said, "And with that requisite, even having requested it oneself," and therefore in the Mātikā Aṭṭhakathā, the meaning "by what is designated means even by what is requested oneself" is stated.

768-773. The eighth, ninth, and tenth are self-explanatory.

784. In the eleventh, since in a place where invitation has been given, a request should not be refused, therefore the Blessed One, in the place where invitation has been given in the context of a Dhamma invitation, shows the limit that "one may speak if there is a need," indicating that "at most, it should be requested up to four Kaṃsas." Therefore, in the Mātikā Aṭṭhakathā (Kaṅkhā. aṭṭha. explanation of the Garupāvuraṇa Sikkhaāpada), it is said, "Having it made known means, setting aside co-religionists and relatives who have invited, and being content with some other quality, one may speak if there is a need, and it should be requested."

788. The twelfth is self-explanatory.

The explanation of the Nissaggiya Pācittiya Training Rules in the Bhikkhunī Vibhaṅga is complete.

The Nissaggiya Section is complete.

4. The Pācittiya Section (Explanation of the Bhikkhunī Vibhaṅga)

1. Explanation of the Lasuṇa Vagga

793-797. In the Pācittiya section, in the first of the Lasuṇa Vagga, remembering the birth means remembering the birth. By nature itself means even without Sūpasampākādi. Badarasāḷava is a chewable modification made by drying and powdering jujube fruits. The rest here is self-explanatory. And consuming raw garlic: these are the two factors involved here.

798-802. The second, third, and fourth are self-explanatory.

812. In the fifth, "Above two joints" means, here, when inserting two fingers together, making one joint for each finger, it is above two joints. It should be understood that it is not proper above two joints if one finger is inserted. In the Mahāpaccari also, this same method is shown. However, with the reason of purifying water, even if there is enjoyment of contact, there is no offense within the stated limit.

815-817. In the sixth, "Having thrown it down" means having dropped it. "Dadhimatthu" means the cream of yogurt, the clear water in yogurt. The place near the hand of a Bhikkhu who is eating, or taking drinking water or a fan: these are the two factors involved here.

822. In the seventh, the statement "she accepts, there is an offense of Dukkaṭa" is the conclusion of the initial effort Dukkaṭa, therefore he says "It is not only in acceptance that it occurs," etc. "Measure" means the measure of the Pācittiya offense. It is with these two alone that there is a Pācittiya, not with other activities such as cooking, etc., is the meaning. To show the meaning that was stated in detail, he says "Therefore," etc. "That is contradictory to what was said earlier" means he says in reference to repeating what was said. For what is obtained by another request follows the side of what is obtained by this non-request in the absence of authorization, therefore, below, without stating a distinction in the actions of doing and having done in what is obtained by non-request, stating a distinction here is contradictory to what was said earlier. If here, there is a Pācittiya in doing, there should also be a Pācittiya in having done. If there is a Dukkaṭa in having done, there should also be a Dukkaṭa in doing. For there is no distinction in doing or having done, therefore the conclusion here is that even if one enjoys what is obtained by another request by doing or having done the cooking, etc., oneself, there is only a Dukkaṭa. "Stated without distinction" means stated generally in terms of doing and having done. The rest here is self-explanatory. Requesting or having requested one of the seven grains, receiving it, and consuming it after doing or having done the cooking, etc.: these are the three factors involved here.

824. In the eighth, "Nibbiṭṭho" means established. "Keṇī" is a term for the income that must be given to the king. "Another place" means another place such as a village or district. The rest here is self-explanatory. The state of defecation, not looking around, the place of throwing away, being behind a wall or fence, throwing away or having thrown away: these are the five factors involved here.

830. In the ninth, "Of all" means of the Bhikkhu and the Bhikkhunī. Here, the field guards and the monastery caretakers are the owners themselves.

836. In the tenth, "With one effort" means with one effort of looking in one direction. "Of those same ones" means of those whose dancing she sees. Although a Pācittiya for dancing, etc., oneself is not stated in the Pāḷi, to show that it should be taken by the authority of the Aṭṭhakathā, he says "stated in all the Aṭṭhakathās." "Standing in the ārāma" means not only standing, but one obtains it by going here and there with all the postures; however, "standing in the ārāma" is said to show the state of being included in the ārāma. Otherwise, even sitting, one would not obtain it, is said in all three Gaṇṭhipadas. The rest here is self-explanatory. Being one of the dances, etc., going apart from a permitted reason, seeing or hearing: these are the three factors involved here.

The explanation of the Lasuṇa Vagga is complete.

2. Explanation of the Andhakāra Vagga

841. In the first of the Andhakāra Vagga, "For giving or for worship" means for the cause of giving or for the cause of worship. "Manteti" means speaks. Being dark at night, the place near a man's hand or conversing, the absence of a companion, expecting in secret: these are the four factors involved here.

842-846. The second, third, and fourth are self-explanatory.

856-857. In the fifth, "For one going out without raining" is said in reference to one who, sitting inside being covered, goes away. "The boundary is twelve cubits," they say. "In a place not suitable for a Pallaṅka" means in a place not suitable or sufficient for a cross-legged seat. Having eaten beforehand, sitting inside the house, the seat not being suitable for a Pallaṅka, not asking permission apart from a permitted reason, exceeding the stated limit: these are the five factors involved here.

859-864. The sixth, seventh, etc., are self-explanatory.

The explanation of the Andhakāra Vagga is complete.

3. Explanation of the Nagga Vagga

883-887. The first and second of the Nagga Vagga are self-explanatory.

893. In the third, "Having taken apart" means having taken apart a poorly sewn robe for the purpose of sewing it again, having unraveled it. "Apart from four or five days" means having exceeded five days from the day of unraveling. Being an undergarment, an outer robe, or a Sanghaṭi, being owned by an ordained one, unraveling or having unraveled for the purpose of sewing, exceeding five days apart from a permitted reason, abandoning the task: these are the five factors involved here.

898. In the fourth, "Of the five robes" means of these five robes: the triple robe, the bathing cloth, and the Saṅkacchikā. Being one of the five robes, exceeding five days, the absence of a permitted reason, not converting: these are the four factors involved here.

902. The fifth is self-explanatory.

907. In the sixth, "Robe gain" means a robe to be gained. Being the last of what is not subject to Vikalpa, the state of being allocated to the Saṅgha, creating an obstacle without showing the benefit: these are the three factors involved here.

911. The seventh is self-explanatory.

916. In the eighth, kumbhathūṇaṃ means the sound of a pot (kumbha), and those who play and sport with it, or whose skill it is, are kumbhathūṇikā. Therefore, it is said, "playing with a pot." However, in the Dīghanikāyaṭṭhakathā (Dī. Ni. Aṭṭha. 1.13), it is said, "kumbhathūṇaṃ means a square sounding board." Caturassaambaṇakatāḷaṃ means a musical instrument made by creating a square sounding board from the heartwood of a tree, ivory, or anything else, and covering it with leather on four sides. Bimbisaka is another name for the same; those who play it, or whose skill it is, are kumbhathūṇikā. Therefore, it is said, "they also call them bimbisaka players." Regarding the robes of a samaṇa, giving to others besides one's co-religionists and parents, and its being not occasional are the three factors involved here.

920. The ninth is clear in meaning.

927. In the tenth, dhammikaṃ kathinuddhāra means the dissolving of the kathina. When a lay follower, wishing to give non-seasonal robes to all the bhikkhunīs, gives an amount equal to or greater than the benefit based on the thread-frame and requests the Saṅgha of bhikkhunīs, in concord, to dissolve the kathina by a formal act with a motion and one proclamation, that dissolution is called justifiable, and such a dissolving of the kathina is what is meant here. The rest is clear in meaning.

The commentary on the Naggavagga is complete.

932. In the Tuvaṭṭavagga, everything is clear in meaning.

5. Cittāgāravaggavaṇṇanā

978. In the first of the Cittāgāravagga, kīḷanaupavana is said with reference to one situated within the city, and kīḷanuyyāna is said with reference to one situated outside the city. Pāṭekkā āpattiyo means offenses counted by the number of times the neck is turned, not by the number of blinks. From the statement, "they build royal palaces, etc., in the vicinity of the monastery; there is no offense for looking at them," it is also established that "within the monastery, one is allowed to go here and there to watch dances, etc."

982. The second and following are clear in meaning.

1015. In the ninth, with regard to elephants, etc., the word sippa (skill) should be connected to each individually, and similarly, with regard to Athabbaṇa, etc., the word manta (spell) should be connected. There, āthabbaṇamanto means a spell prescribed by the Athabbaṇa Veda that causes harm to others; khīlanamanto means a death spell cast by consecrating a stake of hardwood and driving it into the ground; agadappayogo means neutralizing poison; nāgamaṇḍala means a spell-bound circle for the purpose of preventing snakes from entering.

1018. The tenth is clear in meaning.

The commentary on the Cittāgāravagga is complete.

1021. In the Ārāmavagga, everything is clear in meaning.

1067. In the Gabbhinivagga as well, everything is very easy to understand.

8. Kumāribhūtavaggavaṇṇanā

1119. In the first of the Kumāribhūtavagga, sabbapaṭhamā dve mahāsikkhamānā means the two sikkhamānās mentioned first in the Gabbhinivagga. Sikkhamānā icceva vattabbā means that they should be referred to as such in acts of conferral of consent, etc. Gihigatāti vā kumāribhūtāti vā na বক্তব্যা means that if they say "gone to the state of a laywoman" or "become a maiden," the act is invalidated. From here until the end of the ninth, the meaning is clear.

1163. In the tenth, apubbasamuṭṭhānasīsa refers to a type of origin not sanctioned among the thirteen types of origin, beginning with the origin from the first pārājika offense. It is called "apubbasamuṭṭhānasīsa" because a type of origin like that has not occurred before.

1166. The eleventh and following are clear in meaning.

The commentary on the Kumāribhūtavagga is complete.

9. Chattupāhanavaggavaṇṇanā

1214. In the eleventh of the Chattupāhanavagga, upacāraṃ sandhāyā means with reference to the surrounding twelve-cubit vicinity. Everywhere else, the rest is clear in meaning.

The commentary on the Chattupāhanavagga is complete.

acittakāni, since offenses are committed merely by seeing them, knowing whether they are dancing or displaying their beauty, or bathing, they should be understood as lokavajjānī (worldly blameworthy). Corīvuṭṭhāpanādīni (assisting a thief, etc.) are sacittakāni (involving intention), since the occurrence of an offense is possible only when the object is known in cases such as recognizing the thing with "corī" etc; upasampadādinam (ordination etc.) are paṇṇattivajjāni (blameworthy by rule), since they should not be done with an entirely unwholesome state of mind. It is stated in all three gaṇṭhipadesu that "Here, 'involving intention' and 'not involving intention' should be taken in terms of knowing or not knowing the object, not in terms of the imposition or knowledge/non-knowledge." The rest here is clear in meaning.

The Khuddakavaṇṇanā on the Bhikkhunīvibhaṅga is complete.

The Pācittiyakaṇḍa is complete.

5. Pāṭidesanīyakaṇḍaṃ (bhikkhunīvibhaṅgavaṇṇanā)

Pāṭidesanīyasikkhāpadavaṇṇanā

1228. The connection is that the eight Pāṭidesanīya (Offenses to be Confessed) are included in the Saṅgaha briefly. Pāḷivinimuttakesū means in the case of ghee etc., not mentioned in the Pāḷi.

The commentary on the Pāṭidesanīyasikkhāpada is complete.

The Pāṭidesanīyakaṇḍa is complete.

tesanti of those Sekhiyas. Sattādhikaraṇavhayā means designated as the seven Adhikaraṇa-samathas (Rules for settling disputes). The meaning is that those who are wise call that decision of the matter just like that.

Sabbāsavapahaṃ magganti having attained the path of Arahatship, which destroys all āsavas, patvā having generated it in their own mental continuums. Passantu nibbutinti may they realize Nibbāna with the eye of the wisdom of the path, or the reading is, may they attain it. There, nibbuti should be taken to mean the khandha-parinibbāna.