Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Canon of Monastic Discipline

Commentary on the Supplement

The Sixteen Great Divisions

Explanation of the Enactment Section

1. Therein, that which by that Blessed One... etc. "was laid down" - this is the summary meaning of the question proceeding in the manner beginning thus: That Blessed One who, requested by the General of the Dhamma - who had placed his joined palms raised by the force of reverence and esteem for the true Dhamma upon his head - for the sake of the long endurance of the dispensation, laid down the regulation of the discipline dependent on ten reasons; by that Blessed One who knew the time of laying down each and every training rule, who saw the ten reasons for each and every laying down of a training rule; furthermore, who knew through the knowledge of past lives and so forth, who saw with the divine eye, who knew through the three knowledges or through the six direct knowledges, who saw with the all-seeing eye unobstructed everywhere, who knew through the wisdom capable of knowing all phenomena, who saw with the exceedingly purified fleshly eye even the forms of all beings that have gone beyond the range of sight and gone beyond walls and so forth, who knew through the penetrative wisdom that accomplishes one's own welfare and has concentration as its proximate cause, who saw through the teaching wisdom that accomplishes the welfare of others and has compassion as its proximate cause, the Worthy One, the perfectly Self-awakened One - "that which was laid down as the first expulsion, where was it laid down, referring to whom was it laid down, in what case was it laid down, is there a regulation therein... etc. by whom was it brought?"

2. Regarding the question and answer, "Where was the first expulsion laid down by that Blessed One, who knows and sees, the Worthy One, the perfectly Self-awakened One?" - this is merely the taking up again of the opening phrase that came in the question. "Where was it laid down? It was laid down at Vesālī; referring to whom? Referring to Sudinna the Kalanda's son" - in this manner, by this method, here too each phrase was answered only after being questioned. "One regulation" means: "Whatever monk should engage in sexual intercourse, he is expelled, not in communion" - this is the one regulation. "Two supplementary regulations" means: "Even with a female animal" and "Without having renounced the training" - these were stated by way of the cases of the female monkey and the son of Vajjiputta - these are the two supplementary regulations. By this much, two sections of the question "Is there a regulation, a supplementary regulation, a regulation for what has not arisen?" have been answered. But to answer the third, it was said "A regulation for what has not arisen is not there in that case." For this regulation for what has not arisen is one laid down when a fault has not yet arisen; that has come only for bhikkhunīs by way of the eight weighty principles, and does not exist elsewhere. Therefore it was said "A regulation for what has not arisen is not there in that case." "A regulation applying everywhere" means: a regulation applying everywhere both in the Middle Country and in the border regions. By a group with a Vinaya expert as the fifth, "the full ordination, shoes with multiple linings, regular bathing, leather coverings" - these four training rules are regulations only in the Middle Country. Only here does an offence arise through these, not in the border regions. All the remaining ones are called regulations applying everywhere.

"A common regulation" means: a regulation common to both monks and nuns; for a training rule laid down only for monks alone or only for nuns alone is called a regulation not shared. But this, when the case arose referring to a monk, was also laid down for nuns thus: "Whatever nun should willingly engage in sexual intercourse, even with a male animal, she is expelled, not in communion." For they do not have merely the adjudicated case, but they do have the training rule; therefore it was said "a common regulation." The same method applies also to "a two-sided regulation." For here the difference is merely in the wording; because it is common to both monks and nuns, it is a common regulation; because it was laid down for both, it is a two-sided regulation. But there is no difference in meaning.

"Grounded in the introduction" means: because in the passage "Whoever should have an offence, let him reveal it," all offences are included therein, it is grounded in the introduction; the meaning is: it is included in the introduction. "By the second recitation" means: although grounded in the introduction and included in the introduction, it comes up for recitation by the second recitation itself, beginning with "These are the four rules entailing expulsion." "Of the four failures" means: of failure in morality and so forth. For the first two classes of offences are called failure in morality, and the remaining five are called failure in conduct. Wrong view and extreme view are called failure in view, and the six training rules laid down on account of livelihood are called failure in livelihood. Thus, of these four failures, this expulsion is called failure in morality.

"By one origin" means: by one origin that has two factors. For here the mind is a factor, but one commits the offence through the body. Therefore it was said "It originates from the body and from the mind." "It is appeased by two settlements" means: when questioned face to face "You have committed an offence," he acknowledges "Yes, I have committed an offence." Thereupon the disputes, quarrels, and contentions are settled, and it is possible, having removed that person, to carry out the observance day or the invitation ceremony. Thus it is appeased by two settlements - by a verdict in the presence and by carrying out on acknowledgement, and no trouble arises on account of that. But what was said above in the chapter on regulations, "By which settlement is it not appeased?" - that was said with reference to this meaning: it is not possible to apply the settlement and render it a non-offence.

"The regulation is the monastic discipline" means the matrix stated in the manner beginning with "whatever monk" is the regulation, the monastic discipline - this is the meaning. "Classification" refers to the word-analysis. For "classification" is indeed the name for the analysis. "Non-restraint" means transgression. "Restraint" means non-transgression. "Those for whom it is current" means those for whom the entire Vinaya Piṭaka and the commentaries are thoroughly learnt - this is the meaning. "They keep it" means they keep this first expulsion both by text and by meaning. For it is not possible for one who does not know the entire Vinaya Piṭaka to know the meaning of this. "By whom was it brought" means by whom was this first expulsion brought down to the present day both by way of text and by way of meaning. "Brought down in succession" means brought down through succession.

3. Now, to show the lineage through which it was handed down, verses were established by the great elders of old in the manner beginning with "Upāli and Dāsaka." Therein, what should be said has already been stated in the Commentary on the Introduction. By this method, the determination should be understood also in the questions and answers concerning the second Pārājika and so forth.

The commentary on the section on prescriptions in the Mahāvibhaṅga is finished.

Explanation of the Offence Committed Section, Etc.

157. Hereafter, the section on how many offences are committed, beginning with "Engaging in sexual intercourse, how many offences does one commit?"; the section on failures, beginning with "The offences of one engaging in sexual intercourse - of the four failures, how many failures do they partake of?"; the section on inclusion, beginning with "The offences of one engaging in sexual intercourse - among the seven classes of offences, in how many classes of offences are they included?"; the section on origins, beginning with "The offences of one engaging in sexual intercourse - of the six origins of offences, from how many origins do they originate?"; the section on legal issues, beginning with "The offences of one engaging in sexual intercourse - of the four legal issues, which legal issue is it?"; the section on settlements, beginning with "The offences of one engaging in sexual intercourse - of the seven settlements, by how many settlements are they settled?"; and the combined section immediately following that - these seven sections are clear in meaning.

188. Thereafter, by the method beginning with "where was the expulsion laid down on account of engaging in sexual intercourse," there is again one round of regulation by way of condition, and by means of that, seven rounds beginning with the round of offences committed, similar to the previous ones - thus a further eight rounds are stated, and these too are clear in meaning. Thus these eight, and the former eight - sixteen rounds are shown in the Mahāvibhaṅga. Thereafter, by the same method, sixteen rounds have come in the Bhikkhunīvibhaṅga as well - thus these thirty-two rounds in both Vibhaṅgas should be understood according to the method of the canonical text itself. For there is nothing here that has not been previously determined.

In the Mahāvibhaṅga and in the Bhikkhunīvibhaṅga

the commentary on the sixteen great sections is finished.

Explanation of the Origin Heading

257. Now, for the immediately following discussion on origination, "non-self - thus is the determination" means non-self - thus is determined. "Of those phenomena of similar nature" means of conditioned phenomena that are similar by way of the characteristic of impermanence and so forth. "Not even the mere name is known" means not even the mere name is discerned. "Destruction of suffering" means the annihilation of suffering. "The chapters and the matrix" means the chapters and the matrix - this is the meaning. Or this itself is the reading. "The origination has been made certain" means the origination is certainly made, determinately made; the meaning is certain origination. By this, the inclusion of the three training rules concerning the declaration of a factual matter, the rehabilitation of a female thief, and the unauthorised one should be understood. For these very three training rules have certain origination, and have origination unconfused with others.

"Confusion and source and other things" means other things as well as confusion and source. Therein, by the word "confusion," the inclusion of confusion of origination should be understood, for apart from those three training rules, the remaining ones have confused origination. By the word "source," the source reckoned as the place of laying down of the training rules should be understood. "Are seen above in the discourse" means these three - the determination of origination, the confusion, and the source of the training rules - are seen in the discourse itself; the meaning is they are discerned. Therein, in the first method beginning with "it originates by one origination, it originates from body and from mind," the determination of origination and the confusion are seen. But the other, namely the source -

Thus it is seen above; it should be understood as being seen in the discourse that comes later.

The meaning of the verse "In the two analyses" is this - whatever training rule is laid down in the two analyses that monks and nuns recite on the Observance day, I shall declare its origination according to the true method; listen to me regarding that.

"And matchmaking and admonition" means matchmaking and admonition. "And the extra robe" means the extra robe; the meaning is the kathina. "The hair rules and the step-purification rule" means sheep's wool and the step-purification rule. "The factual and by arrangement" means the declaration of a factual matter and setting out on a journey by arrangement. "And theft-teaching and the female thief" means the caravan of thieves and the teaching of Dhamma to a non-sick person holding a parasol and the rehabilitation of a female thief. "With the unauthorised - thirteen" means together with one unauthorised by mother, father, and husband, these are thirteen originations. "Similar ones are seen here" means here in the two analyses, under each one of these thirteen origination headings, other similar originations are also seen.

Explanation of the Origin of the First Pārājika

258. Now, in order to show those, "sexual intercourse, emission and physical contact" and so forth was stated. Therein, "sexual intercourse" - this firstly is called the first expulsion rule, which is one origination heading; the rest are similar to it. Therein, "emission and physical contact" means the emission of semen and bodily contact. "The first undetermined" means the first undetermined training rule. "Previously approached and arranged" means the training rule "a monk who knowingly has previously approached" and the training rule concerning almsfood arranged by a nun. "In a secret place with a nun" means the training rule concerning sitting in a secret place together with a nun.

"With a married couple, two in secret" means the training rule concerning intruding and sitting in a family where there is food, and the two training rules concerning sitting in a secret place. "Finger, playing in water" means the training rule concerning poking with a finger and the training rule concerning playing in water. "Blow and brandishing" means the training rule concerning giving a blow and the training rule concerning brandishing the palm of the hand as a weapon. "And fifty-three training rules" means the fifty-three training rules beginning with wearing the lower robe evenly all round, which are stated at the end of the Minor Section commentary.

"Going below, lustful" means the training rule for nuns concerning going below, and the training rule concerning travelling between villages, and the training rule concerning receiving edible and eatable food from the hand of one who is lustful while being lustful oneself. "Palm-polished and plain" means striking with the palm, polished with lac, and accepting a water-purification cloth and so forth. "Completed the rains retreat and exhortation" means the training rules concerning the rains retreat of five or six leagues, and the training rule concerning not going for exhortation. "Not attending upon the woman preceptor" means the training rule stated as "whatever nun should not attend upon the woman preceptor who ordained her for two years."

"These trainings" means these training rules; a change of gender has been made. "Made bodily and mental" means made originating from body and mind.

Explanation of the Origin of the Second Pārājika

259. "Not given" - this, firstly, is one origin-heading as either "taking what is not given" or "the second expulsion," the rest are similar to that. Therein, "strife, super-human" refers to the training rules concerning human form and super-human states. "Lewd, for one desiring oneself" refers to the training rules concerning lewd speech and self-gratification. "Groundless, belonging to another class" refers to the two training rules concerning corrupt intent. "Undetermined, companion" refers to the second undetermined training rule.

"Taking by force, diverting" refers to taking back a robe after having given it oneself, and diverting what belongs to the Community to oneself. "Falsehood, disparaging speech and divisive speech" refers to false speech, disparaging speech, and creating division among monks. "Lewd, digging earth" refers to the announcing of a grave offence and digging earth. "What has come to be, having understood, makes one look down upon" refers to the training rules concerning vegetation, evasive speech, and causing contempt.

"Expulsion and sprinkling" refers to expelling from a dwelling and sprinkling grass and the like with water. "Because of material gains, one who has finished eating" refers to the training rule "instructing nuns because of material gains," and the training rule concerning eating non-remainder edible food and the like after having finished eating. "Come, disrespect, frightening" refers to the training rule "come, friend, to the village or," and disrespect, and frightening a monk. "And hiding away and life" refers to the training rule concerning hiding away bowls and the like, and deliberately depriving a living being of life.

"Knowingly, containing living beings, action" refers to the training rule concerning knowingly using water containing living beings, and inciting the reopening of a legal proceeding. "Less than, communion, and removal" refers to the training rule concerning one under twenty years, the training rule concerning living in communion with one who has been suspended, and the training rule concerning associating with a novice who has been expelled. "Legitimate question, perplexity" refers to the training rule concerning being spoken to in accordance with the Dhamma, and the training rule that has come as "leading to perplexity." "Delusion, and with unfounded charge" refers to the pācittiya training rule concerning causing confusion, and the training rule concerning intimidation with an unfounded saṅghādisesa charge.

"Remorse, legally valid, robe, having given" refers to arousing remorse, and complaining after having given consent to legally valid proceedings, and complaining after having given a robe. "Should divert to an individual" refers to the training rule concerning diverting what belongs to the Community to an individual. "What will you, improper time, taking by force" refers to the training rule that has come as "what will this man do for you, venerable lady," and the training rule concerning distributing after determining an out-of-season robe as an in-season robe, and the training rule concerning taking back a robe after having exchanged it with a nun. "Wrongly grasped, and with hell" refers to the training rule concerning causing contempt in another through what is wrongly grasped and wrongly held, and the training rule concerning cursing with hell or with the holy life.

"Group, analysis, weak" refers to the training rules stated as "should obstruct the group's robe-gain," and "should obstruct a legitimate robe-distribution," and "should let the robe-season pass in the expectation of a poor robe." "Kathina, comfort, and dwelling" refers to the training rules stated as "should obstruct a legitimate removal of the kathina, should deliberately cause discomfort to a nun, should give a dwelling to a nun and then, angry and displeased, expel her." "Reviling, fierce, stingy" refers to the training rules stated as "should revile or abuse a monk, should in a fit of anger abuse the group, should be stingy regarding families." "Pregnant woman, and nursing mother" refers to the training rules stated as "should ordain a pregnant woman, should ordain a nursing mother."

"Two years, training, by the Community" refers to the training rules stated as "should ordain a trainee who has not trained for two years in the six rules, should ordain a trainee who has trained but has not been authorised by the Community." "And three indeed, one who has lived with a man" refers to the training rules stated concerning one who has lived with a man under twelve years, one who has lived with a man of full twelve years, "not trained for two years in the six rules, trained for two years, not authorised by the Community." "Young female novice, three" refers to the three stated by the method beginning with "a young female novice under twenty years." "Less than twelve, authorised" refers to the pair of training rules stated as "should ordain one under twelve years, should ordain one of full twelve years who has not been authorised by the Community."

"Enough for now, dweller in sorrow" refers to the pair of training rules stated as "Enough for now, lady, with your ordaining" and "She should ordain a trainee who is fierce and a dweller in sorrow." "Consent, and annually, two" refers to the triad of training rules stated as "She should ordain a trainee by giving consent on behalf of one under probation, she should ordain annually, she should ordain two in one rains." "Made with three origins" means made with a triad of origins.

Explanation of the Origin of the Go-Between Offence

260. "Matchmaking, hut, dwelling" means matchmaking, building a hut by begging, and building a large dwelling. "And washing and formal acceptance" means having old robes washed by an unrelated nun and accepting robes. "Asking for beyond, bringing" means asking an unrelated householder for a robe and the training rule concerning accepting beyond that. "For both and by messenger" means the two training rules that come as "robe-exchange funds have been prepared" and the training rule concerning robe-exchange funds sent by messenger.

"Pure silk, two portions, six years, the sitting cloth" means the five training rules beginning with "a rug mixed with silk" and so forth. "Neglecting and silver" means the washing of sheep's wool that comes in the Vibhaṅga as "neglecting the recitation" and the training rule concerning accepting silver. "Both of various kinds" means the two training rules concerning trading in silver and buying and selling.

"Deficient bindings and rainy season cloth" means the training rule concerning a bowl with fewer than five mends and the training rule concerning the rainy season cloth. "Yarn and with assignment" means having a robe woven after asking for yarn and approaching a weaver to have a robe assigned. "And door, giving, sewing" means the three training rules stated as up to the door-frame for placing a bolt, "one should give a robe to an unrelated nun, one should sew a robe." "And cake, requisite, and light" means the training rule concerning invitation to bring cakes or pastries, and the training rules concerning the four-month requisite invitation and lighting a lamp.

"Jewel, needle, and bed, cotton, sitting cloth, and itch, and rainy season cloth with the Fortunate One" means the jewel training rule and the seven training rules beginning with the needle-case training rule and so forth. "Asking for, another, and getting in exchange, two belonging to the monastic community, belonging to a group, two individual, light and heavy" means the nine training rules beginning with "whatever nun, having asked for one thing, should ask for another" and so forth. "Two food scraps and cloak" means the two food-scrap training rules stated thus: "one should throw or cause to be thrown faeces, urine, rubbish, or food scraps over a wall or over a fence, one should throw or cause to be thrown on green plants" and the water-cloak training rule. "And with ascetic's robe" means this is said with reference to "one should give an ascetic's robe."

Explanation of the Origin of the Formal Admonition

261. "Schism-following, difficult to admonish, corrupting, gross offence, and view" means the training rules concerning following a schism, being difficult to admonish, corrupting families, concealing a gross offence, and not relinquishing a wrong view. "Consent, with loud laughter, and two" means the training rule concerning going without giving consent, and the pair of training rules concerning going and sitting in houses with loud laughter. "And two sounds" means the pair of training rules "I shall go among houses quietly" and "I shall sit quietly." "Should not speak" means the training rule "I shall not speak with a mouthful of food."

"On the ground, on a low seat, standing, from behind, and by a side road" means having sat on the ground, having sat on a low seat; the training rules concerning teaching the Dhamma by one standing to one seated, by one going behind to one going in front, and by one going by a side road to one going by the road. "Fault-following and seizing" means the three defeats reckoned as concealing an offence, following one who has been suspended, and seizing by the hand and so forth. "In rehabilitation, renunciation" means the pair of training rules stated as "without consulting the acting Saṅgha, not knowing the wish of the group, she should rehabilitate" and "I renounce the Buddha."

"In what, in company, two, killing" means the training rules stated as "rejected in whatever legal case," and "bhikkhunīs living in company," and "whatever bhikkhunī should speak thus: 'Ladies, you just live in company,'" and "she should strike herself again and again and weep." "Unstitching, and for the afflicted" means the pair of training rules stated as "having unstitched or having caused to be unstitched a bhikkhunī's robe" and "the afflicted co-resident." "Again in company, not appeasement" means the training rule concerning associating again stated as "she should live in company with a householder or a householder's son," and the training rule stated as when told "Come, lady, settle this legal case," having agreed "Very well," she afterwards, without any obstacle, should not settle it. "And monastery, invitation ceremony" means the pair of training rules stated as "knowingly she should enter a monastery where monks are present without asking permission" and "she should not invite the community of both sides on three grounds."

"Fortnightly, co-resident, two" means the training rule stated as "fortnightly a bhikkhunī should request two things from the bhikkhu Saṅgha," and the pair of training rules stated as "having ordained a co-resident, she should neither support her for two years" and "having ordained a co-resident, she should not go apart." "Robe and following" means the pair of training rules stated as "if you, lady, will give me a robe, then I shall ordain you" and "if you, lady, will follow me for two years, then I shall ordain you."

Explanation of the Origin of the Kaṭhina

262. "Withdrawn kathina-privilege three" means the three training rules stated from the very beginning as "when the robe is finished, when the kathina-privilege has been withdrawn by the monk." "First bowl and medicine" means the first bowl training rule stated as "an extra bowl for ten days at most" and the training rule stated as "medicines to be kept." "Emergency and also dangerous" means the emergency robe training rule and the immediately following dangerous training rule. "By one departing or two" means the two training rules stated in the chapter on plant life as "one departing should not leave it without lifting it up."

"Dwelling, succession" means the two training rules stated as "having gone to a bhikkhunī's dwelling, one should instruct the bhikkhunīs" and "there is an offence of expiation for eating in succession." "Not leftover, invitation" means the two training rules stated as "food that is not leftover, whether hard food or soft food" and "being invited, having a meal." "Consideration, of the king, at improper time" means the three training rules stated as "having himself assigned a robe" and "of a king, a noble warrior" and "should enter a village at an improper time." "And by giving directions with forest dweller" means the two training rules stated as "standing as if giving directions" and "in such forest dwelling places without prior arrangement."

"And accusation-accumulation" means the two training rules stated as "one who makes accusations" and "should accumulate bowls." "Before, after, and at improper time" means the three training rules stated as "whatever bhikkhunī, having visited families before the meal" and "having visited families after the meal" and "having visited families at an improper time." "Five-day, transferring" means the two training rules stated as "should exceed the five-day outer robe wearing" and "should keep a robe-transferring cloth." "Two also with public rest-house" means the two training rules stated together with public rest-house thus: "should use a public rest-house robe without relinquishing it, should set out on a journey without relinquishing the public rest-house."

"In the groin and on the seat too" means the two training rules stated as "a boil arisen in the groin" and "should sit on a seat in front of a monk without asking permission."

Explanation of the Origin of the Sheep's Wool

263. "Goat wool, two sleeping places" means the goat wool training rule and the two sharing-a-sleeping-place training rules. "Removable, almsfood eating" means the removable-legs training rule and the rest-house almsfood eating training rule. "Group, improper time, storage" means the three training rules on group eating, eating at improper times, and storing food. "With toothpick, naked ascetic" means the toothpick training rule and the naked ascetic training rule. "Parading army, battle" means the three training rules stated as "should go to see a parading army, should stay with an army, battle or etc. or should go to see a troop review." "Intoxicating liquor, within, bathing" means the intoxicating liquor training rule and the bathing within a fortnight training rule. "Discolouring, two confessable" means the training rule stated as "of the three means of discolouring" and the remaining two confessable rules. "Garlic, attending, dancing" means the garlic training rule, the training rule stated as "should attend upon a monk who is eating with water or a fan," and the training rule stated as "should go to see dancing or singing or music." From here onwards they write having deviated from the text. However, we shall explain the meaning as follows; thus the sequence here should be understood.

"Bathing, spreading, sleeping place" means the three training rules stated as "should bathe naked, should use a single spread as both cover and underlay, should share a single bed." "Within the country, likewise outside" means the two training rules stated as "within the country deemed dangerous, outside the country deemed dangerous." "During the rainy season, picture gallery" means the two training rules stated as "should set out on a journey during the rainy season, should go to see a royal palace or a picture gallery or etc. or a lotus pond." "Sofa, spinning thread" means the two training rules stated as "should use a sofa or a couch, should spin thread."

"Service, with one's own hand" means the two training rules stated as "should perform service for householders, should give food or hard food with one's own hand to a householder or a male wanderer or a female wanderer." "With residence without monks" means this is said with reference to "should spend the rains residence in a dwelling without monks." "Umbrella, vehicle, and petticoat" means the three training rules stated as "should wear an umbrella and sandals, should travel in a vehicle, should wear a petticoat." "Ornament, scented" means the three training rules stated as "should wear women's ornaments, should bathe with scented powder, should bathe with scented rice-water." By "nun" and so forth, the four training rules beginning with "should have a nun massage her" are stated. "Without proper dress, offence" means the offence stated thus: "should enter a village without proper dress, a pācittiya." "Forty-four" means all these forty-four training rules are stated.

"By body, not by speech and mind, by body and mind, not by speech" means they originate by body and by body and mind; not by speech and mind, not by speech - this is the meaning. "All are of two origins, similar to the goat wool rule" - this is self-evident in meaning.

Explanation of the Origin of the Word-by-Word Analysis

264. "Verse elsewhere not authorised" refers to the three training rules stated as "one should teach the Dhamma verse by verse, one should teach the Dhamma to a woman with more than five or six words, except in the presence of a knowledgeable man, and one who is not authorised should not exhort the bhikkhunīs." "Likewise with the sun having set" is said with reference to this: "one should exhort when the sun has set." "Worldly knowledge two" refers to the two training rules stated thus: "one should learn worldly knowledge, one should teach it." "And without opportunity questioning" is said with reference to this: "one should question a monk who has not been given the opportunity."

Explanation of the Origin of the Journey

265. "Journey, boat, superior" refers to the three training rules stated as "he should arrange together with a bhikkhunī to set out on the same journey-road, he should board the same boat, he should request and eat superior foods for his own sake when not ill." "With a woman removes" refers to the training rule stated as travelling arranged together with a woman, and the training rule stated as "he should have hair removed in a private area." "Grain and invited indeed" refers to the training rule stated as "having requested grain" and the training rule stated as "whether invited or satisfied, he should eat or consume hard food or soft food." "And eight" refers to the eight confessable offences stated for bhikkhunīs.

Explanation of the Origin of the Thieves' Caravan

266. "Caravan of thieves and eavesdropping" means having arranged together with a caravan of thieves to travel along the same highway, and standing to eavesdrop. "And by requesting lentil curry" - this is said with reference to the act of requesting curry and rice. "And concealed at night and permission" - "in the darkness of night without a lamp, in a concealed place, in an open space, together with a man" - thus the three training rules stated in this way. "With cul-de-sac are the seventh" - this is said with reference to the training rule that comes immediately after that: "in a carriage road, or in a cul-de-sac, or at a crossroads, together with a man."

Explanation of the Origin of the Teaching of the Dhamma

267. The eleven origins of the teaching of the Dhamma are quite clear. Thus, for now, the mixed origin should be understood. The fixed origin, however, is threefold; it pertains to each individual training rule; to show it separately, "what is actual arises by body" and so forth was stated; that is quite clear. "In conformity with the guiding principle of the Dhamma" means in conformity with the Dhamma of the Vinaya text.

The commentary on the origin headings is finished.

Consecutive Repetitions

Explanation of the How-Many Questions Section

271. Now, for the purpose of generating skill in the sections beginning with offences, having set down the matrix by the method beginning with "how many offences," the analysis is stated by way of exposition and counter-exposition.

Therein, "how many offences" is the question concerning offences that has come in the matrix and in the analysis. This same method applies to the second term as well. For here the offences themselves are called "classes" by way of grouping. "Disciplinary cases" is the question concerning the discipline of those offences. For "disciplined," "discipline," and "settlement" are one in meaning; "disciplinary cases" means just things that are disciplined - this is the meaning of the term here. Now, to show those in whose presence offences arise and in whose absence they do not arise, there is the pair of questions "how many kinds of disrespect." "Disciplinary cases" here is the question concerning the discipline of those kinds of disrespect. But since those offences are not called "having reached failure," therefore "how many failures" is the question concerning the state of failure of those offences. "How many origins of offences" is the question concerning the origins of those very offences. "Sources of contention" and "sources of censure" - these are the questions concerning the roots of the contentions and censures that have come as "contention as a legal case" and "censure as a legal case." "Principles of cordiality" is the question concerning the principles that bring about the absence of the roots of contention and censure. "Matters making for schism" is the question concerning the making of schism stated in such passages as "a legal case conducive to schism" etc. "Legal cases" is the question concerning the things that arise when matters making for schism are present. "Settlements" is the question concerning the things that settle those very legal cases. "Five offences" is stated as it has come in the matrix. "Seven" is as it has come in the analysis.

One who delights far from these - thus "abstinence." Or intense delight is abstinence. One who delights without these - thus "avoidance." One who refrains from each and every one - thus "complete abstinence." One who destroys enmity, eliminates it - thus "abstention." By this, these classes of offences are not committed - thus "non-doing." That which, in the absence of this, would arise as the committing of a class of offences - non-performance is the opposite of that. Non-transgression is the opposite of transgressing a class of offences. "Boundary" is from bounding. The meaning is from shaking, from destroying. That which binds, restrains, and prevents the way out - thus "bridge." This is a designation for the classes of offences. That bridge is destroyed by this rule - thus "destruction of the bridge." The same method applies in the expositions of the remaining disciplinary cases as well.

Regarding "disrespect towards the Buddha" and so forth: one who, while the Buddha is living, does not go to attend upon him; when he has attained final Nibbāna, does not go to the shrine place or the Bodhi tree place; does not pay homage to the shrine or the Bodhi tree; walks in the shrine courtyard with an umbrella and with sandals on - he should be understood as having no respect towards the Buddha. One who, though being well able, does not go to listen to the Dhamma, does not recite the chanting, does not give a Dhamma talk, leaves breaking up the Dhamma listening assembly, sits distracted or inattentive - he has no respect towards the Dhamma. One who does not show reverence towards elders, juniors and those of middle standing, displays bodily impropriety in the Uposatha hall, the assembly hall and such places, does not pay homage according to seniority - he has no respect towards the Community. One who, having undertaken the three trainings, does not train at all, should be understood as having disrespect towards the training. One who, remaining in heedlessness and absence of mindfulness, does not cultivate the characteristic of diligence, should be understood as having disrespect towards diligence. Likewise, one who does not practise this twofold hospitality - material hospitality and Dhamma hospitality - should be understood as having disrespect towards hospitality. In the exposition on respect, the meaning should be understood as the opposite of what has been stated.

272. In the exposition of the sources of contention, the meaning of "disrespectful towards the Teacher" and so forth should be understood in the same manner as stated regarding disrespect towards the Buddha and so forth. "Not deferential" means of disrespectful conduct; he does not dwell treating the Teacher as the elder. "Internally or" means in one's own mental continuum or in one's own faction; the meaning is in one's own assembly. "Externally or" means in another's mental continuum or in another's faction. "There you" means in that division of internal and external, in one's own and another's mental continuum or in one's own and another's assembly. "Should strive for the abandoning" means one should strive for the purpose of abandoning by such methods as the development of loving-kindness; for by the method of the development of loving-kindness and so forth, that is abandoned both internally and externally. "For the non-flowing" means for the state of non-occurrence.

"Adhering to his own views" means he clings to his own view alone; whatever view he has taken up himself, he holds it as "only this is the truth." "Holding on to them tenaciously" means holding on firmly.

273. The exposition of the sources of censure, although similar to the exposition of the sources of dispute, yet anger, grudges and so forth are the sources of dispute for those who dispute based on the eighteen grounds for schism. However, those who dispute in such a way, having fallen into one or another failure among failures in virtue and so forth, censure thus: "Such and such a monk has fallen into such and such a failure," or "You have committed a defeat, you have committed an offence entailing initial and subsequent meetings of the Community." Thus, for those who censure in this way, anger, grudges and so forth are the sources of censure - this is the distinction here.

274. In the exposition of the principles of cordiality, bodily action done with a mind of friendliness is called bodily action of friendliness. "Both openly and in private" means face to face and in one's absence. Therein, going as a companion to juniors in robe-making and the like is called bodily action of friendliness face to face. For elder monks, however, all dutiful acts such as washing their feet, fanning, and providing a breeze, etc., are called bodily action of friendliness in one's presence. By both, putting away wooden articles and other goods that have been badly placed by them, without showing contempt towards them, as if they were badly placed by oneself - this is called bodily action of friendliness in one's absence. "This too is a principle of cordiality" means this quality reckoned as bodily action of friendliness is to be remembered and generates mindfulness; whoever performs it, that person; those for whom it has been done, with confident minds, recollect thus: "What a good person!" - this is the meaning. "Making for affection" means it makes that person dear to his fellows in the holy life. "Making for respect" means it makes that person worthy of respect to his fellows in the holy life. Regarding "leading to inclusion" and so forth: for the purpose of being included by one's fellows in the holy life. It leads to non-contention with them, to concord, and to unity.

Regarding "verbal action of friendliness" and so forth: addressing someone in an exalting manner such as "the Elder Deva" or "the Elder Tissa" is called verbal action of friendliness in one's presence. But when one is not in the monastery, asking about that person thus: "Where is our Elder Deva? Where is our Elder Tissa? When will he come?" - such words of endearment are called verbal action of friendliness in one's absence. But opening one's eyes softened with the affection of friendliness and looking with a serene face - this is called mental action of friendliness face to face. Directing one's attention thus: "May the Elder Deva and the Elder Tissa be free from illness, free from affliction" is called mental action of friendliness in one's absence.

"One who shares without reservation" means he does not eat having divided either the material goods or the persons. For whoever eats having divided thus: "I shall give this much to others, I shall eat this much myself, or I shall give this much to so-and-so and so-and-so, and I shall eat this much myself" - this one is called one who shares with reservation. But this one, without doing so, gives the almsfood that has been brought starting from the senior seat and eats what remains after what has been taken. Because of the statement "with virtuous ones," it is proper even not to give to one of poor morality, but it is said that one who fulfils the principles of cordiality should give to all. It is also proper to give selectively to those who are ill, those attending the ill, visitors, those departing, and those engaged in robe-making and so forth. For by giving selectively to these, no discrimination of persons is made, since a distinction should indeed be made for those who obtain with difficulty - this is what he does.

In the passage beginning with "unbroken," for one whose training rule is broken at the beginning or at the end among the seven classes of offences, his morality is called broken, like a cloth torn at the edge. But for one whose training rule is broken in the middle, it is called having holes, like a cloth with a hole in the middle. For one who has broken two or three in succession, it is called spotted, like a cow with a body colour of one kind among dark-red and others, with a dissimilar colour arising on its back or belly. For one who has broken them here and there at intervals, it is called blemished, like a cow variegated with spots of dissimilar colour here and there. But for one whose moral practices are entirely unbroken, those moral practices are called unbroken, without holes, unspotted, and unblemished. And those are liberating because they bring about the state of freedom. They are praised by the wise because they are praiseworthy by the wise. They are not adhered to because they are not grasped by craving and views. They are said to be conducive to concentration because they lead to access concentration or absorption concentration. "Dwells having attained similarity of morality" means he dwells having attained morality that has reached a state of equality with monks of good morality dwelling in various regions.

"Such a view" means right view associated with the path. "Noble" means faultless. "Leads forth" means leading to liberation. "Of one who practises it" means of one who acts accordingly. "To the destruction of suffering" means for the purpose of the destruction of all suffering. The remainder, up to the conclusion of the section on the classification of calm, is clear in meaning.

The commentary on the section of how-many questions is finished.

The Division of Questions on the Sections (of Khandhakas)

Explanation of the Questions and Answers

320. "I shall ask about full ordination" means I shall ask about the chapter on full ordination. "With its origin and with its description" means I shall ask together with the origin and the description. "For the superior terms, how many offences" means whatever superior, highest terms are stated therein, for those superior terms, those highest terms, how many offences are there in brief. For by whatever term whatever offence is laid down, that is called the offence of that term. Therefore it is said "for the superior terms, how many offences." "Two offences" means for one who gives full ordination to a person under twenty years of age, a pācittiya offence; in all the remaining terms, a dukkaṭa offence.

"Three" means for performing the Observance with those intent on schism, saying "Let them perish, let them be destroyed, what use are they," a thullaccaya offence; for performing the Observance together with one who has been suspended, a pācittiya offence; in the remaining cases, a dukkaṭa offence - thus in the chapter on the Observance there are three offences. "One" means in the chapter on entering the rains retreat there is only one dukkaṭa offence.

"Three" means for one intent on schism performing the invitation ceremony, a thullaccaya offence; together with one who has been suspended, a pācittiya offence; in the remaining cases, a dukkaṭa offence - thus in the chapter on the invitation ceremony also there are three offences.

"Three" means for those who take a heifer calf and kill it, a pācittiya offence; for touching the private parts with a lustful mind, a thullaccaya offence; in the remaining cases, a dukkaṭa offence - thus in the leather section also there are three offences. In the chapter on medicine also, within two finger-breadths all around, a thullaccaya offence; for edible gruel, a pācittiya offence; in the remaining cases, a dukkaṭa offence - thus three offences.

The kathina is merely a regulation; there is no offence therein. In the robe section, for grass-bark robes and bark robes, a thullaccaya offence; for an extra robe, a nissaggiya offence; in the remaining cases, a dukkaṭa offence - these are three offences.

In the Campā chapter there is only one dukkaṭa offence. In the Kosambī, legal procedures chapter, probation, and accumulation chapters also there is only one dukkaṭa offence.

In the chapter on settlement, the one who gives consent complains, for the complaining a pācittiya offence; in the remaining cases, a dukkaṭa offence - these are two offences. In the minor matters, one who cuts one's own private parts, a thullaccaya offence; for removing body hair, a pācittiya offence; in the remaining cases, a dukkaṭa offence - these are three offences. In the chapter on lodgings, for disposing of heavy goods, a thullaccaya offence; for expelling from a communal dwelling, a pācittiya offence; in the remaining cases, a dukkaṭa offence - these are three offences.

In the schism in the Community, for the followers of the schism-maker, a thullaccaya offence; for a group meal, a pācittiya offence - these are two offences. "I shall ask about conduct" - as stated, in the chapter on duties there is only one dukkaṭa offence. That arises through disrespect in all the duties. Likewise in the setting aside of the Pātimokkha. In the chapter on nuns, for not inviting, a pācittiya offence; in the remaining cases, a dukkaṭa offence - two offences. In the five hundred and seven hundred, the Dhamma was merely compiled into a collection; there is no offence therein.

The commentary on the section of Khandhaka questions is finished.

The Numerical Method

Explanation of the Section on Ones

321. In the section beginning with "Factors that cause offences should be known," in the numerical sequence, the factors that cause offences are the six origins of offences. For by means of these a person commits an offence, therefore they are called "factors that cause offences." The factors that do not cause offences are the seven settlements. "Offence should be known" means the offence stated in each training rule and its analysis should be known. "No offence" means no offence should be known according to the method beginning with "there is no offence for a monk who does not consent." "Light" means the fivefold offence, because it is purified by a light disciplinary procedure. "Heavy" means the saṅghādisesa offence, because it is purified by a heavy disciplinary procedure. And the pārājika offence, because it is impossible to bring it to a state of no offence by any means. "Remediable" means the remainder apart from pārājika. "Irremediable" means the pārājika offence. Two classes of offences are coarse; the remainder are not coarse. The pair concerning what is remediable is similar to the pair concerning what is remediable. The pair concerning what requires confession is included in the pair concerning what is light.

"Obstructive" means all seven offences, when deliberately transgressed, create an obstruction to heaven and an obstruction to liberation, thus they are obstructive. However, an offence against a regulation transgressed unknowingly creates neither an obstruction to heaven nor an obstruction to liberation, thus it is non-obstructive. Even for one who has committed an obstructive offence, having confessed what requires confession and having been rehabilitated from what requires rehabilitation, for one who has attained purity and for one standing on the ground of a novice, the path to heaven and liberation is unobstructed. "Offence of blameworthy regulation" means what is blameworthy in the world. "Offence of blameless regulation" means what is blameworthy only by regulation. "Arisen from action" means an offence one commits while doing something, like the pārājika offence. "From non-action" means an offence one commits by not doing something, like the offence of not determining a robe. "From action and non-action" means an offence one commits both by doing and by not doing, like the offence of building a hut.

"Former offence" means an offence committed first. "Subsequent offence" means an offence committed afterwards by those undergoing probation and so forth. The intervening offence of former offences means an intervening offence in the purification of the original offence. The intervening offence of subsequent offences means an intervening offence in the purification of the equivalent penalty. However, in the Kurundī it is said: "The former offence means one committed first. The subsequent offence means one committed at the time deserving of mānatta. The intervening offence of former offences means one committed during probation. The intervening offence of subsequent offences means one committed during the observance of mānatta." This too is fitting in one way.

A confessed offence that counts means one that has been confessed having relinquished the burden, thinking "I shall not commit it again." One that does not count means one that has been confessed without relinquishing the burden, with an eager and impure mind. For even though this has been confessed, it does not enter into the reckoning of confessed offences. In the eighth case, for a bhikkhunī it is simply a defeat offence. Regarding the nine terms beginning with "regulation should be known," the determination should be understood in the same manner as stated in the question on the first defeat.

Grave fault means a heavy offence laid down for a gross fault. Not a grave fault means a light offence. Connected with laypeople means the offence of the Elder Sudhamma, and the offence of breaking a rightful promise; the remainder are not connected with laypeople. The offence of the five heinous deeds is fixed; the rest are undetermined. The original doer means one who is the original perpetrator, such as the Elder Sudinna. The non-original doer means one who acts after a supplementary regulation, such as the monkey-ascetic. An occasional offender means one who commits an offence only now and then. A habitual offender means one who constantly commits offences.

An accuser means one who accuses another on the basis of a case or an offence. But one who is thus accused, this one is called the accused. One who, not being established in the fifteen factors, accuses with an unfounded case is called a wrongful accuser; one thus accused by him is called the wrongfully accused. In the opposite manner, the rightful accuser and the rightfully accused should be understood. One endowed with factors fixed in wrongness or fixed in rightness is fixed in destiny; the opposite is undetermined.

Disciples are called capable of offending; Buddhas and Paccekabuddhas are called incapable of offending. One who has been subjected to an act of suspension is called suspended; one who has been subjected to the remaining four kinds of acts beginning with the act of censure is called non-suspended. For this one does not forfeit the Uposatha, or the Pavāraṇā, or the use of the Dhamma, or the use of material things. "Expel the bhikkhunī Mettiyā, the corrupter should be expelled, the novice Kaṇṭaka should be expelled" - thus one who is to be removed by means of removal of the mark, by disciplinary act, or by expulsion from communion is called the removed. All the rest are the non-removed. One with whom there is communion beginning with the Uposatha, this one belongs to the same communion; the other does not belong to the same communion. That one is of two kinds: one not belonging to the same communion by act, and one not belonging to the same communion by view. The setting aside should be known means the setting aside of the Pātimokkha should be known, as stated in the manner beginning with "Monks, there is one unlawful setting aside of the Pātimokkha."

The commentary on the section of ones is finished.

Explanation of the Section on Twos

322. Among the pairs, offences with intention are those with mitigation due to misperception, those without intention are those with no mitigation due to misperception. An offence for one who has attained meditative attainment means an offence of truthful declaration, an offence for one who has not attained meditative attainment means an offence of untruthful declaration. Connected with the Good Teaching means offences concerning word-by-word recitation of the Teaching and so forth, connected with misconduct means an offence of coarse speech. Connected with one's own requisites means an offence in the use of a forfeitable item without forfeiting it, in storing bowls and robes, in not washing soiled robes, in not firing a bowl that has gathered stains - thus an offence in improper use. Connected with another's requisites means an offence to be committed in spreading communal beds, seats and the like in the open, in departing without asking permission, and so forth. Connected with one's own person means an offence stated in the manner beginning with "one with a soft back, hanging down, pressing the private part with the thigh." Connected with another person means an offence stated regarding sexual intercourse, bodily contact, striking and so forth. One speaking the truth "You are a peak-headed one" commits a heavy offence; one speaking falsely regarding "deliberate lying is an expiation" commits a light offence. In untruthful declaration, one speaking falsely commits a heavy offence. In truthful declaration, one speaking the truth commits a light offence.

Thinking "I shall make the Community act incomplete," one sitting down to one side within the boundary commits an offence while on the ground. But if one were to stand even a finger's breadth in the air, one would not commit an offence; therefore it is said "not while in the air." One sitting down on a bed or seat with detachable legs in an upper-storey dwelling commits an offence while in the air. But if one were to set it up on the ground and lie down, one would not commit an offence; therefore it is said - "not while on the ground." One who is departing, going without fulfilling the duty of one departing, commits an offence while going out, not while entering. A visitor, entering with sandals and umbrella without fulfilling the duty of a visitor, commits an offence while entering, not while going out.

One commits an offence while taking up means a nun taking a water-purifier that is too deep; but one who uses a robe without taking up the disfiguring mark commits an offence while not taking up. One who undertakes the practices of other sects such as the vow of silence commits an offence while undertaking. But those under probation and others, or those upon whom a censure act and the like have been performed, commit offences by not undertaking their own duties; referring to them it is said "there is an offence one commits while not undertaking." One who sews a robe for an unrelated nun, or who performs medical work, storekeeping, painting and the like, commits an offence while doing. One who does not perform the duties towards the preceptor and the like commits an offence while not doing. One who gives a robe to an unrelated nun commits an offence while giving. One who does not give robes and the like to co-residents and pupils commits an offence while not giving. One who takes a robe from an unrelated nun commits an offence while receiving. Because of the statement "Monks, the exhortation should not be taken," one who does not take the exhortation commits an offence while not receiving.

One who uses a forfeitable item without forfeiting it commits an offence through use. A nun who exceeds the five-day period for wearing the outer robe commits an offence not through use. One commits an offence of sharing a room at night, not by day; one who retires without closing the door commits an offence by day, not at night. One who commits the stated offence in exceeding one night, six nights, seven days, ten days, or a month commits an offence at the break of dawn; one who eats after the invitation ceremony does not commit an offence at the break of dawn.

One who cuts plant life or genitals commits an offence while cutting, but one who does not cut hair or nails commits an offence while not cutting. One who conceals an offence commits an offence while concealing, but one who does not conceal this offence - "One should come having covered oneself with grass or leaves, one should certainly not come naked; whoever should come, there is an offence of wrong-doing" - commits an offence while not concealing. One who wears grass garments and the like commits an offence while wearing, but one who does not wear this offence - "This bowl, monk, is to be kept by you until it breaks" - commits an offence while not wearing.

"Either one makes oneself of different communion" means when two Communities are seated within one boundary, having sat down on one side and adopting the view of the other side, one who is seated on whichever side makes oneself of different communion from those. Being seated near those, he becomes a quorum-filler for them and invalidates the legal act, because of not having come within arm's reach of the others. The same method applies also to same communion. For those whose view he approves, he becomes of same communion with them, and of different communion from the others. "Seven offences, seven classes of offences" - they are offences because they are to be committed, and classes in the sense of groups; thus there are just these two names, and the pair is shown by way of names. "Either by a legal act or by vote taking" - herein, the recitation and the legal act are one, and the transaction, the proclamation, and the vote taking are one; the transaction, proclamation, and vote taking are the preliminary parts, while the legal act and the recitation are the authority.

One deficient in duration means one under twenty years of age. One deficient in limbs means one with a hand cut off and so forth. One failed in the basis means a eunuch, one gone to an animal state, and a hermaphrodite. The remaining eight persons incapable, beginning with one living in theft, are called those who have committed wrong-doing. Wrong-doing in action, wrong-doing in deed - the meaning is that by one's own deed done in this very existence, one has reached the state of incapability. One who is incomplete means one whose bowl and robes are not complete. "Does not request" means does not request full ordination. "A shameless one and a foolish one" - even if the shameless one is a master of the three collections, and even if the foolish one is sixty years old, one should not live in dependence on either of them. "A foolish one and one who has shame" - herein, guidance should be given to the foolish one even by command, saying "You, take dependence," but to one who has shame only when he requests. "With fault" means with defect; that which when transgressing, one commits an offence.

Protesting by body means protesting by gestures of the hand and so forth. "One acknowledges by body" means one acknowledges by gestures of the hand and so forth. Harmful conduct means harm. Harmful conduct to the training means harm to the training. Harmful conduct to possessions means harm to use; therein, it should be understood as harmful conduct to the training for one who does not train in the three trainings. It should be understood as harmful conduct to possessions for one who uses communal or personal property improperly. "Two matters established in the monastic discipline" means two matters established in the Vinaya. "What is laid down" means what is laid down in the entire Vinaya Piṭaka in terms of what is allowable and what is not allowable. "What is in conformity with what is laid down" means it should be seen in the four great authorities. "Destruction of the bridge" means destruction of the condition; the meaning is the non-arising even of the mind by which one would make something not allowable. "Moderation" means acting with measure and proportion; the meaning is standing within the measure. "One commits by body" means one commits by body that which pertains to the body door; that which pertains to the speech door, by speech. "One emerges by body" means in the settlement by covering with grass, one emerges by body alone even without confession; but one who emerges by confessing, emerges by speech. Internal use means use by ingestion. External use means anointing the head and so forth.

"Bears a burden that has not come" means that while being merely a junior monk, he bears the burden of taking up seeds, requesting the Teaching, and so forth, which should be borne by elders; he makes effort to accomplish that. "Does not bear a burden that has come" means an elder does not perform the duties of an elder; the meaning is that he neglects all such duties as "I allow, monks, for an elder monk either to teach the Teaching himself or to request another to do so; I allow, monks, the Pātimokkha to be entrusted to an elder" and so forth. "Is scrupulous about what should not be a cause for scrupulousness" means he acts after being scrupulous about what should not be a cause for scrupulousness. "Is not scrupulous about what should be a cause for scrupulousness" means he acts without being scrupulous about what should be a cause for scrupulousness. The meaning is that for these two persons, mental corruptions grow both by day and by night. In the immediately following pair also, the meaning should be understood in terms of the opposite of what has been stated. The remainder is clear, since it has been explained in the manner stated in each respective place.

The commentary on the section of twos is finished.

Explanation of the Section on Threes

323. In the triads, "there is an offence one commits when the Blessed One is present" means there is an offence which one commits when the Blessed One is present - this is the meaning. The same method applies everywhere. Therein, the offence of drawing blood one commits when he is present. Because of the statement: "Now, Ānanda, the monks address one another with the address 'friend,' but after my passing away you should not address one another thus. A junior monk, Ānanda, should address a senior monk as 'Bhante' or 'Āyasmā,'" the offence on account of addressing a senior monk with the address "friend" one commits when the Blessed One has attained final Nibbāna, not when he is present. Setting aside these two offences, the remaining ones one commits both when the Blessed One is present and when he has attained final Nibbāna.

One who eats what is not surplus after having been invited commits an offence at the proper time, not at the improper time. But the offence of eating at the improper time one commits at the improper time, not at the proper time. The remaining ones one commits both at the proper time and at the improper time. Sharing a sleeping place one commits at night; retiring without closing the door one commits by day. The rest one commits both at night and by day. A fool, inexperienced, thinking "I have ten years' seniority" or "I have more than ten years' seniority," while attending to a following, commits the offence with ten years' seniority, not with less than ten years' seniority. A new or middle-standing monk, thinking "I am wise, experienced," while attending to a following, commits the offence with less than ten years' seniority, not with ten years' seniority. The rest one commits both with ten years' seniority and with less than ten years' seniority. A fool, inexperienced, thinking "I have five years' seniority," living without dependence, commits the offence with five years' seniority. A newcomer, thinking "I am wise, experienced," living without dependence, commits the offence with less than five years' seniority. The rest one commits both with five years' seniority and with less than five years' seniority. One who recites the Teaching word by word to an unordained person, or who teaches the Dhamma to a woman, commits such an offence with wholesome consciousness. One commits with unwholesome consciousness offences of the types such as defeat, emission of semen, bodily contact, gross offence, self-gratification, malicious accusation, schism of the Community, giving a blow, and slapping with the palm. One commits unintentionally sharing a sleeping place and the like with indeterminate consciousness. Whatever an arahant commits, all of that one commits only with indeterminate consciousness. One possessing pleasant feeling commits offences of the type such as sexual intercourse. One possessing unpleasant feeling commits offences of the type such as malicious accusation. That which one commits possessing pleasant feeling, that same one being neutral commits possessing neither-unpleasant-nor-pleasant feeling.

"Three things rejected" means three things rejected by the Buddha, the Blessed One. Great desire regarding the four requisites, discontent, and not guarding the practice of effacing defilements - these three things were rejected by the Buddha, the Blessed One. But the three beginning with fewness of wishes were permitted by the Buddha, the Blessed One; therefore it is said "three things permitted."

A fool commits the offence, not a wise person, when thinking "I have ten years' seniority" and attending to a following, or thinking "I have five years' seniority" and not taking dependence. A wise person commits the offence, not a fool, when one with less than ten years' seniority, thinking "I am experienced," attends to a following on account of being learned, and one with less than five years' seniority does not take dependence. The rest both a wise person commits and a fool. One who does not enter the rains residence commits the offence in the dark fortnight, not in the bright. One who does not invite at the great invitation ceremony commits the offence in the bright fortnight, not in the dark. The rest one commits both in the dark fortnight and in the bright. Entering the rains residence is allowable in the dark fortnight, not in the bright. The invitation at the great invitation ceremony is allowable in the bright fortnight, not in the dark. The rest that is permitted is allowable both in the dark fortnight and in the bright.

One who wears a rainy season cloth that was set aside after being shared on the day after the full moon of Kattika commits the offence in winter. But in the Kurundī it is said: "One who has not withdrawn it on the full moon day of Kattika commits the offence in winter." That too is well said. For it is said: "One may determine it for four months; after that one should share it." One who seeks during the remaining more than a month of summer, and one who wears it having left the remaining more than half a month, commits the offence in summer. One who, while having a rainy season cloth, goes naked and lets the body get rained upon, commits the offence in the rainy season. The Community commits the offence when performing the Observance by way of entire purity or the Observance by way of determination. A group commits the offence when performing the recitation of the discourse and the Observance by way of determination. An individual alone commits the offence when performing the recitation of the discourse and the Observance by way of entire purity. The same method applies to the invitation ceremony to admonish as well.

The Community Observance and the Community invitation ceremony to admonish are allowable only for the monastic community. The group Observance and the group invitation ceremony to admonish are allowable only for a group. The Observance by way of determination and the invitation ceremony to admonish by way of determination are allowable only for an individual. One who says "I have committed a pārājika offence" and so forth conceals the case, not the offence; one who says "I have engaged in sexual intercourse" and so forth conceals the offence, not the case; one who declares neither the case nor the offence, this one conceals both the case and the offence.

"Conceals" means a covering. A covering that is a sweat room itself is a sweat room covering. The same method applies to the others as well. Having closed the door, it is allowable for one standing inside the sweat room to perform preliminary duties. Even for one who has descended into water, this same is allowable. In both cases, it is not allowable to chew or eat. With a cloth covering, since it is entirely allowable, it is allowable to do everything while covered. "Are conducive" means they go, they proceed; they do not receive blame or reproach. The disc of the moon, freed from clouds, mist, smoke, dust, and Rāhu, shines only when unveiled, not when concealed by any one of those. Likewise the orb of the sun; and the Teaching and Discipline shines only when opened up and analysed in the course of being taught, not when concealed.

A sick person commits an offence by making a request for something other than what is needed as medicine; a person who is not sick does not commit an offence by making a request for medicine when medicine is needed; the remaining offences are committed by both one who is sick and one who is not sick.

"One commits inside, not outside" means one who intrudes upon a sleeping place commits inside, not outside; "one commits outside, not inside" means one who spreads out a communal bed and so forth in the open air and departs commits outside, not inside; but the remaining offences one commits both inside and outside. "Within the boundary" means a visiting monk who, without having shown the visitor's duties, enters the monastery wearing sandals and carrying an umbrella, commits an offence as soon as he has entered the surrounding boundary. "Outside the boundary" means a departing monk who, without having fulfilled the departing duties such as putting away wooden articles and belongings, commits an offence as soon as he has passed beyond the surrounding boundary. The remaining offences one commits both within the boundary and outside the boundary. When there is a senior monk present, one who teaches the Dhamma without being invited commits an offence in the midst of the monastic community. The same method applies in the midst of a group and in the presence of an individual as well. "One emerges by body" means one emerges through the settlement by covering with grass. For one who teaches by speech without moving the body, one emerges by speech. For one who teaches having performed a bodily action connected with speech, one emerges by body and speech. In the midst of the monastic community, one emerges both through that which leads to confession and through that which leads to rehabilitation. But in the midst of a group or an individual, one emerges only through that which leads to confession.

"May intend firmly" means may intend with firmness, with resoluteness; the meaning is that if one against whom a legal act of censure and so forth has been performed does not fulfil the duties, the Community, if it wishes, may perform a legal act of suspension. Herein, "he is shameless, and he is foolish, and he is not regular" - merely because he is foolish, thinking "this one does not know what is in accordance with the Dhamma and what is not," or because he is not regular, thinking "he does not know what is an offence and what is not an offence," a legal act should not be performed on that account alone; but the meaning is that a legal act should be performed against one who has committed an offence rooted in foolishness and rooted in irregularity. One failing in morality regarding higher morality means one who has committed offences in the two classes of offences. One failing in good conduct means one who has committed offences in the five classes of offences. One failing in view means one who is possessed of an extreme view. A legal act should be performed only against those who do not see their offence, who do not make amends for it, and who do not relinquish their view.

Bodily sport means misconduct such as gambling with dice and the like; verbal sport means misconduct such as making loud noises with the mouth and the like; bodily and verbal means misconduct such as dancing and singing and the like through both doors. Bodily misconduct means transgression of a training rule laid down regarding the bodily door; verbal misconduct means transgression of a training rule laid down regarding the verbal door; bodily and verbal means transgression of a training rule laid down regarding both doors. "With bodily harmful conduct" means by not training in a training rule laid down regarding the bodily door; for whoever does not train in it, he damages it, therefore his not training in it is called "bodily harmful conduct." The same method applies to the remaining two terms as well. "With bodily wrong livelihood" means by running errands on foot and the like, or by practising medicine such as lancing boils and the like; "verbal" means by learning and announcing messages and the like; the third term is stated by way of the combination of both.

"Enough, monk, no quarrel" means: enough, monk, do not make quarrels, do not make disputes, do not make contention - this is the meaning. "Should not speak" means nothing should be said; for they consider that the words of such a person, even when he speaks, should not be listened to. "In any separate position" means he should not be placed in any senior position whatsoever, such as seed-collector and the like - this is the meaning. "For one causing the act of giving permission to be done" means for one making permission thus: "Let the venerable one give permission, I wish to speak to him." "The act of giving permission should not be done" means permission should not be given, saying "What will you do?" "An act requiring a statement should not be accepted" means his statement should not be accepted, his words should not be listened to; wherever he wishes to take it and go, he should not go there - this is the meaning.

"The monastic discipline of a monk possessed of three factors" means whatever he knows, that is called his monastic discipline; he should not be questioned - this is the meaning. "A reply should not be given" means an opportunity should not be given for the question of one asking "Is this allowable?"; one should say "Ask something else." Thus he should neither be questioned nor should his question be listened to - this is the meaning. "The monastic discipline should not be discussed" means a question on the monastic discipline should not be discussed, talk about what is allowable and what is not allowable should not be exchanged.

"Without having abandoned this" means without having abandoned this view such as claiming to be a practitioner of the holy life and the like. "A pure practitioner of the holy life" means a monk who has destroyed the taints. "He commits to gulping down" means he commits to the practice of the state of gulping down. However, from the statement "without having abandoned this," having abandoned that claim of being a practitioner of the holy life, having asked forgiveness of the one who has destroyed the taints, saying "I spoke falsely, forgive me," and having abandoned the view "there is no fault in sensual pleasures," he should purify his destination. "Unwholesome roots" means both unwholesome and roots, or the roots of the unwholesome are unwholesome roots. The same method applies to the wholesome roots as well. Badly conducted or ugly conduct is misconduct. Well conducted or beautiful conduct is good conduct. Misconduct done by the body as the instrument is bodily misconduct. This same method applies everywhere. The remainder is clear, since it has been explained in the manner stated in each respective place.

The commentary on the section of threes is finished.

Explanation of the Section on Fours

324. In the tetrads, "one commits by one's own speech, one emerges by another's speech" means having committed an offence through the door of speech, of the type beginning with word-by-word Dhamma, and having gone to the settlement procedure of covering with grass, one emerges by another's wording of the legal act. "One commits by another's speech, one emerges by one's own speech" means one commits by another's wording of the legal act for not relinquishing a wrong view, and confessing in the presence of an individual, one emerges by one's own speech. "One commits by one's own speech, one emerges by one's own speech" means one commits by one's own speech an offence through the door of speech, of the type beginning with word-by-word Dhamma, and even when emerging by confessing, one emerges by one's own speech. "One commits by another's speech, one emerges by another's speech" means one commits a Community Remainder requiring up to a third proclamation by another's wording of the legal act, and even when emerging, one emerges by another's wording of the legal act for probation and so forth. In the subsequent ones, one commits through the door of body by body, and confessing, one emerges by speech. One commits through the door of speech by speech, and in the covering with grass procedure, one emerges by body. One commits through the door of body by body, and in that same covering with grass procedure, one emerges by body. One commits through the door of speech by speech, and confessing that same offence, one emerges by speech. One who is asleep commits the offence to be incurred by counting the hairs when touching with the body a communal bed not spread with one's own covering, and also the offence of sharing a dwelling, and having awoken and knowing the state of having offended, confessing, one emerges while awake. But having committed while awake, lying down at the settlement procedure of covering with grass, one who is awake commits, and one who is asleep emerges, so it is said. The last two terms also should be understood in accordance with what has been stated.

One who is without consciousness commits an offence without consciousness, so it is said. Afterwards, confessing, one emerges with consciousness. One who is with consciousness commits an offence with consciousness, so it is said. Lying down at the covering with grass procedure, one emerges without consciousness. The remaining two terms also should be understood in accordance with what has been stated. One who confesses a similar offence, this one, incurring a wrong-doing on account of the confession, confesses one of the expiations and so forth, and while confessing that, one incurs a wrong-doing. But while incurring that wrong-doing, one emerges from the expiation and so forth. And while emerging from the expiation and so forth, one incurs that. Thus it should be understood that this tetrad, "one confesses while committing an offence," is stated with reference to a single effort of a single individual.

In the tetrad on legal acts, one commits the offence of not relinquishing a wrong view by a legal act, and confessing, one emerges without a legal act. One commits an offence beginning with an emission without a legal act, and one emerges by a legal act such as probation. One commits an admonition by a legal act itself, and one emerges by a legal act. The remainder one commits without a legal act, and one emerges without a legal act.

In the tetrad on requisites, the first is one's own requisite, the second is communal property, the third belongs to a shrine, and the fourth is a lay person's requisite. But if it has been brought for the purpose of bowls, robes, new construction, or medicine, it is proper to give a key and to have it stored inside.

In the tetrad on presence, one commits the offence of not relinquishing a wrong view in the presence of the Community, but at the time of emergence, since the Community has no function, one emerges in the absence. One commits an offence beginning with an emission in the absence, and one emerges in the presence of the Community. One commits an admonition in the presence of the Community itself, and one emerges in the presence. The remainder, of the type beginning with deliberate lying, one commits only in the absence, and one emerges only in the absence. The tetrad on not knowing is similar to the tetrad on without consciousness.

"By the manifestation of sex" means that when a change of sex occurs in a monk or a nun while lying down, there is an offence of sharing a room; this was stated in reference to that very matter. However, for both, an offence not held in common is emerged from by the manifestation of sex. In the tetrad on simultaneous acquisition, when a monk's sex changes, together with the acquisition of the sex characteristic, by virtue of having arisen first and by virtue of superiority, he gives up the former male sex, is established in the latter female sex, the bodily and verbal intimations that occurred by way of male behaviour and male appearance and so forth are allayed, the descriptions that occurred as "monk" or "man" cease, and regarding the forty-six training rules that are not common to nuns, there is no offence by those. In the second tetrad, however, when a nun's sex changes, she gives up the female sex that has been reckoned as "latter" either by virtue of having arisen subsequently or by virtue of being inferior, and is established in the male sex that has been reckoned as "former" in the manner stated. The intimations opposite to those stated are allayed, the descriptions that occurred as "nun" or "woman" also cease, and regarding the one hundred and thirty training rules that are not common to monks, there is no offence by those.

"Four great references" means the four great authorities; for since they were raised up and established by the Blessed One himself regarding matters that had not yet arisen, they are called "self-raising." "Uses" means uses for consumption; but water, being timeless, is allowable without being formally received. Food allowed until noon and the rest, without being formally received, are not allowable for consumption. The four great filthy things, being designated for specific times, are allowable at the time as stated. "A virtuous lay follower" means one who keeps either the five or the ten precepts.

In the tetrad on visitors and so forth, one who enters a dwelling with sandals and umbrella, with head covered, and walks about there, only the visitor commits an offence, not the resident. However, one who does not perform the duties of a resident, the resident commits an offence, not the visitor. The rest, offences through the door of body and speech, both commit; an offence not held in common, neither the visitor commits nor the resident. In the tetrad on travellers too, one who departs without fulfilling the duties of a traveller, the traveller commits an offence, not the resident. However, one who does not perform the duties of a resident, the resident commits an offence, not the traveller. The rest, both commit; what is not held in common, both do not commit. In the tetrad on diversity of subject matter and so forth, among the four expulsions, there is only diversity of subject matter with respect to one another, not diversity of offence. For all of that is indeed the offence of expulsion. The same method applies to the offences entailing initial and subsequent meetings of the Community and so forth. In the case of bodily contact between a monk and a nun with respect to one another, for the monk it is an offence entailing initial and subsequent meetings of the Community, for the nun it is an expulsion - thus there is only diversity of offence, not diversity of subject matter, for the subject matter for both is indeed bodily contact. Likewise, "in eating garlic, for a nun it is an expiation, for a monk it is a wrong-doing" - the application here should be understood by this method and so forth. Between the four expulsions and the thirteen offences entailing initial and subsequent meetings of the Community, there is both diversity of subject matter and diversity of offence. So too for offences entailing initial and subsequent meetings of the Community and so forth with undetermined offences and so forth. Starting from the beginning, for monks and nuns committing the four expulsions together, there is neither diversity of subject matter nor diversity of offence. Even for those committing separately, and for those committing the remaining common offences, the same method applies.

In the tetrad on similarity of subject matter and so forth, in bodily contact between a monk and a nun, there is similarity of subject matter, not similarity of offence; in the four expulsions, there is similarity of offence, not similarity of subject matter. The same method applies to offences entailing initial and subsequent meetings of the Community and so forth. For a monk and a nun in the four expulsions, there is both similarity of subject matter and similarity of offence. The same method applies to all common offences. In an offence not held in common, there is neither similarity of subject matter nor similarity of offence. For what is the first question in the former tetrad is here the second; and what is the second there is here the first. In the third and fourth, there is no difference.

In the group of four concerning the preceptor, when the duty that should be done by the preceptor for the co-resident pupil is not done, the preceptor commits an offence, not the co-resident pupil; when the co-resident pupil does not do the duty that should be done for the preceptor, the co-resident pupil commits an offence, not the preceptor; the remainder both commit, an offence not common to either both do not commit. The same method applies in the group of four concerning the teacher.

In the group of four concerning taking, one who takes a quarter or more than a quarter with one's own hand commits a heavy offence; one who employs another by the command "take less than a quarter" commits a light offence. The remaining three terms should be understood by this method.

In the group of four concerning those worthy of paying respect, firstly among nuns, at the meal hall, from the ninth nun onwards, even the preceptor is worthy of paying respect but not worthy of rising up in respect. And without distinction, for a monk who has eaten in succession, any elder whatsoever. Even one ordained that very day, having approached one undergoing probation even of sixty years' standing, is worthy of rising up in respect but not worthy of paying respect. In places not excluded, an elder is both worthy of paying respect and worthy of rising up in respect to a junior. But a junior is neither worthy of paying respect nor worthy of rising up in respect to an elder. The first term of the group of four concerning those worthy of a seat is similar in meaning to the second term of the former group of four, and the second term is similar to the first term.

In the group of four concerning time, one who eats after inviting commits an offence at the proper time, not at the improper time; one commits the offence of eating at the wrong time at the improper time, not at the proper time; the remainder one commits both at the proper time and at the improper time; an offence not common to either, neither at the proper time nor at the improper time. In the group of four concerning what is received, food received before the meal is allowable at the proper time, not at the improper time. A beverage is allowable at the improper time, but on the following day not at the proper time. Seven-day medicine and life-long medicine are allowable both at the proper time and at the improper time. The three kinds beginning with food allowed until noon that have passed their respective times, unallowable meat, and what is picked up but not formally received, are allowable neither at the proper time nor at the improper time.

In the group of four concerning the border districts, one who establishes a boundary at the sea commits an offence in the border districts, not in the middle districts; one who confers the higher ordination with a group of five, knotted-cord sandals, regular bathing, and leather coverings, commits an offence in the middle districts, not in the border districts. One who says "these four are not allowable here" also commits an offence in the border districts; but one who says "these are allowable here" commits an offence in the middle districts. The remaining offences one commits in both places; an offence not common to either one does not commit anywhere. In the second group of four, the fourfold matter beginning with the higher ordination by a group of five is allowable in the border districts. To explain "this is allowable" is also allowable there only, not in the middle districts. But to explain "this is not allowable" is allowable in the middle districts, not in the border districts. The remainder, what is permitted beginning with "I allow, monks, five kinds of salt" etc., is allowable in both places. But what is rejected as not allowable, that is not allowable in either place.

In the group of four beginning with inside, one who intrudes upon a sleeping place etc. commits an offence inside, not outside; one who leaves communal beds etc. in the open and departs commits an offence outside, not inside; the remainder both inside and outside; an offence not common to either, neither inside nor outside. In the group of four beginning with within the boundary, a visitor who does not fulfil the duty commits an offence within the boundary; a traveller outside the boundary; lying etc. one commits both within the boundary and outside the boundary; an offence not common to either, nowhere. In the group of four concerning the village, one commits a training rule connected with going among houses in the village, not in the forest. A nun who lets the dawn rise commits an offence in the forest, not in the village. Lying etc. one commits both in the village and in the forest; an offence not common to either, nowhere.

Four preliminary functions - it is said that "sweeping, a lamp, water, and a seat" - this fourfold is called the preliminary duty. "Consent, purity, the announcement of the season, and the counting of monks, and the exhortation" - these, however, should be understood as the "four preliminary functions." Four proper times - the Uposatha, and as many monks as have reached the quorum for the legal act, they have come, similar offences are not found, and persons who should be excluded are not present therein - this is called the proper time. Four expiations for no other reason - those spoken of as "having made this very condition, an expiation for no other reason," namely the training rule concerning encroaching on a sleeping place, the training rule "come, friend, to a village or a town," deliberately causing anxiety, and standing eavesdropping - these are the four. Four authorisations of the monks - the authorisations separate from the thirteen authorisations, which have come down thus: "if a monk should spend even one night away from the three robes except with the authorisation of the monks, if he should have another new spread made except with the authorisation of the monks, if he should stay away longer than that except with the authorisation of the monks, if he should report a serious offence to one not fully ordained except with the authorisation of the monks." In the group of four concerning the sick, a sick person commits an offence when, out of greed for something that can be done with another medicine, he makes a request for something else; a person who is not sick commits an offence when he makes a request for medicine for something that does not require medicine; both commit offences such as lying etc.; both do not commit offences that are not common. The remainder is clear everywhere.

The commentary on the section of fours is finished.

Explanation of the Section on Fives

325. In the pentads, "five persons fixed in destiny" - this refers only to those who have committed the actions with immediate result. The five offences requiring cutting off should be understood with regard to beds and chairs exceeding the standard measure, and with regard to the sitting cloth, the itch-covering cloth, the rains-bathing cloth, and the Sugata-sized robe. "In five ways" means by these five: shamelessness, ignorance, acting through remorse, perceiving the not allowable as allowable, and perceiving the allowable as not allowable. "Five offences with lying as condition" means defeat, grave offence, wrong-doing, offence entailing initial and subsequent meetings of the Community, and offence requiring expiation. "Going without taking leave" means the absence of going after asking permission, as stated in "without asking a monk who is present, one should visit families before the meal or after the meal." "Non-determination" means determining a meal after determining the occasion stated as "at a group meal, except at the proper time" is called determination; not doing so is non-determination. "Non-assignment" means the non-performance of the assignment that is stated regarding replacing a meal invitation. These five are rejected for the almsfood-eater by the ascetic practice itself. "Suspected and distrusted" means suspected and distrusted by those who see and those who hear. Even one of unshakeable nature, even being one whose taints are destroyed, therefore unsuitable resorts should be avoided. For one who is seen among these does not escape from disrepute or from censure. "From a charnel ground" means one that has fallen in a cemetery. "From a shop" means one that has fallen at a shop door. "A shrine robe" means one that has been wrapped around an anthill and used for an offering. "A consecration robe" means a robe discarded at a bathing place or at a king's consecration place. "Taken and brought back" means one that has been taken to a cemetery and brought back again. The five great thieves are stated in connection with the superhuman states.

"Five offences originate from the body" means one commits five offences by the first origin of offences, as the offences stated in the intermediate abbreviation thus: "a monk, perceiving it as allowable, builds a hut by his own arrangement." "Five offences originate from the body and from speech" means one commits five offences by the third origin of offences, as the offences stated in that very same passage thus: "a monk, perceiving it as allowable, having made an arrangement, builds a hut." "Requiring confession" means the remainder, setting aside defeat and offences entailing initial and subsequent meetings of the Community.

"Five legal acts" means the four - censure, guidance, banishment, and reconciliation - and the act of suspension, which though threefold counts as one, making five. "Five in the up to the third time procedure" means for a nun who follows one who has been suspended, by admonition up to the third time, if she does not relinquish, there are three - defeat, grave offence, and wrong-doing; in the admonitions of those who follow a schismatic and so forth, there is an offence entailing initial and subsequent meetings of the Community; for not relinquishing a wrong view, there is an offence requiring expiation. "Not given" means not given by another. "Not known" means not known due to the absence of the intention "I receive." "Not allowable" means made not allowable by the five procedures proper for ascetics; or whatever other not allowable meat or not allowable food. "Not made leftover" means after being invited, the leftover has not been made. "Giving of entertainment" means giving for dancing shows and the like. "Giving of a bull" means releasing a bull among a herd of cattle. "Giving of paintings" means having built a dwelling, it is proper to have paintings made there. But this is said with reference to the giving of impromptu paintings. For although these five are considered meritorious by the world, they are indeed demeritorious and unwholesome. "Arisen inspiration" - here "inspiration" means the desire to talk. "These five, when arisen, are hard to dispel" means they are not easy to dispel; but by means of a method, by a cause, through appropriate reflections, instructions, and the like, they can be dispelled - this is the meaning.

"One's own mind becomes clear" - here these are the stories: The Elder Phussadeva, who dwelt in the darkness of Kaṭa, it is said, having swept the shrine terrace and having arranged his upper robe over one shoulder, stood gazing at the shrine terrace with its evenly spread sand resembling a carpet of sinduvāra blossoms, and aroused rapture and joy with the Buddha as object. At that moment, Māra, having assumed the form of a black monkey as if born at the foot of a mountain, went scattering cow dung on the shrine terrace. The Elder was unable to attain arahantship; he swept it and went away. On the second day too, having become an old ox, he did the same kind of mischief. On the third day, having created a human form with crooked feet, he went scraping with his foot. The Elder, having thought "Such a disgusting person does not exist in the alms-resort villages within a yojana all around; could this perhaps be Māra?" said "You are Māra." "Yes, Venerable Sir, I am Māra; I was not able to deceive you now." "Have you previously seen the Tathāgata?" "Yes, I have previously seen him." "Māra is one of great power; come now, create a personal form similar to the personal form of the Buddha, the Blessed One." "It is not possible, Venerable Sir, to create such a form; however, I shall create a resembling likeness." Having abandoned his own nature, he stood with a personal form similar to the form of the Buddha. The Elder, having looked at Māra, thought "This one, who still has lust, hatred and delusion, is so resplendent; how could the Blessed One, who is entirely free from lust, hatred and delusion, not be resplendent?" Having obtained rapture with the Buddha as object and having developed insight, he attained arahantship. Māra said "I have been deceived by you, Venerable Sir." The Elder also said "What is there, wretched Māra, to deceive in such a way?" At the Lokantara monastery too, a young monk named Datta, having swept the shrine terrace and gazing at it, attained the white kasiṇa. He developed the eight attainments. Then, having developed insight, he realised the three fruits.

"Others' minds become clear" - here these are the stories: A young monk named Tissa, having swept the shrine terrace of the Jambukola shrine, stood holding the rubbish basket in his hand. At that moment, an elder named Tissadatta, having disembarked from a boat and gazing at the shrine terrace, knowing that the place had been swept by one with a developed mind, asked a thousand questions, and the other answered them all. At a certain monastery too, an elder, having swept the shrine terrace, completed his duties. Four elders who had come from the Yonaka country to worship the shrine, having seen the shrine terrace, without entering inside, standing just at the entrance - one elder recollected eight aeons, one sixteen, one twenty, one recollected thirty aeons.

"The deities are delighted" - here this is the story: At a certain monastery, it is said, a monk, having swept the shrine terrace and the Bodhi tree terrace, went to bathe. The deities, thinking "Since the time this monastery was built, there has been no monk who has fulfilled the duty and swept in this way," stood with clear minds and flowers in their hands. The Elder, having come, said "Of which village are you residents?" "Venerable Sir, we dwell right here. Since the time this monastery was built, there has been no monk who has fulfilled the duty and swept in this way. Having gained confidence in your duty, Venerable Sir, we stand with flowers in our hands," the deities said.

"Conducive to what is pleasing" - here this is the story: Concerning a certain minister's son and the Elder Abhaya, it is said, this discussion arose: "Who is more pleasing, the minister's son or the Elder Abhaya? Let us look at them both in one place." The relatives, having adorned the minister's son, went thinking "We shall have him pay homage at the Great Shrine." The Elder's mother too, having had a pleasing robe made, sent it to her son, saying "Let my son, having had his hair cut, wearing this robe, surrounded by the community of monks, pay homage at the Great Shrine." The minister's son, surrounded by relatives, ascended the shrine terrace by the eastern gate; the Elder Abhaya, surrounded by the community of monks, having ascended the shrine terrace by the southern gate, met him on the shrine terrace and said: "Why do you, friend, throw rubbish on the place swept by the senior elder and compete with me?" In a past existence, it is said, the Elder Abhaya, having been a senior elder, swept the shrine terrace in the alms-resort village, and the minister's son, having been a great lay devotee, picked up rubbish and threw it on the swept place.

"The Teacher's instruction has been done" means this practice of sweeping is praised by the Buddhas; therefore, by one who performs it, the Teacher's instruction has been done. Herein is this story - The Venerable Sāriputta, it is said, having gone to the Himalayas, sat down in a certain cave having attained the cessation attainment without sweeping. The Blessed One, reflecting, having known that the elder had sat down without sweeping, went through the sky and, having shown his footprints at the unswept place in front of the elder, returned. The elder, having emerged from the attainment, having seen the Blessed One's footprints, having aroused strong moral shame and moral dread, having knelt down, thinking "Indeed the Teacher has known that I sat down without sweeping; now he will have me admonished in the midst of the Community," went to the presence of the One of Ten Powers, paid homage, and sat down. The Blessed One, having said "Where did you go, Sāriputta?" said "It is not fitting for you, who stand and move about in the place next to me, to sit down without sweeping." From then on, the elder, even when standing at a place to unfasten a knot, would stand only after having pushed aside the rubbish with his foot.

"He does not learn the limit of his own statement" means he does not learn the limit of his own statement thus: "In this case, this much of the discourse is found, this much is the judgment, I shall state this much of the discourse and the judgment." "This is the accuser's opening statement, this is the closing statement, this is the accused's opening statement, this is the closing statement, this much is subject to being taken up, this much is not subject to being taken up" - one who does not examine thus does not learn the limit of another's statement. "He does not know an offence" means he does not know the distinction among the seven classes of offences, such as an offence entailing defeat or an offence entailing initial and subsequent meetings of the Community. "Root" means the two roots of an offence are body and speech; he does not know these. "Origin" means the six origins of offences are called the origin of offences; he does not know these. It is also said that he does not know the basis of offences entailing defeat and so forth. "Cessation" means he does not know the cessation of offences thus: "This offence ceases by confession, is allayed; this one by rehabilitation." One who does not know the seven settlements, however, does not know the practice leading to the cessation of offences.

In the pentad on legal cases, "legal case" means the four legal cases. "The root of a legal case" means the thirty-three roots - twelve roots of a legal case concerning disputes, fourteen of a legal case concerning accusations, six of a legal case concerning offences, one of a legal case concerning duties; these will become clear later. "The origin of a legal case" means the arising of a legal case. A legal case concerning disputes arises in dependence on the eighteen grounds for causing a schism; a legal case concerning accusations, on the four kinds of failure; a legal case concerning offences, on the seven classes of offences; a legal case concerning duties, on the four duties of the Community - the meaning is that he does not know this classification. "He does not know the cessation of a legal case" means he is unable to go to the very root by means of the Teaching, the Discipline, and the Teacher's instruction, and to bring about a settlement through judgment; "This legal case is settled by two, this by four, this by three, this by one settlement" - one who does not know the seven settlements thus does not know the practice leading to the cessation of a legal case. "He does not know the case" means he does not know the case of the seven classes of offences thus: "This is the case for an offence entailing defeat, this is the case for an offence entailing initial and subsequent meetings of the Community." "Source" means he does not know thus: "Among the seven sources, this training rule was laid down here, this one here." "He does not know the regulation" means he does not know the original regulation in each training rule. "Supplementary regulation" means he does not know the regulation laid down again and again. "The way of saying for connection" means he does not know the case by way of the connection of the discussion and the connection of the judgment. "He does not know the motion" means he does not know the motion in every respect. "He does not know the doing of the motion" means he does not know the business of the motion; in the nine instances such as reinstatement and so forth, there is what is called a legal act with a motion; he does not know that in legal acts with a motion as the second and a motion as the fourth, the motion stands having reached the stage of the legal act. "He is not skilled in what comes before, nor skilled in what comes after" means he does not know what should be said before and what should be said after; he also does not know that the motion should be placed before and not placed after. "And he does not know the proper time" means he does not know the time; he speaks without being requested, without being asked; he does not know the time for the motion, the field for the motion, or the occasion for the motion.

"Due to dullness and sheer delusion" means without knowing the benefits of the ascetic practices, merely through ignorance and the state of being deluded. "Having evil desires" means desiring gain of requisites through that forest-dwelling. "Solitude" means seclusion of body, mind, and substrata. "This being the purpose" means the purpose is this wholesome practice, thus "this is the purpose"; the state of one whose purpose is this is "this being the purpose"; depending on just this being the purpose and nothing else of worldly gain - this is the meaning.

"Does not know the Observance" means he does not know the ninefold Observance. "The legal act of Observance" means he does not know the fourfold legal act of Observance, classified as not according to the rule, by an incomplete assembly, and so forth. "The Pātimokkha" means he does not know the two matrices. "The recitation of the Pātimokkha" means he does not know all nine kinds of recitation of the Pātimokkha. "The invitation to admonish" means he does not know the ninefold invitation to admonish. The legal act of invitation to admonish is similar to the legal act of Observance.

In the pentad on the unpleasing - "unpleasing" refers to unwholesome action such as bodily misconduct and so forth. "Pleasing" refers to wholesome action such as bodily good conduct and so forth. "For a protracted time" means exceeding the limit, spending a greater amount of time among families and little in the monastery - this is the meaning. "Opportunity" means the entering within of the defilements. "Defiled" means classified as a coarse offence, physical association, and so forth. In the pentad on purification, by the inclusion of the invitation to admonish, the ninefold invitation to admonish should also be understood. The remainder is clear everywhere.

The commentary on the section of fives is finished.

Explanation of the Section on Sixes

326. In the sixes - Six proper courses means: "And that monk is not rehabilitated, and those monks are blameworthy, this is the proper course therein," "Let the venerable ones apply themselves to their own, lest your own be destroyed, this is the proper course therein," "This bowl, monk, is to be kept by you until it breaks, this is the proper course therein," "Having taken it out from there, it should be shared with the monks, this is the proper course therein," "It should be acknowledged, it should be inquired into, it should be questioned, this is the proper course therein," "Whoever it shall belong to, he shall take it, this is the proper course therein" - these are the six proper courses found in the monks' Pātimokkha itself. Six requiring cutting off means the five stated in the fives, together with the bathing cloth for nuns, making six. In six ways means: through shamelessness, through ignorance, through being affected by remorse, through perceiving what is not allowable as allowable, through perceiving what is allowable as not allowable, and through lapse of mindfulness. Therein, one commits an offence through lapse of mindfulness in cases such as exceeding one night, six nights, seven nights, and so forth. The remainder is according to the method already stated. Six benefits for an expert in monastic discipline means the five stated in the fives, together with "the observance day is under his authority," making six.

Six maximums means: "An extra robe may be kept for a maximum of ten days; that robe should be laid aside by that monk for a maximum of one month; that monk may accept a robe from there with a maximum of an inner and outer robe; one should stand silently dedicating for a maximum of six times; but a new rug made by a monk should be kept for six years, to be kept for a maximum of six years; they should be carried by one's own hand for a maximum of three yojanas; an extra bowl may be kept for a maximum of ten days; stored-up provisions may be consumed for a maximum of seven days; that monk may stay apart from that robe for a maximum of six nights; a maximum of four kahāpaṇas; a maximum of two and a half kahāpaṇas; it may be taken with a maximum of two finger-joints; a bed support of a maximum of eight finger-breadths; a tooth-stick of a maximum of eight finger-breadths" - these are the fourteen maximums. Therein, the first six form one set of six, and by removing one from those and inserting one each from the remainder, and so forth by this method, other sets of six should also be formed.

Six offences means three sets of six are stated in the intermediate repetition. Six actions means the four of censure, demotion, banishment, and reconciliation; for non-acknowledgement of an offence and for non-making amends, the two stated count as one; and for non-relinquishment of a wrong view, one - thus six. Bathing means regarding bathing within less than half a month; the two sets of six beginning with an unfinished robe are indicated in the Kaṭhina chapter. The remainder is clear everywhere.

The commentary on the section of sixes is finished.

Explanation of the Section on Sevens

327. In the Sevens - "Seven proper courses" means that to the six previously stated, by inserting this one - "and that bhikkhunī is not rehabilitated, and those bhikkhunīs are blameworthy, this is the proper course therein" - seven should be understood. "Seven not legally valid carryings out on acknowledgement" means they are set forth in the Chapter on Stilling thus: "A monk has committed a pārājika offence; being charged with a pārājika, he acknowledges 'I have committed a saṅghādisesa'; the Saṅgha deals with him for a saṅghādisesa - this is a not legally valid carrying out on acknowledgement." The legally valid ones are also set forth in that same place. "For seven there is no offence to go on seven-day business" is stated in the Chapter on the Rains Residence. "Seven benefits for an expert in monastic discipline" means the five stated in the Fives together with "the Uposatha and the Pavāraṇā are authoritative for him" become seven. "Seven maximums" means those stated in the Sixes should be arranged in terms of sevens. The two sets of seven beginning with "having taken the made robe" are set forth in the Chapter on the Kaṭhina.

"A monk has no offence to be seen, a monk has an offence to be seen, a monk has an offence to be remedied" - these three sets of seven, two are not legally valid, one is legally valid; all three of those are set forth in the Campeyyaka. "Bad qualities" means qualities of the bad, or qualities that are bad; the meaning is unbeautiful, inferior, low. "Good qualities" means qualities of the good such as the Buddhas and others; the meaning is qualities that are good, beautiful, supreme. The remainder is clear everywhere.

The commentary on the section of sevens is finished.

Explanation of the Section on Eights

328. In the eights - "Eight benefits" means the benefits stated in the Kosambaka Chapter thus: "We shall not perform the Observance together with this monk, we shall perform the Observance without this monk, we shall not invite together with this monk, we shall perform a formal act of the Saṅgha, we shall sit in seats, we shall sit for rice-gruel drinks, we shall sit in the refectory, we shall dwell under one roof, we shall pay homage, rise up, make the añjali gesture, and perform proper duties according to seniority, we shall do so without this monk." In the second set of eight also, the same method applies, for that too was stated in exactly the same way in the Kosambaka Chapter.

"Eight up to the third time" means four among the thirteen for monks, and four not shared with monks among the seventeen for nuns, making eight. "He corrupts families in eight ways" means he corrupts families by means of flowers, or fruits, or cosmetic powder, or clay, or tooth-sticks, or bamboo, or medical treatment, or running errands - by these eight. Eight grounds are stated in the Robe Chapter, and another eight are stated in the Kathina Chapter. "By eight bad qualities" means by gain, by loss, by fame, by disrepute, by honour, by dishonour, by evil desire, and by evil friendship. The eight worldly conditions are: attachment to gain, aversion to loss; likewise to fame and disrepute, to praise and blame, attachment to pleasure, and aversion to pain. "Lying having eight factors" means it has eight factors because, together with "having set aside perception," there are seven that have come in the text, making it eight-factored with eight factors.

"Eight factors of the Observance" means -

Thus eight are stated. "Eight factors of messenger duty" means they are stated in the Schism of the Saṅgha section in the manner beginning with "Here, monks, a monk is one who listens and one who makes others listen." The duties regarding sectarians are set forth in the Great Chapter. Not leftovers and leftovers are set forth in the Invitation training rule. "One should rise for eight" means for senior nuns in the refectory; a seat also should be given to those very same ones. "Female lay follower" means Visākhā. "Eight benefits for an expert in monastic discipline" means the eight should be understood by adding these three - "the Observance is under his authority, the Invitation, and formal acts of the Saṅgha" - to the five stated in the set of five. "Eight maximums" means they should be understood by arranging the previously stated maximums in sets of eight. "He should conduct himself rightly in eight principles" means in the eight set forth in the Settlement of Disputes Chapter in the manner beginning with "the Observance of a regular monk should not be suspended, the Invitation should not be suspended." The remainder is clear everywhere.

The commentary on the section of eights is finished.

Explanation of the Section on Nines

329. Among the nonads - Nine grounds of resentment means the nine beginning with "he has acted for my harm." Nine removals of resentment means the nine beginning with "he has acted for my harm - how can that be obtained here? Thus one removes resentment." Nine disciplinary cases means abstinence, avoidance, refraining, and breaking the bridge from the nine grounds of resentment. By nine the monastic community splits means "Upāli, with nine or more than nine there is both a faction of the monastic community and a schism of the monastic community." Nine maximums should be understood by connecting the previously stated maximums in terms of nonads. Nine rooted in craving means dependent on craving there is seeking, dependent on seeking there is gain, dependent on gain there is decision, dependent on decision there is desire and lust, dependent on desire and lust there is attachment, dependent on attachment there is possession, dependent on possession there is miserliness, dependent on miserliness there is guarding, and on account of guarding there arise taking up of sticks, taking up of weapons, quarrels, disputes, contentions, accusations of "you, you," slander, and false speech. Nine conceits means the conceits beginning with "I am better than the better one." Nine robes means those stated by the method beginning with "the triple robe" or "the rains-bathing cloth" and so forth. Should not be assigned means from the time of determination onwards they should not be assigned. Nine not legally valid gifts means thus stated: one diverts what is designated for the monastic community to another monastic community, or to a shrine, or to an individual; one diverts what is designated for a shrine to another shrine, or to the monastic community, or to an individual; one diverts what is designated for an individual to another individual, or to the monastic community, or to a shrine.

Nine formal acceptances and uses means the formal acceptances and uses of those very same gifts. Three legally valid gifts means these three: one gives what is inclined towards the monastic community to the monastic community itself, what is inclined towards a shrine to the shrine itself, what is inclined towards an individual to the individual himself. The formal acceptances and uses too are the formal acceptances and uses of those very same. Nine not legally valid informations means three triads indicated in the chapter on settlement of legal issues thus: an individual who advocates what is not the Dhamma, a group who advocates what is not the Dhamma, a monastic community that advocates what is not the Dhamma. Legally valid informations too are indicated in that very same place by the method beginning with "an individual who advocates the Dhamma." Two nonads for not a legally valid act are stated in terms of an offence of expiation in the explanation of the first training rule of the chapter on exhortation. Two nonads for a legally valid act are stated in that very same place in terms of a wrong-doing. The remainder is clear everywhere.

The commentary on the section of nines is finished.

Commentary on the Tenfold Section

330. In the decads - Ten grounds of resentment: the nine stated in the nines, together with "or resentment arises without reason," make ten. The removals of resentment too are the nine stated there; together with "or resentment arises without reason, where can that be obtained here? Thus one removes resentment," they should be understood as ten. Ten disciplinary cases means ten reckoned as abstinence from the ten grounds of resentment. Wrong view with ten bases should be understood by way of "there is nothing given" etc. Right view by way of "there is what is given" etc. But extreme-grasping view should be understood by way of "the world is eternal" etc. Ten wrong courses means beginning with wrong view and ending with wrong liberation; the right courses are the opposite. The vote takings are set forth in the Chapter on Settlement.

A monk possessed of ten factors should be authorised by means of a referendum means by the ten stated in the Chapter on Settlement by way of "he is virtuous" etc. Ten dangers in entering royal inner quarters are set forth in the training rule concerning kings. Ten grounds for giving means food, drink, cloth, vehicle, garlands, fragrance, ointment, bedding and lodging, and lighting. Ten jewels means pearls, gems, beryl, and so forth. Ten rag-robes means from a charnel ground, from a shop, gnawed by rats, gnawed by termites, burnt by fire, gnawed by cattle, gnawed by goats, a shrine robe, a consecration robe, and one brought back from being carried away - among these one who is fully ordained should make an effort. Ten robe-wearings: in the Kurundī it is said that the ten are by way of the statement "they wear robes that are entirely blue" etc. But in the Great Commentary it is said: "By adding a bathing cloth or an inner robe to the nine allowable robes, there are ten."

Persons not to be paid respect are set forth in the Chapter on Lodgings. Ten grounds for reviling are set forth in the rule on insult. Ten ways are set forth in the training rule on divisive speech. Ten lodgings means a bed, a chair, a mattress, a pillow, a quilt, an upper covering, a mat, a piece of leather, a sitting cloth, a grass spread, and a leaf spread. They requested ten boons means Visākhā eight, King Suddhodana one, and Jīvaka one. The benefits of rice gruel and the non-allowable meats are set forth in the Chapter on Medicines. The remainder is clear everywhere.

The commentary on the section of tens is finished.

Commentary on the Elevenfold Section

331. In the elevens - "Eleven" means the eleven beginning with a paṇḍaka. "Eleven slippers" means ten made of precious materials and one wooden slipper. However, grass slippers, muñja-grass slippers, reed slippers and so on are included under wooden slippers. "Eleven bowls" means ten made of precious materials together with one made of copper or one made of wood. "Eleven robes" means the eleven beginning with all-blue and so on. "Up to the third time" means a nun who follows one who has been suspended, eight saṅghādisesas, Ariṭṭha, and Caṇḍakāḷī. "Eleven obstructions" are those beginning with "Are you not without characteristics?" "Eleven robes should be determined" means the three robes, the rains-bathing cloth, the sitting cloth, the bed-sheet, the itch-covering cloth, the face-wiping cloth, the requisite cloth, the water-bathing cloth, and the inner robe. "Should not be assigned" means these same robes should not be assigned from the time they have been determined. Knots and kinds together with those made of thread are eleven; all of these are indicated in the Khuddakakkhandhaka. The earths are indicated in the training rule on earth. The cessations of dependence are five from the preceptor and six from the teacher; thus eleven. The persons not to be paid respect are eleven together with a naked person; all of these are indicated in the Senāsanakkhandhaka. The eleven maximums should be understood by combining as a group of eleven from among the fourteen previously stated. "Eleven boons" means the ten previously stated together with the boon requested by Mahāpajāpatī. "Eleven boundary faults" will come in the Kammavagga by the method beginning with "they designate a boundary that is too small."

The eleven dangers for a person who reviles and abuses are as follows: "Monks, that monk who is a reviler and abuser, a slanderer of noble ones - for his fellow practitioners in the holy life, this is impossible and inconceivable, that he would not undergo one or another of eleven calamities. Which eleven? He does not attain what has not been attained, he declines from what has been attained, the true teaching does not become clear to him, or he becomes conceited regarding the true teachings, or he leads the holy life without delight, or he commits one or another defiled offence, or he renounces the training and reverts to the lower life, or he is afflicted with a severe illness, or he reaches madness or mental derangement, he dies deluded, and with the breakup of the body, after death, he is reborn in a state of misery, a bad destination, a state of ruin, in hell." Here, "true teaching" means the word of the Buddha is intended.

"Practised" means cultivated from the beginning. "Developed" means brought to completion and increased,

or. "Cultivated" means done again and again. "Mastered" means made like a well-yoked vehicle. "Made a basis of" means so that it becomes a foundation; made in such a way. "Practised" means carried on continuously; the meaning is constantly resolved upon. "Accumulated" means heaped up all around; the meaning is heaped up in all directions, gathered, developed, and increased. "Thoroughly undertaken" means well initiated; the meaning is brought to mastery. "Does not see evil dreams" means one does not see anything evil, but sees what is auspicious and conducive to growth. "Deities protect" means the guardian deities provide righteous protection. "The mind quickly becomes concentrated" means the mind becomes concentrated swiftly. "If not penetrating further" means not realising arahantship beyond the jhāna of loving-kindness, being either a trainee or an ordinary person, when dying, one is reborn in the Brahma world. The remainder is clear everywhere.

The commentary on the section of elevens is concluded.

The commentary on the numerical series is finished.

Questions and Answers on the Observance and So Forth

332. In the answering of the questions beginning with "What is the beginning of the legal act of Observance": "harmony is the beginning" means that the bodily harmony of those who have assembled, having purified the boundary with the intention "We shall perform the Observance" and having brought the consent and purity, is the beginning. "The performance is the middle" means that, having completed the preliminary duties, the performance of the recitation of the Pātimokkha is the middle. "The conclusion is the end" means that this conclusion of the Pātimokkha - "Therein, all should train in concord, harmoniously, without dispute" - is the end. "Harmony is the beginning of the legal act of invitation to admonish" means that the bodily harmony of those who have assembled, having purified the boundary with the intention "We shall perform the invitation to admonish" and having brought the consent-invitation, is the beginning. "The performance is the middle" means that the motion for the invitation to admonish and the invitation speech are the middle; the statement of the most junior member of the Saṅgha, "If I see it, I shall make amends," is the end. In the legal act of censure and so forth, "the ground" means the ground on account of which one becomes worthy of the legal act - that is the ground. "The person" means the person by whom that ground was committed - that is the person. "The formal act of the motion is the end" means that the concluding statement of each respective formal act of the motion - "The legal act of censure against the monk named so-and-so has been performed by the Saṅgha; the Saṅgha approves, therefore it is silent; thus do I understand it" - is the end. The remainder is clear everywhere.

The commentary on the questions and answers beginning with the Uposatha is finished.

Commentary on the Treatise on Reasons

334. In the Connection of Reasons - Regarding "ten reasons" and so forth, what is to be said has been stated in the commentary on the first Defeat itself. Regarding "whatever is for the excellence of the Community, that is for the comfort of the Community" and so forth, each upper term is the meaning of each lower term.

However, regarding "a hundred meanings, a hundred teachings" and so forth, by taking each of the ten terms as a root and combining them ten times, a hundred terms have been stated. Therein, by way of each latter term, a hundred meanings should be understood; by way of each former term, a hundred teachings should be understood. Or alternatively, dependent on which ten reasons a training rule has been laid down by the Tathāgata for disciples, which were previously described in the commentary on the first Defeat thus: "Therein, 'excellence of the Community' means the state of excellence of the Community; just as in the passage where 'excellent, O devas' occurs, it is the state of accepting the word 'excellent, Venerable Sir'; and whoever accepts the word of the Tathāgata, for him that is for his welfare and happiness for a long time; therefore, for the purpose of the Community's acceptance of my word as 'excellent, Venerable Sir,' I shall lay down the rule, having shown the danger in not accepting and the benefit in accepting, not by overpowering through force" - making this meaning clear, he said - "for the excellence of the Community" - described in this manner and so forth, since these have occurred here ten times, a hundred meanings should be understood, and by way of the terms that illuminate those meanings, a hundred teachings should be understood. Now, by way of the linguistic expressions that illuminate the meanings, a hundred linguistic expressions; by way of the linguistic expressions that constitute the teachings, a hundred linguistic expressions - thus two hundred linguistic expressions; a hundred knowledges in the hundred meanings, a hundred knowledges in the hundred teachings, two hundred knowledges in the two hundred linguistic expressions - thus four hundred knowledges should be understood.

Thus indeed what has been stated, it was stated in reference to this.

Thus in the Samantapāsādikā, the commentary on the Vinaya,

the commentary on the Mahāvagga is finished.

The First Verse Compilation

Commentary on the Training Rules Laid Down in the Seven Cities

335. "Having arranged the robe on one shoulder" means having placed the robe on one shoulder-point; the meaning is having properly arranged the upper robe. "Having raised joined palms" means having raised up joined palms resplendent with the joining of ten fingernails. "As if hoping for something" means as if expecting something in return. "Why have you come here" means for what reason, desiring what purpose, have you come here. Who said this? The Perfectly Enlightened One. To whom did he say this? To the Venerable Upāli. Thus the Venerable Upāli, having approached the Blessed One, asked this verse beginning with "in the two disciplines." Then the Blessed One, having said "good is your penetration" and so forth, answered him. This same method applies everywhere. Thus the Elder Upāli asked all these questions during the time of the Buddha. The Blessed One explained. But at the time of the Council, the Elder Mahākassapa asked. The Elder Upāli explained them.

Therein, "good is your penetration" means good are your questions; for questions are called "penetration" because they stand having emerged from the darkness of ignorance. "Truly" is a particle used in the sense of reason. The meaning is: because you ask me, therefore I shall declare to you. Or in the sense of acceptance, for by this word "truly" he said that having accepted the statement, he would declare. "Having kindled a fire they warm themselves, with food, with rice grains" - only these three training rules were laid down among the Bhaggas.

Commentary on the Four Transgressions

336. "What we asked" means what you asked. "Proclaimed" means spoke. "No" means our. "That you answered" means whatever was asked, that very thing was answered. "Not otherwise" means answered without doing otherwise.

"Those that are coarse - that is failure in morality": here, although failure in morality is not in the question, this was stated out of the desire to explain the coarse. For among the four failures, the coarse is included in one failure, and the not coarse is included in three failures. Therefore, having said "those that are coarse - that is failure in morality," in order to show that very thing in detail, he said "expulsion, entailing initial and subsequent meetings of the Community, are called 'failure in morality'."

Now, in order to show the not coarse by way of the three failures, he said beginning with "grave offence" etc. Therein, "whoever reviles with the intention of making laugh" - this was stated for the purpose of showing the basis of insulting speech.

"They misrepresent" means those who say "thus I understand the Dhamma taught by the Blessed One" misrepresent.

"This is considered failure in livelihood" means this failure in livelihood, included in six training rules, is considered the fourth failure. Thus far, "not coarse" has been answered.

Now, in order to answer the question "and those up to the third time," he said beginning with "eleven" etc.

Commentary on the Cutting Off and So Forth

337. Now, since the question "and how many requiring up to the third time" was answered by way of number thus: "eleven requiring up to the third time," he therefore asked, by way of following the numerical sequence, other intermediate questions beginning with "how many requiring cutting off." For the purpose of answering those, the statement beginning with "six requiring cutting off" was spoken. Therein, "one fit to be broken, one requiring tearing out, sixteen 'knowingly' were laid down" - this alone is new. The remainder has already been analysed in the Mahāvagga. Now, regarding what is new therein, "one fit to be broken" means the needle case. "One requiring tearing out" means a bed or chair stuffed with cotton. "Sixteen" means sixteen. "'Knowingly' were laid down" means they were laid down with the word "knowingly"; they should be understood thus: "Knowingly one should divert to oneself a gain intended for the Saṅgha; knowingly one should intrude upon a monk who arrived first and settle down; knowingly one should sprinkle or cause to be sprinkled water containing living beings on grass or clay; knowingly one should eat almsfood prepared by a bhikkhunī; knowingly, with intent to find fault, an expiation when one has already eaten; knowingly one should use water containing living beings; knowingly a legal issue settled in accordance with the Dhamma; knowingly one should conceal a grave offence; knowingly one should give full ordination to a person under twenty years of age; knowingly together with a caravan of thieves; knowingly with a monk who speaks thus without having acted in conformity with the Dhamma; knowingly a novice who has been so dismissed; knowingly one should divert to an individual a gain intended for the Saṅgha; knowingly one should neither reprove oneself a bhikkhunī who has committed a pārājika offence; knowingly a female thief, one condemned to death, one recognised, without having consulted; knowingly one should enter a monastery where there are monks without asking permission."

Commentary on the Non-shared and So Forth

338. Now, resolving this former question "shared and not shared," he said beginning with "two hundred and twenty." Therein, among those not shared with nuns, the six entailing initial and subsequent meetings of the Community are: emission, bodily contact, gross speech, self-desire, hut, and dwelling. "With two undetermined - eight" means these eight together with the two undetermined.

"Twelve involving forfeiture" means:

"Twenty-two minor" means:

Among those not shared with monks also, "ten are sent away from the Community" means they are stated thus in the analysis as "she is to be sent away from the Community," but in the matrix they have come as ten thus: "entailing sending away, entailing initial and subsequent meetings of the Community." "Twelve involving forfeiture" means those analysed in the nuns' analysis are indeed involving forfeiture. The minor ones too are indeed those minor ones analysed therein. Likewise the four acknowledgements; thus one hundred and thirty training rules in the analysis are not shared by nuns with monks. The remainder in this resolution of shared and not shared is clear indeed.

Now, resolving this question "transgressions and by which settlements they are appeased," he said beginning with "the eight expulsions." Therein, "difficult to approach" - by this he shows their fearsome nature. For like black snakes and the like, these are difficult to approach, difficult to go near, difficult to associate with; when committed, they lead to cutting off at the root. "Comparable to a palm tree stump" means comparable by making only the stump of the palm tree remain after uprooting the entire palm tree. Just as from a mere stump the palm tree does not become natural again, so they do not become natural again.

Having thus shown the common simile, showing again the simile stated for each one, he said beginning with "a withered leaf." "They are without growth" means just as these withered leaves and the like are of a nature without growth, not becoming green again and so forth; so too those defeated by an expulsion offence are of a nature without growth, not regaining their natural virtue - this is the meaning. By this much, regarding "transgressions and by which settlements they are appeased," it has been shown thus: these eight expulsion transgressions are not appeased by any settlements. But to show those transgressions that are appeased, it was said beginning with "twenty-three entailing initial and subsequent meetings of the Community." Therein, "by three settlements" - this is an all-inclusive statement. For offences entailing initial and subsequent meetings of the Community are appeased by two settlements, not by covering over with grass. The rest are appeased by all three as well.

"Two Observances, two invitation ceremonies to admonish" - this is stated with reference to both monks and nuns. And this is stated merely to show the classification, not in the sense of appeasement by settlements. The Observance of monks, the Observance of nuns, the invitation ceremony of monks, the invitation ceremony of nuns - these too are four classifications; the meaning is "things to be classified." "Four actions" means the Observance actions such as those by an unlawful group, etc. "Five synopses, four there are, not otherwise" means there are five synopses for monks and four for nuns, and it is not otherwise; these too are further classifications. "And seven classes of offences there are, four legal cases" - these classifications, however, are appeased by settlements, therefore he said "by seven settlements" etc. Alternatively, it should be understood that these four classifications - "two Observances, two invitation ceremonies, four actions, five synopses, four there are, not otherwise" - are stated also for the purpose of showing the settlement of offences rooted in them, since whatever offences are committed by way of "these are lost, these are destroyed" etc. in dependence on these four classifications, those are appeased by settlements in the manner already stated. "An obligation by one" means an obligation-case is appeased by one settlement.

Commentary on the Offences Beginning with Pārājika

339. Having thus resolved all the questions in the order of questioning, now, in order to show merely the etymological explanation of each of the offence categories included in "and there are seven categories of offences," he said beginning with "expulsion" and so forth. Therein, the meaning of the verse on "expulsion" is this - What is called "offence-expulsion" among the expulsions relating to persons, offences, and training rules - the person committing it is defeated, having met with defeat, fallen from the Good Teaching, lost, dropped, and expelled; when that person is not removed, there is no communion consisting of the Uposatha, Pavāraṇā, and so forth. "Therefore it is thus called" means for that reason it is called "offence-expulsion." Here this is the meaning in brief - Because one is defeated thereby, therefore it is called "expulsion."

In the second verse too, without attending to the letter, in order to show only the meaning, it is said beginning with "the Community itself gives probation." But here the meaning is - For one who, having committed this offence, wishes to be rehabilitated, for that rehabilitation from the offence, the Community must be sought at the beginning for the purpose of giving probation, in the remainder in the middle for the purpose of giving penance or together with sending back to the beginning for the purpose of giving penance, and at the end for the purpose of rehabilitation; for not even a single act herein can be performed without the Community - thus the Community must be sought both at the beginning and in the remainder, hence "entailing initial and subsequent meetings of the Community."

In the third verse, "undetermined, not fixed" means because it is not fixed, therefore this offence category is undetermined - this is the meaning. For what reason is it not fixed? "The rule is not definite" means because this training rule is made in a non-definite manner - this is the meaning. How is it non-definite? "One of three states" - for it is said therein that it is to be dealt with by one of three categories, therefore it is called "undetermined"; that offence category is called undetermined. And just as one of three states, so too where one of two categories is stated, that also is indeed undetermined.

In the fourth verse, "there is no transgression equal to that" means among transgressions leading to confession, there is no gross transgression equal to that; therefore it is thus called. Because of the grossness of the transgression, it is called "grave offence" - this is the meaning.

In the fifth verse, "having forfeited, one confesses, therefore" means because it must be confessed after forfeiting, it is called "forfeiture" - this is the meaning.

In the sixth verse, "it destroys the wholesome mental state" means it destroys the wholesome consciousness, which is called the wholesome mental state, of one who intentionally commits the offence; therefore "it destroys the mind" is expiation. But the mind that it destroys, because that offends against the noble path and is a cause of confusion of mind, therefore it is said "it offends against the noble path, it is a state of confusing the mind."

In the verses on acknowledgement, "a monk being an unrelated person" and so forth is said only for the purpose of showing the reason for the blameworthy nature stated in "friend, you have committed a blameworthy act." But because it must be acknowledged, that offence is called "acknowledgement."

In the verse on wrong-doing, "failed, missed, and stumbled" - all this is a synonym for the wrong-doing stated in "and whatever is wrong-doing." For what is badly done or improperly done, that is wrong-doing. But this is as stated by the Teacher; thus, because of not doing accordingly it is "failed," because of proceeding having missed the wholesome it is "missed," because of not ascending to the noble practice and path it is "stumbled." "Whatever a human being does" - this, however, is an illustration by simile. Its meaning is - Just as whatever evil a human being does in the world, whether openly or in secret, they declare that as "wrong-doing"; even so this too is evil by the base nature censured by the Buddha, therefore it should be understood as "wrong-doing."

In the verse on wrong speech, "insulting speech, badly spoken" means "badly spoken" is what is badly uttered, spoken, and talked - this is "badly spoken." What is badly spoken, that is "insulting speech" - this is the meaning. And what is more? "And whatever term is defiled" - the meaning is: because that term is defiled. Likewise, "and what the wise censure" - the meaning is: because the wise censure it. "Therefore it is thus called" means: by reason of that defiled nature and also by the censure of the wise, it is thus called; The meaning is: it is thus called "insulting speech."

In the verse on the training rule, by the method beginning with "this is the beginning and the conduct," it illustrates the state of belonging to a trainee. Therefore, "this belongs to a trainee, thus it is a training rule" - this is the brief meaning herein. It should be understood that this was stated for the purpose of illustrating the meaning that is not included in the questions beginning with "whether grave or light" but is included by the request "come, let us hear your statement."

In the passage beginning with "what is covered rains upon," the same method applies. Therein, "what is covered rains upon" means: first, a house covered with grass and such things is rained upon. But this house reckoned as an offence, when covered, is rained upon; for one who conceals the original offence commits another new offence. "What is opened does not rain upon" means: first, a house that is not opened but well covered does not get rained upon. But this house reckoned as an offence, when opened, does not get rained upon; for one who opens the original offence, having confessed what is amenable to confession and having emerged from what is amenable to rehabilitation, becomes established in purity. Exercising restraint in the future, one does not commit another offence. "Therefore open what is covered" means: for that reason, confessing what is amenable to confession and emerging from what is amenable to rehabilitation, one should open what is covered. "Thus it will not rain upon that" means: thus, when opened, it will not rain upon it - this is the meaning.

"The wilds are the destination of deer" means: for deer being chased by tigers and such in the open, the forest, the thicket of trees and such, is their destination, their refuge; having reached it, they find relief. By this same method, space is the destination of birds. In the sense of inevitably approaching, non-existence is the destination of phenomena; for all conditioned phenomena, destruction alone is their destination. For they are unable to remain without going to destruction. But even after standing for a long time, Nibbāna is the destination of the Worthy One; the meaning is: the element of Nibbāna without remainder is definitely the destination of the Worthy One whose taints are destroyed.

The commentary on the first verse compilation is finished.

Classification of Legal Issues

Commentary on the Classification of Overturning and So Forth

340. "In the classification of legal cases, these are the ten reopenings" - having shown the reopenings of legal cases, in order to show the reopening of settlements by means of the reopening of legal cases, he said beginning with "when reopening a legal case arising from contention, how many settlements does one reopen?" Therein, "when reopening a legal case arising from contention, one reopens two settlements" means one reopens, obstructs, these two - settlement in the presence of and settlement by majority. The meaning is: one rejects. "When reopening a legal case arising from censure, four" means one reopens these four settlements - settlement in the presence of, settlement by recollection, settlement by past insanity, and settlement by the act for the one who is worse. "When reopening a legal case arising from offences, three" means one reopens these three settlements - settlement in the presence of, settlement by acknowledgement, and settlement by covering over as with grass. "When reopening a legal case arising from obligations, one" means one reopens this one settlement - settlement in the presence of.

341. In the resolution of the questions beginning with "How many reopenings are there?", among the twelve reopenings, the three beginning with "the action was not done" are specifically obtained in the second legal case of censure. The three beginning with "it was not settled" are obtained in the first legal case of dispute. The three beginning with "it was not judged" are obtained in the third legal case of offences. The three beginning with "it was not appeased" are obtained in the fourth legal case of duties; moreover, all twelve are indeed obtained in each individual legal case.

"He reopens a legal case arisen there" means: in whichever monastery a legal case has arisen regarding bowls, robes, and so forth, in such a manner as "my bowl was taken by this one, my robe was taken," and in that very monastery the resident monks, having assembled, having persuaded the litigants saying "enough, friends," appease it by a judgement based solely on the texts - this is called a legal case arisen there. By whatever judgement it was settled, that too is itself one settlement. For one who reopens this, there is an offence requiring expiation.

"Arisen there and appeased" means: if, however, the resident monks are unable to appease that legal case, then another Vinaya expert, having come, asks "friends, has the observance or the invitation been held in this monastery?", and when the matter has been explained by them, he judges and appeases that legal case by means of a text from the Khandhaka and the Parivāra - this is called a legal case arisen there and appeased. For one who reopens this too, there is indeed an offence requiring expiation.

"On the way" means: those litigants, saying "we do not accept his judgement, he is not skilled in the Vinaya, in such and such a village elder monks who are Vinaya experts reside, let us go there and have it judged," while going, on the way itself, having considered the matter, either persuade each other, or other monks convince them - this too is indeed appeased. Whoever reopens a legal case thus appeased on the way, for him too there is indeed an offence requiring expiation.

"Appeased on the way" means: it is not, however, appeased by mutual persuasion or by the convincing of fellow monks; rather, a Vinaya expert coming from the opposite direction, having seen them, asks "where are you going, friends?", and when they say "to such and such a village, for such and such a reason," saying "enough, friends, what is the use of going there?", he right there appeases that legal case by the Dhamma and the Vinaya - this is called appeased on the way. For one who reopens this too, there is indeed an offence requiring expiation.

"Gone there" means: if, however, even when told "enough, friends, what is the use of going there?", disregarding the Vinaya expert's words, saying "we shall go there and obtain a judgement," they go anyway, and having gone, they inform the fellow monks of this matter. The fellow monks, saying "enough, friends, an assembly of the Saṅgha is indeed a weighty matter," having made them sit down right there, having judged, persuade them - this too is indeed appeased. Whoever reopens a legal case gone there and thus appeased, for him too there is indeed an offence requiring expiation.

"Gone there and appeased" means: it is not, however, appeased by the persuasion of fellow monks; rather, having assembled the Saṅgha and having reported it, the Vinaya experts appease it in the midst of the Saṅgha - this is called gone there and appeased. For one who reopens this too, there is indeed an offence requiring expiation.

"Verdict of innocence" means: one who reopens a verdict of innocence given to one whose taints are destroyed - there is indeed an offence requiring expiation. In the case of a verdict of past insanity given to one who was insane, and in the case of a decision for specific depravity given to one of depraved conduct, the same method applies.

"He reopens covering over with grass" means: when a legal case has been appeased by the Saṅgha through the settlement of covering over with grass, even one who speaks thus: "an offence is purified by approaching a single monk, squatting down, raising joined palms, and confessing it; but this so-called purification of an offence even while one is sleeping - this does not please me" - he too reopens the covering over with grass, and for him too there is indeed an offence requiring expiation.

"Going to bias through desire he reopens a legal case" means: being a Vinaya expert, for the sake of his own preceptor and others, having declared "what is not Dhamma is Dhamma" and so forth, reopening a previously judged legal case by any one of the twelve reopenings - this is called going to bias through desire and reopening a legal case. However, when resentment has arisen towards one of the two litigants in such a manner as "he acted against my interest," for the purpose of bringing about his defeat, having declared "what is not Dhamma is Dhamma" and so forth, reopening a previously judged legal case by any one of the twelve reopenings - this is called going to bias through hatred and reopening a legal case. But a dull, confused person, out of confusion itself, having declared "what is not Dhamma is Dhamma" and so forth, reopening in the manner stated - this is called going to bias through delusion and reopening a legal case. If, however, one of the two litigants has uneven bodily actions and so forth, tenacious wrong view, and powerful partisans among well-known monks, and because of depending on them he is one who relies on the uneven, relies on the tenacious, and relies on the powerful, out of fear of him, thinking "this one might create danger to my life or danger to my holy life," having declared "what is not Dhamma is Dhamma" and so forth, reopening in the manner stated - this is called going to bias through fear and reopening a legal case.

"Newly ordained monk" means: a certain novice is clever and learned. Having seen monks who became dejected upon suffering defeat in a judgement, he asks "why are you dejected?" They inform him of that legal case. He says to them thus: "let it be, venerable sirs, ordain me with full ordination, and I shall appease that legal case." They give him full ordination. On the second day, having struck the drum, he assembles the Saṅgha. Then when the monks say "by whom was the Saṅgha assembled?", he says "by me." "Why was it assembled?" "Yesterday the legal case was badly judged; I shall judge it." "But where did you go yesterday?" "I was not fully ordained, venerable sirs; but today I am fully ordained." He should be told: "friend, this training rule was laid down by the Blessed One for those like you: 'a newly ordained monk reopens - there is an offence requiring expiation for reopening.' Go and confess the offence." The same method applies to a visitor as well.

"A doer" means one who, having judged a legal case together with the Saṅgha, when he has gone to his dwelling, the defeated monks say: "Why, venerable sir, was the legal case judged by you in this way? Should it not have been judged in that way?" He, thinking "Why did you not speak thus in the first place?" reopens that legal case. Thus whoever as a doer reopens, for him too there is an offence requiring expiation for reopening. "A consent-giver" means one who, having given his consent in the judgement of a legal case, upon seeing the monks of his own party who had met with defeat coming back dejected, thinking "Tomorrow I shall judge it," having assembled the Saṅgha, when asked "Why did you assemble?" replies: "Yesterday the legal case was badly judged; I shall judge it today." "But where did you go yesterday?" "I was seated having given my consent." He should be told: "Friend, this training rule has been laid down by the Blessed One for those such as you: 'A consent-giver reopens - there is an offence requiring expiation for reopening.' Go and confess the offence."

Commentary on the Origin of Legal Issues and So Forth

342. In the passage beginning with "what is the source of a legal case arising from contention": "what is its source" means "what is the source of this" - thus "what-sourced." "What is its origin" means "what-originated." "What is its birth" means "what-born." "What is its production" means "what-produced." "What is its accumulation" means "what-accumulated." "What is its origination" means "what-originating." All of these are merely synonyms for cause.

In the passage beginning with "having contention as its source" also: contention, reckoned as the eighteen grounds for schism, is the source of this - thus "having contention as its source." This is stated by way of contention that arises dependent upon contention. Censure is its source - thus "having censure as its source." This too is stated by way of censure that arises dependent upon censure. Offence is its source - thus "having offence as its source." Because of the condition of a legal case arising from offences, one commits four kinds of offences - thus this is stated by way of offence that arises dependent upon offence. Obligation is its source - thus "having obligation as its source." The meaning is: the fourfold act of the Saṅgha is its cause. This is stated by way of obligations that arise dependent upon the obligation of admonition up to the third time of a bhikkhunī who follows one who has been suspended, and so forth. This is the construction of a single term on the side of the answer to all four legal cases. All terms should be construed following this method.

In the answer to the second question beginning with "having cause as its source," it should be understood that it has cause as its source, etc., by way of the nine wholesome, unwholesome, and indeterminate causes. In the answer to the third question, the difference is merely in the wording. For here, cause itself is called "condition."

343. In the answer to the question on roots, "twelve roots" means: the six roots of contention beginning with the pair of anger and resentment, three being greed, hatred and delusion, and three being non-greed, non-hatred and non-delusion - these are the twelve roots occurring in one's own mental continuum. "Fourteen roots" means: those same twelve together with body and speech become fourteen. "Six roots" means: the six origins beginning with body.

In the answer to the question on origins, the eighteen matters making for schism are the origins, for that legal case arising from contention originates in these eighteen matters making for schism, or it originates from these as causal factors. Therefore these are called its origins. This same method applies everywhere.

344. In the classification beginning with "Is a legal case arising from contention an offence," the statement "by one legal case - a legal case arising from obligations" is said in order to show by which legal case they are appeased; however, these are not absolutely appeased only by a legal case arising from obligations. For when one confesses in the presence of an individual, there is no such thing as a legal case arising from obligations.

"Not by which settlement" means it is not appeased, like an offence with a remainder. For it is not possible to confess it, nor to emerge from it and become established in the state of purity.

348. "A legal case arising from contention is a legal case arising from censure" - this method and so forth is quite clear.

349. Thereafter, six paired questions beginning with "where the verdict of innocence" etc. were stated without releasing the verdict in the presence, and the meaning is made clear by their answers alone.

351. In the answering of the questions beginning with "conjoined": "conjoined" means that since both settlements are accomplished at the very moment of the formal act declaration of the verdict of innocence, "verdict in the presence" or "verdict of innocence" - these mental states are conjoined, not disconnected. But since, just as with the leaf-sheaths of a plantain trunk, it is not possible to separate them and show their difference, therefore it is said: "And it is not possible, having separated these mental states again and again, to declare their difference." This same method applies everywhere.

Commentary on the Origin of the Seven Settlements

352. "What is the source of": in the question and answer, source is its source, thus it has source as its source. Therein, the presence of the Saṅgha, the presence of the Dhamma, the presence of the Vinaya, the presence of the person - this is the source of the verdict in the presence. One who has attained fullness of mindfulness, a destroyer of taints, who has received an accusation - this is the source of the verdict of innocence. An insane monk is the source of the verdict of past insanity. He who confesses and he to whom he confesses, the presence of both is the source of carrying out on acknowledgement. The inability to settle a legal issue of those who have fallen into quarrels is the source of the decision of the majority. A person of evil disposition is the source of the decision for specific depravity. Much unascetic misconduct among those who have fallen into quarrels is the source of covering over with grass. The sections on cause and condition are stated in the same manner.

353. The answer to the question on roots is straightforward. Regarding the question on origins, although it was stated "What are the thirty-six origins of the seven settlements?", since the verdict in the presence has no origins due to the absence of inclusion as a legal act, the six origins were analysed for only six settlements. Therein, "the doing of the legal act" should be understood as the motion. "Performing" means the setting forth of that very motion at the time it is to be set forth. "Undertaking" means undertaking by oneself; the meaning is the carrying out of that legal act by oneself. "Consenting" means consenting through request; the meaning is requesting another, such as a co-resident, "Carry out this legal act." "Endurance" means endurance thus: "This is agreeable to me, let the Saṅgha carry it out"; the meaning is the giving of consent. "Non-protesting" means not objecting thus: "This is not acceptable to me, do not do it thus." Thus, thirty-six origins should be understood by way of six sets of six.

Commentary on the Various Meanings of the Seven Settlements and So Forth

354. The question and answer on different meanings is clear in itself. In the question and answer on legal issues, "this dispute is not a legal issue" means this dispute of mothers and sons and so forth, being a case of opposing speech, is indeed called a dispute, but since it lacks the quality of being adjudicable by means of settlements, it is not a legal issue. The same method applies also to censure and the rest. The remainder is clear everywhere.

The commentary on the classification of legal issues is finished.

The Second Collection of Stanzas

Commentary on Questions and Answers on Accusation and So Forth

359. In the Second Verse Collection, "accusation" means accusation after having shown the matter and the offence. "Reminding" means reminding of the fault. "The monastic community is for what purpose" means for what purpose is the assembly of the monastic community. "And deliberation is for what reason" - deliberation is called consultation; the meaning is: that is for what reason.

"Accusation is for the purpose of reminding" means accusation of the aforementioned kind, for the purpose of reminding the accused person of the accuser's fault. "Reminding is for the purpose of refutation" means reminding of the fault is for the purpose of refuting that person. "The monastic community is for the purpose of discernment" means the monastic community assembled there is for the purpose of discerning the judgement; the meaning is: for the purpose of weighing what is righteous and unrighteous, and for the purpose of knowing what is well-judged and ill-judged. "And deliberation is separately" means the consultation of the elders who are discourse specialists and the elders who are Vinaya experts, separately and individually, for the purpose of concluding the judgement.

"Do not produce aversion" means do not generate anger towards either the accused or the accuser. "If you are an investigator" means if you are a Vinaya expert seated in the midst of the monastic community to adjudicate a case that has arisen.

"Contentious" means proceeding in such a manner as "You do not understand this Dhamma and Vinaya" and so forth. "Connected with harm" means that which generates harm, disturbing and causing the assembly to rise up - do not speak such talk. Among "in the discourse, in the Vinaya" and so forth, "discourse" means the Ubhatovibhaṅga. "Vinaya" means the Khandhaka. "In conformity" means the Parivāra. "What is laid down" means the entire Vinaya Piṭaka. "In conformity with what is laid down" means the four Great Standards.

"Attend to the duty of questioning" means attend to the practice of questioning. "Made by the wise one with higher intelligence" means drawn out and established by the Blessed One who is skilful, wise, and who has reached the perfection of knowledge. "Well-spoken" means well-laid-down. "In conformity with the training rules" means in accordance with the training rules. This is the word-meaning so far; now here is the concise explanation with the intended sense - "If you are an investigator, do not speak hastily, do not speak contentious talk connected with harm. But whatever duty of questioning has been well-laid-down by the wise one with higher intelligence, the Protector of the World, in these discourses and so forth, as a method in conformity with all the training rules - attend to that, consider that." "Not destroying one's destination pertaining to the future life" means attend to the duty of questioning without destroying one's own rebirth in a happy destination in the future life. For whoever questions without attending to that, he destroys his own destination pertaining to the future life; therefore the meaning is: you, without destroying it, should attend. Now, to show that duty of questioning, he spoke beginning with "seeking welfare" and so forth. Therein, "seeking welfare" means seeking and searching for welfare; the meaning is: having established loving-kindness and the preliminary stages of loving-kindness. "At the proper time" means at the fitting and appropriate time; the meaning is: one should question only at the time when invited, when the responsibility has been placed upon you.

"Do not hastily accept the conventional expression" means whatever hasty conventional expression there is among them, whatever is hastily spoken, one should not accept that, one should not take it up.

"One should deal with by connection with acknowledgement" - here "connection" is called the connection of discussion, therefore one should deal with by the connection of acknowledgement; the meaning is: having ascertained the connection of discussion, one should deal with by acknowledgement. Alternatively, one should deal with by acknowledgement and by connection; one should deal with a person of shame by acknowledgement; the meaning is: with a shameless person by the connection of duty. Therefore he spoke the verse "Acknowledgement is made among those with shame." Therein, "one should deal with by connection with duty" means one should deal with by the connection of duty; whatever acknowledgement is connected with his duty, by that acknowledgement one should deal with - this is the meaning.

"Intentionally" means he commits the offence knowingly. "Conceals" means he hides it, does not confess it, does not emerge from it.

"I too know this" means what has been said by you, that is true, I too know it in just the same way. "And another thing I ask you" means and I ask you another thing.

"Does not know the former and latter" means he does not know what was said before and what was said after. "Not skilled" means unskilled in that former and latter. "Does not know the way of saying for connection" means he does not know the saying for the connection of discussion and the saying for the connection of judgement.

"One accuses for failure in morality" means he accuses with two classes of offences. "For conduct and view" means for failure in conduct and failure in view. When accusing for failure in conduct, he accuses with five classes of offences; when accusing for failure in view, he accuses for wrong view and for extreme view. "One accuses also for livelihood" means he accuses with the six training rules laid down on account of livelihood. The remainder is clear everywhere.

The commentary on the second verse compilation is finished.

The Section on Accusation

Commentary on the Duties of the Investigator

360-361. Now, to show the duty to be performed by the one versed in the Discipline when an accusation has thus arisen, the passage beginning with "by the investigator" etc. is commenced. Therein, the meaning of the verse "what is seen by what is seen" is this - One person is seen by another leaving or entering a single place together with a woman; he accuses that one of an offence involving expulsion, and the other acknowledges his seeing. However, on account of that seeing, he does not incur an offence involving expulsion, he does not admit it. Thus here, what was seen by him accords with the latter's statement of seeing expressed as "he was seen by me." But since the other does not admit the fault on account of that seeing, he is suspected of being impure; the meaning is: suspected without basis. On the declaration of that person "I am pure," the Uposatha should be carried out together with him. The same method applies to the remaining two verses as well. The remainder is clear everywhere.

The commentary on the duties of the investigator is finished.

Commentary on Questions and Answers for the Accuser

362-363. In the answer to the questions beginning with "What is the beginning of accusation?", "in truth and without anger" means one should be established in truth and without anger. Whether it was done or not done, that itself should be stated, and anger should not be aroused towards the accuser, the investigator, or the Saṅgha. "One should know what is biased and unbiased" means one should know biased and unbiased speech. Herein, this is the method of knowing - One should know: "This much is the accuser's preliminary speech, this much is the concluding speech, this much is the accused's preliminary speech, this much is the concluding speech." The measure of the accuser should be taken, the measure of the accused should be taken, the measure of the investigator should be taken. The investigator, not omitting even a small matter, should be told: "Friend, having collected and straightened it out, bring it forth." The Saṅgha should proceed thus. "By which Dhamma, by which Vinaya, by which Teacher's instruction that legal issue is settled" - herein, "Dhamma" means the factual case. "Vinaya" means both the accusation and the reminder. "Teacher's instruction" means both the completeness of the motion and the completeness of the proclamation. For by this Dhamma, Vinaya, and Teacher's instruction a legal issue is settled; therefore, the investigator, having accused on the basis of a factual case and having reminded of the offence, should settle that legal issue through the completeness of the motion and the completeness of the proclamation. The investigator should proceed thus. The remainder here is clear in itself.

364. The question and answer beginning with "The Observance is for what purpose" is also clear in meaning. In the concluding verses, "one abuses elder monks" means one abuses them with contempt, thinking "what do these know?" "Injured, with impaired faculties" means injured because one has injured oneself through that partiality due to desire and so forth, and through that abuse. And with impaired faculties because of the impairment of the faculties such as faith and so forth. "The imprudent one goes to hell, and has no respect for the training" means that one who is thus injured, with impaired faculties, being imprudent due to the absence of wisdom, and having no respect for the training because of not training in the three trainings, upon the collapse of the body goes indeed to hell. Therefore, "and not in dependence on material gains" etc. "One should act according to the Teaching." The meaning of that is: one should not act in dependence on material gains; for when one of the accused or the accuser accepts robes and other material gains given by the other, one acts in dependence on material gains; one should not act thus. "And not in dependence on a person" means one who proceeds through desire and so forth in such a manner as "this is my preceptor or my teacher" acts in dependence on a person; one should not act thus. Rather, having avoided both of these, standing according to the Teaching, one should act just so.

"One whispers close to the ear" means one counsels at the base of the ear, saying "speak thus, do not speak thus." "One looks crookedly" means one seeks only faults. "One strides about" means one causes the judgement to fail. "One follows a wrong path" means one reveals the offence.

"One accuses at the wrong time" means one accuses in an inappropriate place and without being invited. "One does not know the former and latter" means one does not know the former statement and the latter statement.

"One does not know the way of saying for connection" means one does not know the statement by way of the connection of the discussion and the connection of the judgement. The remainder is clear everywhere.

The commentary on the section on accusation is finished.

The Lesser Matters on Meetings

Commentary on the Practice of the Investigator

365. In the Lesser Battle, "by a monk frequenting the battle-field": "battle" is said to be an assembly of the Community for the purpose of adjudicating legal issues. For therein, those who are opponents of oneself and opponents of the dispensation come together, expounding the Teacher's dispensation contrary to the Dhamma and contrary to the Vinaya, like the Vajjiputtaka monks of Vesālī. The monk who, having crushed the views of those opponents, frequents that place for the purpose of expounding his own position, having plunged in and carrying out the adjudication, is called one who frequents the battle-field, like the Elder Yasa. By that monk who frequents the battle-field, when approaching the Community, the Community should be approached with a humble mind. "With a humble mind" means having lowered the banner of conceit, with a mind in which conceit has been struck down. "Like a duster" means like a foot-wiper. Just as when a duster is used to wipe feet, whether soiled or unsoiled, there is neither attachment nor aversion; so the meaning is: not being attached and not being averse regarding the desirable and undesirable. "On a seat that is proper" means having known the proper seat, one should sit down at the place one reaches without showing one's back to the elder monks. "Not one who speaks on various topics" means not speaking various kinds of unprofitable talk on this and that. "Not one who speaks excessively on pointless talk" means not speaking pointless talk such as talk about kings and so forth, even regarding what has been seen, heard, or sensed. "Either the Teaching should be spoken by oneself" means talk relating to what is allowable and not allowable, or talk relating to the determination of materiality and immateriality, the practice of calm, the practice of insight, postures, sitting duties, and so forth, at the place of the Community's assembly, is called the Teaching. Such Teaching should either be spoken by oneself, or another should be invited. The monk who is able to speak such talk should be told: "Friend, when a question has arisen in the midst of the Community, you should speak." "Or noble silence should not be despised" means the noble ones, when sitting in silence, do not sit like foolish worldlings. They sit only having taken up a particular meditation subject. Thus, silence by way of attention to a meditation subject is called noble silence; that should not be despised, it should not be disparaged thinking "What is the use of devotion to a meditation subject?" The meaning is: one should sit only having taken up a meditation subject suitable for oneself.

"The preceptor should not be asked about" means one should not ask "What is the name of your preceptor?" This same method applies everywhere. "Not birth" means birth should not be asked about thus: "Are you of warrior birth or of brahmin birth?" "Not scriptural learning" means scriptural learning should not be asked about thus: "Are you a reciter of the Long Collection or a reciter of the Middle Collection?" "Family district" should be understood in terms of warrior family and so forth. "Here there would be love or hate for him" means here, regarding that person, by reason of one or another of these causes, there would be love or hate.

"Not one who conforms to the assembly" means one should not be one who conforms to the assembly, one who follows along with the assembly. The meaning is: one should not speak having intended and arranged only what pleases the assembly. "One should not display hand signals" means hand gestures should not be made for the purpose of generating signs regarding what should and should not be spoken.

"Conforming to the purpose" means one should sit observing only the penetration of the adjudication, deliberating thus: "This discourse is found; in this adjudication I shall state this." That is the meaning. "And one should not rise from the seat" means one should not rise from the seat and walk about in the assembly hall; when the Vinaya-bearer rises, the entire assembly rises. "One should not omit the verdict" means the adjudication should not be neglected. "One should not follow the wrong path" means an offence should not be declared. "Not rash" means one should not be one who acts rashly. The meaning is: harsh words should not be spoken rashly. "Willing to do what is bid" means being of a nature to endure harsh speech. "Striving for welfare" means seeking welfare, searching for welfare; both compassion and the preliminary part of compassion should be established - this is the intention in both terms. "Not speaking harshly" means not with harsh speech. Harsh speech is called unpleasant speech reckoned as contentious talk. The meaning is: that should not be spoken. "Oneself should be understood" means oneself should be understood thus: "Shall I be able to adjudicate and settle this or not?" The meaning is: one's own capacity should be known. "Another should be understood" means another should be understood thus: "Is this assembly conscientious? Can it be convinced or not?"

"The accuser should be understood" means he should be understood thus: "Is he a rightful accuser or not?" "The accused should be understood" means he should be understood thus: "Is he a rightfully accused or not?" "The wrongful accuser should be understood" means his measure should be known. The same method applies in the remaining ones too. "Not omitting what was said" means not omitting the words spoken by the accuser and the accused. "Not revealing what was not said" means not making known a matter that has not been brought forward. "The slow one should be encouraged" means the slow, confused one should be uplifted; having urged him saying "Are you not a son of good family?" and having had him explain the procedure of inquiry, his inquiry should be taken up. "The timid one should be comforted" means one who, not having previously appeared in the midst of the Community or in the midst of a group, becomes anxious - such a one should be told "Do not be afraid, speak freely, we shall be your support," and thus the procedure of inquiry should be had him explain. "The fierce one should be restrained" means he should be disapproved of and censured. "The impure one should be exposed" means having made known the shameless one, he should be made to confess the offence. "With uprightness and gentleness" means whatever monk is upright, virtuous, and free from bodily crookedness and the like, he should be treated with gentleness alone. "Regarding both principles and persons" means herein, one who respects principles and not persons - he alone should be understood as impartial regarding both principles and persons.

366. In the passage beginning with "a discourse is for the purpose of comparing," when discourses and so forth have been brought up by one who examines thus among fellow practitioners in the holy life, who is dear, agreeable, respected and esteemed, a discourse is for the purpose of comparing; it should be understood as for the purpose of comparing offences and non-offences. "A simile is for the purpose of illustration" means a simile is for the purpose of showing the meaning. "Meaning is for the purpose of making understood" means meaning is for the purpose of making known. "A counter-question is for the purpose of setting aside" means a question is for the purpose of setting aside a person. "The act of giving permission is for the purpose of accusation" means for the purpose of accusing on account of a matter or an offence. "Accusation is for the purpose of reminding" means for the purpose of making one recall the fault or non-fault. "Reminding is for the purpose of an act requiring a statement" means reminding of the fault or non-fault is for the purpose of carrying out an act requiring a statement. "An act requiring a statement is for the purpose of impediment" means an act requiring a statement is for the purpose of impediment thus: "Do not depart from this dwelling to another." "Impediment is for the purpose of judgment" means for the purpose of reaching a judgment. "Judgment is for the purpose of investigation" means for the purpose of investigating and weighing the fault or non-fault. "Investigation is for the purpose of arriving at the possible and impossible" means for the purpose of knowing offence and non-offence, and grave and light offences. "The Community is for the purpose of discernment and receiving" means for the purpose of receiving the judgment; and for the purpose of knowing whether it has been well judged or poorly judged - this is the meaning. "Standing individually and standing as speakers of truth" means standing in the position of authority, sovereignty and seniority, and standing in the position of speakers of truth; they should not be disparaged - this is the meaning.

Now, in order to show the meaning so as to close the opportunity for the words of those who are dull and of dull understanding who might say thus: "What is the purpose of the monastic discipline?" he said beginning with "the monastic discipline is for the purpose of restraint." Therein, "the monastic discipline is for the purpose of restraint" means the entire Vinaya legislation is for the purpose of restraint of the doors of body and speech. It is the decisive support for virtue that culminates in purification of livelihood; it is a condition - this is the meaning. This same method applies everywhere. Furthermore, herein, "freedom from remorse" means the absence of mental remorse by way of what has been done and not done regarding evil and merit. "Gladness" means weak, tender rapture. "Rapture" means strong, intense rapture. "Tranquillity" means the calming of bodily and mental agitation. "Happiness" means bodily and mental happiness. For that, being of two kinds, is a decisive support condition for concentration. "Concentration" means one-pointedness of mind. "Knowledge and vision of things as they really are" means tender insight; this is a designation for the knowledge of arising and passing away. For one-pointedness of mind is a decisive support condition for tender insight. "Disenchantment" means the strong insight leading to emergence that has reached its peak. "Dispassion" means the noble path. "Liberation" means the fruition of arahantship. For the noble path of four kinds is a decisive support condition for the fruit of arahantship. "Knowledge and vision of liberation" means reviewing knowledge. "Knowledge and vision of liberation is for the purpose of final nibbāna without clinging" means for the purpose of final nibbāna without conditions. For that is a condition for final nibbāna without conditions, since when that has not been attained, one must certainly attain final nibbāna. "For this purpose is discussion" means this discussion on the Vinaya is for this purpose. "Consultation" means consultation on the Vinaya itself. "The proximate cause" means this successive conditionality beginning with "the monastic discipline is for the purpose of restraint" is also for this purpose. "The giving ear" means the giving ear to this discourse on successive conditionality. The knowledge that arises upon hearing this discourse is also for this purpose. "That is to say, the deliverance of the mind without clinging" means that deliverance of the mind, reckoned as the fruit of arahantship, by not clinging through the four kinds of clinging, that too is for this purpose; for the purpose of final nibbāna without conditions alone - this is the meaning.

367. In the verses on the duty of questioning, the first verse has already been explained in meaning.

"The case, the failure, the offence, the source - not skilled in the manner, one does not know the former and latter" - here "the case" and so forth are connected with the word "does not know." The word "not skilled" is connected with "such a monk indeed." Therefore, here the construction is as follows - Whatever monk does not know the case of pārājika and so forth, does not know the fourfold failure, does not know the sevenfold offence, does not know the source thus: "This training rule was laid down in such and such a city," does not know the former and latter thus: "This is the earlier statement, this is the later statement," does not know what is done and not done thus: "This is done, this is not done." "And impartially" means that by the same ignorance of one who does not know the former and latter, it is said "one does not know what is done and not done." Thus far, the connection with the word "does not know" should be understood. Now as to what is said "not skilled in the manner," therein "not skilled in the manner" means not skilled in what is a reason and what is not a reason. Thus, whoever does not know the case and so forth, and is not skilled in the manner, such a monk indeed is called one not to be looked upon.

"And the action and the legal case" - these words too are connected with the word "does not know." Now here this is the connection - Likewise, whoever does not know the action, does not know the legal case, and is not skilled in the seven kinds of settlements too, and is lustful through lust and so forth, and corrupt and deluded, goes through fear on account of fear, goes through delusion on account of bewilderment, and on account of being lustful and being corrupt goes through desire and aversion, and is not skilled in convincing due to inability to persuade others, and is not skilled in making understand due to inability to show what is a reason and what is not a reason, has obtained a faction due to having obtained an assembly similar to oneself, is shameless due to being devoid of moral shame, is of dark deeds due to being endowed with dark actions, is disrespectful due to the absence of respect for the Dhamma and respect for persons - such a monk indeed is called one not to be looked upon; the meaning is: he should not be looked upon, should not be regarded, should not be appointed and placed in a position of authority, sovereignty, or seniority. The method of construction for the verses of the bright side too should be understood in the same manner as stated.

The commentary on the minor dispute is finished.

The Greater Matters on Meetings

Commentary on What Should Be Known by One Who Pronounces Judgement and So Forth

368-374. In the Great Battle - "He shifts from one case to another case" means having said "The case of the first defeat offence was seen or heard by me," when questioned again and pressed, he says "The case of the first defeat offence was not seen by me, nor heard; the case of the second defeat offence was seen or heard by me." By this same method, the shifting to the remaining cases, the shifting from one failure to another failure, and the shifting from one offence to another offence should be understood. But whoever, having said "It was neither seen by me, nor heard," afterwards says "This was seen or heard by me," or having said "It was seen or heard," afterwards says "It was not seen or not heard" - this one should be understood as denying and then acknowledging, and acknowledging and then denying. This itself is called concealing one thing with another.

375. "Praising beauty" means the training rule concerning the emission of semen is stated by way of praising and disparaging colours such as blue and so forth. "Conveying messages" means acting as a go-between is stated. The three beginning with physical contact are stated in their own terms. Thus these five should be understood as the preliminary part of sexual intercourse, the preliminary effort.

376. "Four acts for which permission ought to be asked" means those beginning with "by an irregular group" and so forth. The same method applies in the remaining ones too. Thus four groups of four make sixteen.

Commentary on Not Going by Wrong Courses

379. "One is practising for the harm of many people": for when a bearer of the Vinaya has thus decided a legal case through bias of desire and so forth, the Saṅgha in that monastery splits in two. The bhikkhunīs who depend on instruction also become two factions. The male lay followers, the female lay followers, the boys, the girls, and their guardian deities likewise split in two. From there, beginning with the earth deities up to the Akaniṭṭha Brahmās, they become just two factions. Therefore it was said - "One is practising for the harm of many people, etc. for the suffering of gods and humans."

382. "Dependent on unevenness" means dependent on uneven bodily actions and so forth. "Dependent on thickets" means dependent on the thicket reckoned as wrong view and extreme-grasping view. "Dependent on the powerful" means dependent on powerful and well-known monks.

393. "Despising him" means despising his word. Or the genitive case is used in the accusative sense; the meaning is "despising him."

394. "For whatever purpose" means for whatever purpose. "That matter" means that matter. The remainder is clear everywhere.

The commentary on the major dispute is finished.

Classification of the Kaṭhina

Commentary on the Spreading of the Kaṭhina and So Forth

403. Regarding the kathina-privilege - The eight grounds are the eight beginning with "on the occasion of departing" stated in the Khandhaka. The impediments and benefits too have been stated previously.

404. "For the undertaking" means for that undertaking such as fetching water and so forth, which is carried out for the purpose of the sevenfold preliminary work such as washing the robe and so forth. "What phenomena are a condition by way of proximity condition" means: what phenomena, having become proximate in terms of the future, are conditions? This is the meaning. "By way of contiguity condition" means by way of closely proximate condition; he asks by making the proximity condition itself even closer. "By way of support condition" means: what phenomena, having become as if arrived at the state of being a foundation, a basis, for the undertaking that is arising, are conditions? This is the meaning. "By way of decisive support condition" means by way of an approached support condition; he asks by making the support condition itself even more closely approached. "By way of prenascence condition" - by this he asks about the condition-state of that which has arisen first. "By way of postnascence condition" - by this he asks about the condition-state of that which arises afterwards. "By way of conascence condition" - by this he asks about the condition-state of those arising neither before nor after. "For the preliminary work" means for the preliminary work such as washing and so forth. "For the removal" means for the removal of the old outer robe and so forth. "For the determination" means for the determination of the Kaṭhina robe. "For the allocation" means for the allocation of the Kaṭhina. "The grounds and the impediments" means of the eight grounds and the two impediments. "For the subject matter" means for the Kaṭhina subject matter such as the outer robe and so forth; the remainder is according to the method already stated.

Having thus asked about everything - both what is obtainable and what is not obtainable - now, showing only what is obtainable for each, he stated the answer by the method beginning with "the preliminary work is a condition for the undertaking." Its meaning is - Regarding what was stated as "what phenomena for the undertaking" and so forth, here it is said: the preliminary work is a condition for the undertaking by way of proximity condition, and a condition by way of contiguity, support, and decisive support conditions. For since the sevenfold preliminary work for the undertaking - because that undertaking is carried out for the purpose of the preliminary work that is to be accomplished by that undertaking - therefore it is a condition by these four conditions. However, regarding the prenascence condition, this does not obtain even one phenomenon among the stated phenomena; rather, it itself is a prenascence condition for the preliminary work, because the preliminary work is accomplished when the undertaking exists. Therefore it was said - "The undertaking is a condition for the preliminary work by way of prenascence condition." However, it obtains the postnascence condition; therefore it is said: "The preliminary work is a condition for the undertaking by way of postnascence condition." For that undertaking is carried out for the purpose of the preliminary work that arises afterwards. However, regarding the conascence condition, apart from the fifteen phenomena reckoned as the grounds, impediments, and benefits, no other phenomenon even one among the undertaking and so forth is obtainable; for those very fifteen phenomena, being accomplished together with the allocation of the Kaṭhina all at once, are mutually conascence conditions for one another. Therefore it was said - "The fifteen phenomena are a condition by way of conascence condition." By this method, all the answers to the terms should be understood.

Commentary on the Classification of the Preliminary Duties and Origin and So Forth

405. The question and answer beginning with "What is the source of the preliminary work" is clear in itself.

406-407. In the resolution of the pair of questions beginning with "What is the source of the undertaking," regarding "has cause as its source" and "has condition as its source," here the six robes should be understood as both the cause and the condition. For all of these, beginning with the preliminary undertaking, those very robes are the cause, and those are the condition. For when the six kinds of robe are absent, there is no undertaking, nor are there preliminary works and so forth; therefore it is said "the undertaking has cause as its source" and so on.

408. In the section on inclusion - "By verbal expression" means by this verbal expression: "With this double robe, with this upper robe, with this inner robe, I allocate the kathina-privilege." In the questions and answers beginning with "how many roots" - "The action is the middle" means the removal and the determination.

411. "It is defective in material" means it is an unsuitable cloth. "Defective in time" means that which is given by donors today, the Saṅgha gives to the one who allocates the kathina-privileges tomorrow. "Defective in making" means having cut it on that very day, it is not completed.

Commentary on the Classification of What Should Be Known Regarding the Kaṭhina and So Forth

412. In the answer to the question beginning with "The kathina-privilege should be known" - "Of those very phenomena" means the combination, the blending together, of those phenomena such as materiality and so forth, in the presence of which there is what is called the kathina-privilege. By the phrase "the name, the naming" and so forth, however, it shows that this term "kathina" is merely a name for many phenomena, and that in the ultimate sense no single phenomenon exists as such.

"By twenty-four ways" means by the reasons stated previously beginning with "not merely by marking out." "By seventeen ways" means by the reasons stated previously beginning with "the kathina-privilege is allocated with new cloth." Whatever is to be said regarding making a sign and so forth, all of that has been stated in the Commentary on the Kathina Section.

416. "Simultaneous arising and simultaneous cessation" means that when arising, they arise together, and when ceasing, they cease together. "Simultaneous arising and different cessation" means that when arising, they arise together, but when ceasing, they cease differently. What is meant? All of them arise together with the allocation, for when there is allocation, there is what is called removal. However, when ceasing here, the first two cease together with the allocation, reaching the state of removal. For the cessation of the allocation and the state of removal of these occur at the same moment; the others cease differently. Even when those have reached the state of removal, the allocation still remains. The remainder is clear everywhere.

In the Samantapāsādikā, the commentary on the Vinaya,

The explanation of the breaking of the kaṭhina is finished.

The explanation of the chapter on designation is finished.

Upāli-Pentads

Commentary on the Chapter on Non-Attachment

417. In the Upāli questions, this is the connection to the question "Possessed of how many factors, venerable sir?" It is said that the Elder, having gone into seclusion and having reflected upon all these sets of five, approached the Blessed One, thinking "Having now asked the Blessed One, I shall establish a guideline for the purpose of dwelling under dependence and so forth in relation to these," and asked questions in the manner beginning with "Possessed of how many factors, venerable sir?" In the answers to those, "he does not know the Observance" means he does not know the ninefold Observance. "He does not know the legal act of Observance" means he does not know the fourfold legal act of Observance, classified as by unlawful procedure with an incomplete assembly and so forth. "He does not know the Pātimokkha" means he does not know the two summaries. "He does not know the recitation of the Pātimokkha" means he does not know the ninefold recitation of the Pātimokkha, being fivefold for monks and fourfold for nuns.

"He does not know the invitation to admonish" means he does not know the ninefold invitation to admonish. "He does not know the legal act of invitation to admonish" means he does not know the fourfold legal act of invitation to admonish, classified as by unlawful procedure with an incomplete assembly and so forth.

"He does not know offence and non-offence" means he does not know the offence and non-offence laid down in each and every training rule.

"Having committed an offence, a legal act has been done" means having committed an offence, a legal act has been done by the Saṅgha on account of that very offence.

Commentary on the Chapter on Non-Tranquillisation

420. "A legal act should not be revoked" - since this one does not conduct himself in conformity with the proper course, therefore the legal act should not be revoked for him; the meaning is that he should be dismissed while still with attachment.

421. "If, Upāli, the Community performs legal acts that should be done in concord" means if it performs legal acts that should be done by those in concord, such as the Uposatha and so forth; for when the Uposatha, Pavāraṇā and so forth are taking place, support should not be given. For if the Community, having made one confess a transgression, performs the act of communal concord, or having performed the settlement by covering over as with grass, performs the Uposatha and Pavāraṇā, such a legal act is called one that should be done in concord. "If therein" means if in such a legal act it is not agreeable to a monk, even having performed the act of manifest disapproval, such concord should be joined; thus, an opposing position should not be taken. But where they expound the Teacher's dispensation contrary to the Dhamma and contrary to the Vinaya, therein the act of manifest disapproval is not appropriate; one should obstruct and depart.

"One whose counsel is haughty" means one who speaks words pervaded by greed, hatred, delusion and conceit, one of dark speech, one who points out what is not beneficial. "One who mutters dependently" means one who is unable to speak what is fitting with authority by one's own nature; rather, one mutters depending on another thus: "The king spoke thus with me, such-and-such a great minister spoke thus, such-and-such a one who is my teacher or preceptor, a master of the three Piṭakas, spoke thus with me." "Not skilled in the connection of speech" means one is unskilled in the expression of connecting a discussion and in the expression of connecting a judgement. "Not according to the Dhamma, not according to the Vinaya" means one is not an accuser who, having reminded of an offence on the basis of an actual matter, makes the accusation.

"One who exalts" means one exalts a certain person in such a manner as "Our teacher is a great master of the three Piṭakas, a supreme Dhamma speaker" and so forth. In the second term, one disparages a certain person in such a manner as "Does he not know what an offence is?" and so forth. "One who takes up what is not Dhamma" means one takes up the side that does not lead to liberation. "One who obstructs the Dhamma" means one obstructs the side that leads to liberation. "And speaks much that is frivolous" means one speaks much pointless talk.

"One who proceeds forcefully" means one who, uninvited, without having been charged with the responsibility, merely relying on conceit, overwhelming others, speaks on matters over which one has no authority. "Without having performed the act of seeking permission" means one proceeds without having performed the act of seeking permission. "Not declared according to one's own view" means not declared putting forward one's own view; the meaning is that, having set aside one's own belief, one speaks contrary to reality, holding the view that what is not Dhamma and so forth is Dhamma and so forth.

Commentary on the Chapter on Expression

424. "He does not know the action regarding an offence" means he does not know "this offence is through bodily action, this is through verbal action." "He does not know the appeasement of an offence" means he does not know "this offence is appeased by confession, this by rehabilitation, this neither by confession nor by rehabilitation." "He is not skilled in judgment regarding an offence" means he does not know "in this case, this is the offence," and he is unable to extract and establish the offence in accordance with the fault.

"He does not know the origin of a legal case" means he does not know "this legal case arises depending on the eighteen grounds for schism, this depending on the four kinds of failure, this depending on the five or seven classes of offences, this arises depending on the four acts of the Community." "He does not know the action" means he does not know "this legal case has twelve root-actions, this has fourteen root-actions, this has six root-actions, this has one root-action." For legal cases, the actions are indeed according to their respective roots; the meaning is that he does not know all of that. "He does not know the appeasement" means he does not know "this legal case is appeased by two settlements, this by three, this by four, this by one settlement." "He is not skilled in judgment" means he does not know how to judge a legal case and bring it to settlement.

"He does not know the legal act" means he does not know the seven kinds of legal acts beginning with the act of censure. "He does not know the carrying out of the legal act" means he does not know "this legal act should be done by this procedure." "He does not know the subject matter of the legal act" means he does not know "this is the subject matter of the act of censure, this is of the act of subordination and so forth." "Duty" means he does not know the eighteen kinds of duty for the lower four legal acts among the seven legal acts, and the forty-three kinds of duty for the threefold act of suspension. "He does not know the appeasement of the legal act" means he does not know "the legal act of a monk who, having fulfilled the duty, makes a request, should be revoked, and the transgression should be made to be confessed."

"He does not know the case" means he does not know the cases of the seven classes of offences. "He does not know the source" means he does not know "this training rule was laid down in this city, this in that one." "He does not know the regulation" means he does not know the threefold regulation by way of regulation, supplementary regulation, and regulation for what has not arisen. "He does not know the sequence of terms" means he does not know the term that should be placed in front. When one should say "the Buddha, the Blessed One," he arranges the terms in reverse order, saying "the Blessed One, the Buddha."

"And he is unskilled in the monastic discipline" means he is unskilled in both the Vinaya text and the commentary.

"He does not know the motion" - in brief, the motion is of two kinds: that which is indicated as "this is the motion" and that which is not so indicated. Therein, that which is not so indicated is called "the motion for an act." That which is indicated is called "the motion as a basis for an act"; he does not know the motion in its entirety. "He does not know the doing of the motion" means he does not know the doing of the motion for an act in nine instances, and of the motion as a basis for an act in two instances. "The proclamation of the motion" means he does not know "for this motion there is one proclamation, for this there are three." "He does not know the settlement of the motion" means the fourfold settlement - namely, the verdict of mindfulness, the verdict of past insanity, the verdict of the more blameworthy, and the covering over as with grass - does not exist without a motion; he does not know that as the settlement of the motion. "He does not know the appeasement of the motion" means whichever legal case is appeased by this fourfold motion-settlement, he does not know that appeasement of it as "this appeasement was done by a motion."

"He does not know the discourse" means he does not know the two Vibhaṅgas. "He does not know the conformity with the discourse" means he does not know the four great authorities. "He does not know the monastic discipline" means he does not know the Khandhakas and the Parivāra. "He does not know the conformity with the monastic discipline" means he does not know the four great authorities. "And he is not skilled in what is possible and what is impossible" means he is not skilled in what is a valid reason and what is not a valid reason.

"He does not know the Teaching" means that, setting aside the Vinaya Piṭaka, he does not know the remaining two Piṭakas. "He does not know the conformity with the Teaching" means he does not know the four great references in the Suttanta. "He does not know the monastic discipline" means he does not know the Khandhaka and Parivāra alone. "He does not know the conformity with the monastic discipline" means he does not know the four great references. However, the Ubhatovibhaṅga is not included here; therefore, what is stated in the Kurundī - "'The monastic discipline' means he does not know the entire Vinaya Piṭaka" - that should not be accepted. "And he is not skilled in what precedes and what follows" means he is unskilled in what is said before and what is said after. The remainder is clear in every case, since it is to be understood by way of the opposite of what has been stated, and because it has already been explained before.

The explanation of the chapter on non-dependence, the chapter on non-tranquillisation, and the chapter on expression is finished.

Commentary on the Chapter on Making Views Known

425. In the chapter on acts of making one's view known - "Acts of making one's view known" means the making known of views; the making known of opinions - this is a designation for disciplinary acts reckoned as confession of offences. "One makes one's view known when there is no offence" means one confesses what is actually a non-offence as an offence - this is the meaning. "For one not requiring confession" means one makes one's view known for a grave offence; one confesses a saṅghādisesa or a pārājika - this is the meaning. "Already confessed" means one makes one's view known even for a light offence that has already been confessed; one confesses again what has already been confessed - this is the meaning.

"Makes one's view known with four or five" means one makes it known in such a way that the view is made known by four or five; four or five persons confess an offence together - this is the meaning. "With mind by mental state" means one makes one's view known by the mental state reckoned as mind; without making a verbal utterance, one confesses the offence by mind alone - this is the meaning.

"Of one of different communion" means one makes one's view known in the presence of one of different communion by views or one of different communion by act; one confesses the offence - this is the meaning. "In a different boundary" means one makes it known in the presence of one standing in a different boundary, even if of the same communion. For it is not proper for one standing within a designated boundary to confess an offence to one standing in the boundary-interval, or for one standing in the boundary-interval to confess to one standing within the non-separation boundary. "Of one who is not regular" means one confesses in the presence of one who has been suspended, or one whose observance day and invitation have been withheld - this is the meaning.

430. "The act of giving permission should not be done" means it is not fitting to do; the meaning is that it should not be done. Here too, "not regular" refers to one who is suspended and one whose observance day and invitation have been set aside. "With the intention of causing him to fall" means desiring to cause him to fall from the dispensation.

432. "Due to dullness and sheer delusion" means that due to dullness and delusion, one is unable to understand even what has been answered; one asks merely displaying one's own delusion, like a madman. "Having evil desires" means one asks with evil desire, thinking "People will esteem me thus." "With contempt" means one asks wishing to impose contempt. The same method applies to the other answers as well. The remainder is clear everywhere. Whatever should be said regarding the Chapter on Self-Mortification and the Chapter on Ascetic Practices, all of that has already been stated above.

The explanation of the chapter on making known what has been seen is finished.

Commentary on the Chapter on False Speech

444. In the Chapter on Lying - "Leading to expulsion" means one that goes to expulsion; the meaning is that it reaches the state of an offence of expulsion. The same method applies to the others as well. Therein, lying by claiming a non-existent superhuman state leads to expulsion; lying by groundlessly accusing with an offence of expulsion leads to entailing initial and subsequent meetings of the Community; lying spoken by way of indirect speech such as "whoever dwells in your monastery" to one who understands leads to grave offence; to one who does not understand, it leads to wrong-doing; that which comes under "there is an expiation for deliberate lying" should be understood as leading to expiation.

"Through not seeing" means through not seeing one who knows the Discipline. For when doubt has arisen regarding what is allowable and what is not allowable, having seen one who knows the Discipline and having asked about what is allowable and what is not allowable, one should abandon what is not allowable and do what is allowable; but one who does not see him commits an offence by treating even what is not allowable as allowable. Thus, an offence that would be committed is not committed through seeing one who knows the Discipline; it is committed only through not seeing him. Therefore it is said "through not seeing." "Through not hearing" means even though dwelling in the same monastery, by not going to attend upon one who knows the Discipline and not asking about what is allowable and what is not allowable, or by not listening when it is being told to others, one commits an offence. Therefore it is said "through not hearing." "Through negligence" means through being negligent. For one commits an offence of sharing a sleeping place even through being negligent. However, one who commits an offence through perceiving what is not allowable as allowable commits it through such a perception. Through confusion of mindfulness, one commits an offence that should be committed by way of exceeding one night and so forth. The remainder is clear everywhere.

The explanation of the chapter on false speech is finished.

Commentary on the Chapter on Admonishing Monks

450. In the Chapter on Nuns - "For material loss" means for the purpose of not obtaining the four requisites; the meaning is that he strives and endeavours so that they do not obtain requisites. "For harm" means he strives while bringing about harm and bad counsel. "For non-residence" means for the purpose of non-residence; for the purpose of removing them from the village district where they dwell. "He quarrels" means he quarrels for the purpose of engaging in wrong conduct.

451. "Possessed of how many factors, venerable sir, should a legal act be performed against a nun?" - he asks referring to one of the seven legal acts.

454. "Should not be discussed together with" means the path of discussion, classified into allowable and not allowable, name and form, delimitation, calm and insight, etc., should not be spoken about. But since a monk whose taints are destroyed does not speak falsely, he speaks as one who is master of such a path of discussion, not another; therefore, in the first set of five, having rejected with "not of one beyond training," in the second set of five, "of one beyond training" etc. was stated.

"Has not attained analytical knowledge of meaning" means he has not attained analytical knowledge in the commentary, has not attained knowledge that has gone into classification. "Has not attained analytical knowledge of phenomena" means he has not attained analytical knowledge in the canonical texts. "Has not attained analytical knowledge of language" means he has not attained analytical knowledge in conventional language. "Has not attained analytical knowledge of discernment" means those knowledges reckoned as discernment, namely analytical knowledge of meaning and so forth - he has not attained analytical knowledge in those. "Does not review the mind as it is liberated" means by way of the four fruit-liberations, he does not review the mind as it is liberated through the nineteen-fold review. The remainder is clear everywhere.

The explanation of the chapter on admonishing monks is finished.

Commentary on the Chapter on Tribunal

455. In the Chapter on Referendum - "Not skilled in meaning" means not skilled in the commentary; he is not adept in extracting the meaning. He is not skilful in extracting the meaning. "Not skilled in the Teaching" means because of not having received instruction from a teacher, he is not skilled in the canonical text, not proficient in the canonical text. "Not skilled in language" means not skilled in the usage of different languages. "Not skilled in phrasing" means he is not skilled in the application of well-rounded phrasing by way of aspirated and unaspirated sounds and so forth; the meaning is that he is not proficient in the discrimination of syllables. "Not skilled in what precedes and what follows" means he is not skilled in what precedes and what follows in meaning, what precedes and what follows in the Teaching, what precedes and what follows in language, what precedes and what follows in phrasing, and in what is said before and what is said after.

"Prone to wrath" and so forth are stated because one who is overcome by wrath and so forth does not know what is a reason and what is not a reason, and is unable to judge. "He is one who confuses and not one who reminds" means he is one who bewilders, not one who arouses mindfulness; the meaning is that he bewilders and obstructs the discussion of the accuser and the accused, and does not remind them. The rest here in the Chapter on Referendum is clear in itself.

The explanation of the chapter on tribunal is finished.

Commentary on the Chapter on Settlement of Legal Issues

457. In the Chapter on the Settlement of Legal Cases - "One reveres individuals" means that, having thought "this is my preceptor, this is my teacher" and so forth, desiring his victory, one declares "what is not in accordance with the Dhamma is in accordance with the Dhamma." "One reveres the monastic community" means that one who judges without abandoning the Dhamma and the Vinaya is called one who reveres the monastic community. One who judges after accepting robes and the like is called one who is interested in worldly gain; one who judges in accordance with the Dhamma without accepting those things is called one who is interested in the Good Teaching.

458. "In five ways, Upāli" means the monastic community splits for five reasons - by a legal act, by recitation, by speaking, by proclamation, and by vote taking. Herein, "by a legal act" means by any one of the four legal acts beginning with a transaction by announcement. "By a recitation" means by any one recitation among the five recitations of the principal monastic code. "By speaking" means declaring; expounding the eighteen grounds for causing schism, such as "what is not the Dhamma is the Dhamma," by means of various arguments. "By proclamation" means by proclamation, having made a verbal division at the ear, in such a manner as: "Do you not know of my going forth from a high family and of my being learned in much? It is fitting for you even to arouse the thought that one such as I would hold the Teacher's instruction as contrary to the Dhamma and contrary to the Vinaya. What, is Avīci cool for me like a blue lotus grove? What, do I not fear the lower realms?" "By vote taking" means by vote taking, having thus proclaimed and having supported their minds and having made them of the nature of not turning back, saying "Take this voting ticket."

And here, only the legal act or the recitation is the criterion, but the speaking, proclamation, and vote taking are preliminary stages. For even when one speaks by way of expounding the eighteen grounds, and having proclaimed for the purpose of generating approval therein, and even when the voting ticket has been taken, the monastic community is still undivided. But when, having thus had four or more take the voting ticket, one performs a separate legal act or recitation, then the monastic community is said to be split. Thus what we stated in the commentary on the chapter on schism of the Community: "Thus, having expounded any one even of the eighteen grounds, having persuaded by this or that reason, saying 'Accept this, approve of this,' having taken the voting ticket, when a separate act of the Community is performed, the Community is split. However, in the Parivāra it is said 'In five ways, Upāli, the monastic community splits' etc. There is no difference in meaning between that and the characteristic of schism of the Community stated here. We shall make clear the absence of that difference right there" - that has now been made clear.

"This has been laid down" means this was laid down. Where was it laid down? In the chapter on duties. For therein fourteen chapter-duties were laid down. Therefore he said - "This has been laid down, Upāli, by me - the duties of visitors for visiting monks" etc. "Thus also, Upāli, there is dissension in the Community, but not schism in the Community" means to this extent there is merely dissension in the Community, not yet schism in the Community; but gradually this dissension in the Community, when it increases, leads to schism in the Community - this is the meaning. "According to the number of rains" means in accordance with the measure of rains; the meaning is according to seniority. "Having made a separation" means having made a distinct determination. "They perform legal acts after legal acts" means, with reference to one act of the Community after another, they perform both minor and major legal acts. The rest here too in the chapter on the settlement of legal cases is clear in itself.

Commentary on the Two Chapters on Schism of the Saṅgha

459. In the two sections on schism of the Saṅgha - "Misrepresenting his view by a legal act" means: among those matters beginning with what is not the Teaching, having become one who holds the view that what is not the Teaching and so forth are thus, misrepresenting that view, he explains those as the Teaching and so forth, and performs a separate legal act. Thus, that which he performs as a legal act misrepresenting his view, by that being done thus, together with misrepresenting his view by a legal act, there are five factors. "Upāli, possessed of these five factors" - this is the interpretation of meaning in one set of five. By this method, all the sets of five should be understood. Here too, the three factors beginning with speaking are stated only in the sense of the preliminary stage. But incurability should be understood in terms of the legal act and recitation. The remainder is clear everywhere. For there is nothing here that has not been explained by the method stated before.

Commentary on the Chapter on Resident Monks

461. In the Chapter on Resident Monks - "Deposited as if carried there" means as if brought and placed there.

462. "Answers on monastic discipline" means the answering of questions on monastic discipline. "Diverts" means determines, elucidates, explains. The remainder here is clear in itself.

Commentary on the Chapter on Spreading the Kaṭhina

467. In the Chapter on Kaṭhina Spreading - "One in darkness" means one who has gone into darkness; for when paying respect in such a situation, one's forehead might strike against the legs of a bed and so forth. "One not paying attention" means one not paying attention to the act of respect due to being occupied with duties. "One asleep" means one who has fallen into sleep. "One turned away" means one turned to one side, standing on the side of an adversary, an enemy, a person of opposing disposition is meant; this one is not to be paid respect. For this one, when being paid respect, might even strike with the foot. "One thinking about something else" means one contemplating something else.

"One eating" means one eating flour cakes and such like. One defecating and urinating is not to be paid respect because of not having gone to a suitable place. "A suspended person" means one suspended by any of the three kinds of act of suspension is not to be paid respect. However, the four upon whom the act of censure and so forth have been carried out are to be paid respect. The Uposatha and Pavāraṇā are also permissible together with them. And among those not to be paid respect stated from the beginning, there is an offence only for one paying respect to a naked person and a suspended person. But for the others, paying respect is prohibited on account of its being improper and on account of the reason stated in between. Beyond this, the ten beginning with one fully ordained afterwards are not to be paid respect precisely because they constitute grounds for an offence. For one paying respect to them, there is certainly an offence. Thus, among these five sets of five, there is no offence for one paying respect to thirteen persons, and there is an offence for paying respect to twelve.

468. "A teacher is to be paid respect" means this fivefold teacher is also to be paid respect: the teacher of going forth, the teacher of full ordination, the teacher of dependence, the teacher of recitation, and the teacher of instruction. The remainder is clear everywhere.

The explanation of the chapter on the spreading of the kaṭhina is finished.

And the explanation of the Upāli pentads is finished.

Commentary on the Origins of Offences

470. In the passage beginning with "one commits without consciousness," except for offences prescribed such as lying together, etc., one who commits unintentionally commits without consciousness, and one who confesses emerges with consciousness. One who commits any offence intentionally commits with consciousness, and one who emerges through the covering with grass procedure emerges without consciousness. As stated before, one who emerges through the covering with grass procedure commits without consciousness and emerges without consciousness. One who confesses the other commits with consciousness and emerges with consciousness. One who performs word-by-word Dhamma teaching, etc., thinking "I am giving the gift of Dhamma," commits with wholesome consciousness; one who confesses with an elated mind thinking "I am carrying out the instruction of the Buddhas" emerges with wholesome consciousness. One who confesses while being displeased emerges with unwholesome consciousness; one who emerges through the covering with grass procedure while still overcome by sleep emerges with indeterminate consciousness. Having committed offences such as intimidation, etc., one who confesses with a joyful mind thinking "I am carrying out the dispensation of the Buddhas" commits with unwholesome consciousness and emerges with wholesome consciousness. One who confesses while being displeased emerges with unwholesome consciousness; one who emerges through the covering with grass procedure in the manner already stated emerges with indeterminate consciousness. One who commits the offence of lying together at the time of falling asleep commits with indeterminate consciousness; and here the passage beginning with "one emerges with wholesome consciousness" etc. should be understood in the manner already stated.

The passage beginning with "by how many origins does the first expulsion originate" is clear, as the method has been stated before.

473. In the passage beginning with "The four expulsions originate by how many origins," by way of the highest classification, whatever origination is applicable to whichever, all of that has been stated.

The explanation of the origin of offences is finished.

The Second Collection of Verses

Commentary on Bodily and Other Offences

474. In the answering of the verses beginning with "How many offences are bodily": "six offences are bodily" means in the intermediate repetition, by the fourth origin of offences, one commits six offences, offences stated in the manner beginning with "a monk engages in sexual intercourse, an offence of defeat." For since these arise through the bodily door, they are called bodily. "Six verbal" means in that same intermediate repetition, by the fifth origin of offences, one commits six offences, offences stated in the manner beginning with "a monk of evil desires, overcome by desires." "For one who conceals, three" means: for a nun who conceals an offence, a defeat; for a monk concealing a saṅghādisesa, an expiation; for concealing one's own grave offence, a wrong-doing. "Five by reason of contact" means: for a nun in bodily contact, a defeat; for a monk, a saṅghādisesa; for what is connected with the body through the body, a grave offence; for what is connected with the body through a forfeitable, a wrong-doing; for poking with a finger, an expiation - these are the five offences by reason of bodily contact.

"At the break of dawn, three" means: by way of exceeding one night, six nights, seven days, ten days, or a month, a forfeitable expiation; for a nun being absent at night, a saṅghādisesa; "if she conceals during the first watch, if she conceals during the second and third watches, when the dawn rises the offence is concealed; whoever conceals it, that is a wrong-doing to be confessed" - these are the three offences one commits at the break of dawn. "Two up to the third time" means: there are eleven up to the third time by name, but by way of enactment there are two: those up to the third time for monks and those up to the third time for nuns. "One here is eight cases" means: for nuns alone, there is one here in this dispensation called the eight cases. "By one is the complete inclusion" means: by this one recitation of the introduction, "whoever has an offence, let him reveal it," there is the inclusion of all training rules and all Pātimokkha recitations.

"Two roots of the monastic discipline" means body and speech. "Two weighty are spoken" means defeats and saṅghādisesas. "Two concealings of grave offences" means: for a nun who conceals an offence, a defeat; for one who conceals a saṅghādisesa, an expiation - these are the two offences of concealing grave offences.

"Between villages, four" means: "a monk makes an arrangement with a nun, a wrong-doing; he enters the vicinity of another village, an expiation; when a nun is going between villages, in an enclosed village, at the first step, a grave offence; at the second step, a saṅghādisesa; in an unenclosed village, at the first step of entering the vicinity, a grave offence; at the second step, a saṅghādisesa" - these are the four offences between villages by way of wrong-doing, expiation, grave offence, and saṅghādisesa. "Four by reason of crossing a river" means: "a monk makes an arrangement with a nun, a wrong-doing; he boards a boat, an expiation; when a nun is going to the other side of the river, at the time of disembarking, at the first step, a grave offence; at the second step, a saṅghādisesa" - these are the four. "In one meat, a grave offence" means in human flesh. "In nine meats, a wrong-doing" means in the remaining impermissible meats.

"Two verbal at night" means: a nun standing within arm's reach converses with a man in the darkness of night without a lamp, an expiation; standing beyond arm's reach and conversing, a wrong-doing. "Two verbal by day" means: a nun standing within arm's reach converses with a man by day in a concealed place, an expiation; standing beyond arm's reach and conversing, a wrong-doing. "For one who gives, three" means: with the intention of killing, one gives poison to a person; if he dies from it, a defeat; one gives it to yakkhas or petas; if they die, a grave offence; one gives it to an animal; if it dies, an expiation; in giving a robe to an unrelated nun, an expiation - thus for one who gives, three offences. "And four in receiving" means: in seizing by the hand or seizing by the hair, a saṅghādisesa; in grasping the genitals with the mouth, a defeat; in receiving a robe from an unrelated nun, a forfeitable expiation; for a lustful nun receiving food hard or soft from the hand of a lustful man, a grave offence; thus in receiving, there are four classes of offences.

Commentary on Those Leading to Confession and Others

475. "Five require confession" means the five light ones. "Six remediable are made" means the remainder, setting aside the expulsion offence. "One here irremediable" means the one expulsion offence.

"Two weighty in the monastic discipline are spoken" means the expulsion and the offence entailing initial and subsequent meeting of the community. "And bodily and verbal" means all training rules are bodily and verbal; there is not even one training rule laid down at the mind-door. "One grain-juice at the improper time" means salt-sour gruel. For this alone is the one grain-juice that is allowable at the improper time. "One authorisation by a motion followed by three proclamations" means the authorisation of the exhorter of nuns. For this alone is the one authorisation permitted by an act with a motion followed by three proclamations.

"Two expulsions are bodily" means the expulsion for sexual intercourse for monks and the expulsion for bodily contact for nuns. "Two planes of communion" means either one makes oneself of common communion, or the harmonious community reinstates one who has been suspended. But in the Kurundī, two planes of communion are stated thus: "the plane of common communion and the plane of separate communion." "For two is breaking of nights" means laid down for one undergoing probation and one performing the penance. "Two two finger-breadths" means two regulations of two finger-breadths: "one should take at most a joint of two finger-breadths" - this is one; "two finger-breadths or two months" - this is the other.

"Having struck two oneself" means a nun, having struck herself, commits two offences: she strikes and weeps, an offence of expiation; she hurts herself but does not cry, there is an offence of wrong-doing. "By two the monastic community is split" means by an act and by taking of voting tickets. "Two here become offences at once" means here in the entire monastic discipline there are two who become offences at once by virtue of the laying down for both. Otherwise, however, nine for monks and nine for nuns makes eighteen. "Two doings by motion" means two duties by motion - an act and the basis for an act. In nine instances there is an act; in two it stands as the basis for an act.

"In killing living beings three" means "one digs a pit without specifying, if a human being dies, an expulsion; in the death of spirits and departed ones, a grave offence; in the death of an animal, an expiation" - these are the three. "Three verbal expulsions" means by concealing a fault, by following one who has been suspended, and by the one with eight grounds. But in the Kurundī, three are stated thus: "in taking what is not given by command, in the killing of a human being, and in claiming a superhuman state." "Three illuminations" means speaking praise or dispraise referring to the anus or the urinary passage is an offence entailing initial and subsequent meeting of the community; speaking praise or dispraise referring to below the collar-bone and above the knee-cap, setting aside the anus and the urinary passage, is a grave offence; speaking praise or dispraise referring to above the collar-bone and below the knee-cap is a wrong-doing. "Or three by matchmaking" means she accepts, investigates, and reports back, an offence entailing initial and subsequent meeting of the community; he accepts, investigates, and does not report back - a grave offence; she accepts, does not investigate, and does not report back, an offence of wrong-doing - these three classes of offences arise by reason of matchmaking.

"Three persons should not be given full ordination" means one deficient in age, one deficient in requisites, and one with a defective basis - their distinctions have already been stated. Moreover, here one who is not complete with bowl and robes, and one who though complete does not request them - these too are included under one deficient in requisites. And those such as matricides and those who commit wrong-doings as a cause, should be understood as included under one with a defective basis, reckoned as a paṇḍaka, a hermaphrodite, or an animal. This method is stated in the Kurundī. "Three classifications of acts" means the optative form, the incomplete reflexive, and the past participle form. Therein, the optative form has such divisions as "he should give, he should make"; the incomplete reflexive has such divisions as "he gives, he makes"; the past participle form has such divisions as "given, made" - by these three, acts are classified. By another three also, acts are classified - by the matter, by the motion, and by the proclamation. For an act is so called when it is complete in matter, complete in motion, and complete in proclamation; therefore it is said "three classifications of acts." "Three to be removed" means: the nun Mettiyā should be removed, the corrupter should be removed, a novice possessed of ten factors should be removed, the novice under training Kaṇṭaka should be removed - thus three to be removed should be understood by way of removal through gender, communion, and disciplinary act. "For three is a single announcement" means: from the statement "I allow, monks, two or three to be done in a single proclamation," a single proclamation is valid for three persons with one preceptor and different teachers.

"In taking what is not given, three" means: for a quarter or more than a quarter, an expulsion; for more than a māsaka, a grave offence; for a māsaka or less than a māsaka, a wrong-doing. "Four by reason of sexual intercourse" means: when not destroyed, an expulsion; when mostly destroyed, a grave offence; when the opening is uncovered, a wrong-doing; when sealed with lac, an expiation. "For one who cuts, three" means: for one who cuts a tree, an expulsion; in the case of plant life, an expiation; in the case of a limb, a grave offence. "Five by reason of discarding" means: one discards poison without specifying a target; if thereby a human being dies, an expulsion; in the case of yakkhas and petas, a grave offence; in the case of an animal, an expiation; in the discarding of emission, an offence entailing initial and subsequent meetings of the community; in the training rules, discarding faeces and urine on green plants, a wrong-doing - these are the five offences by reason of discarding.

"With expiation, wrong-doings are made" means: in the ten training rules in the chapter on the exhorter of nuns, wrong-doings are made together with expiation - this is the meaning. "Four nonads are spoken here" means: in the first training rule itself, two in an unlawful act, two in a lawful act - thus four nonads are spoken - this is the meaning. "And for two by reason of robe" means: for one giving a robe to a woman fully ordained in the presence of monks, an expiation; for one giving to a woman fully ordained in the presence of nuns, a wrong-doing - thus for two nuns, for one giving a robe, there is an offence by reason of the robe - this is the meaning.

"Eight acknowledgements" - these are as come in the canonical text itself. "For one eating raw grain, with expiation, wrong-doings are made" means: for one who, having requested raw grain, eats it, wrong-doings are made together with expiation.

"For one going, four" means: for one who, having arranged to go together with a nun or a woman, goes, a wrong-doing; upon entering the vicinity of a village, an expiation; for a nun who goes alone to another village, upon entering the vicinity of the village, at the first step a grave offence, at the second step an offence entailing initial and subsequent meetings of the community - for one going, these are the four offences. "And for one standing, that many" means: for one standing also, just four - this is the meaning. How? A nun stands in a dark or concealed place within arm's reach of a man through friendly intimacy, an expiation; having left arm's reach, she stands, a wrong-doing; at the time of dawn rising, without a companion, leaving arm's reach, she stands, a grave offence; having left, she stands, an offence entailing initial and subsequent meetings of the community - for one sitting, four offences. "And for one lying down, that many" means: for whether she sits or lies down, she commits these same four offences.

Commentary on Pācittiya

476. "Five expiations" means having received five medicines and stored them either in separate containers or mixed together in one container, when seven days have passed, that monk commits five expiations, all with different cases, at a single moment. It cannot be said "he committed this one first, this one afterwards."

"Nine expiations" means whichever monk, having requested nine kinds of superior food, kneads them together into one morsel, puts it in his mouth, and swallows it past the throat, he commits nine expiations, all with different cases, at a single moment. It cannot be said "he committed this one first, this one afterwards." "With one statement should one confess" means "Venerable sir, having received five medicines and having let seven days pass, I have committed five offences; I confess them before you." Thus one should confess with one statement; they are thereby confessed. There is no need for two or three statements. For the second resolution too, one should say: "Venerable sir, having requested nine kinds of superior food and having eaten them, I have committed nine offences; I confess them before you."

"Having announced the case should one confess" means "Venerable sir, having received five medicines, I let seven days pass; I confess that according to its case before you." Thus having announced the case, one should confess; the offences are thereby confessed. There is no need for mentioning the name of the offence. For the second resolution too, one should say: "Venerable sir, having requested nine kinds of superior food, I have eaten them; I confess that according to its case before you."

"In the up to the third time procedure, three" means: for following one who has been suspended, a defeat; for those who follow a schismatic such as Kokālika and others, an offence entailing initial and subsequent meeting of the Community; for not relinquishing a wrong view, and for the nun Caṇḍakāḷī, an expiation - these are the three offences in the up to the third time procedure. "Six by reason of speech" means one commits six offences by reason of uttered speech. This is the meaning. How? For the sake of livelihood, for the reason of livelihood, one of evil desires, overcome by desire, claims a superhuman state that is non-existent and untrue - this is an offence of defeat. For the sake of livelihood, for the reason of livelihood, one engages in acting as a go-between - this is an offence entailing initial and subsequent meeting of the Community. For the sake of livelihood, for the reason of livelihood, one says "he who dwells in your monastery is an arahant" - this is a grave offence. For the sake of livelihood, for the reason of livelihood, a monk requests superior food for his own benefit and eats it - this is an offence of expiation. For the sake of livelihood, for the reason of livelihood, a nun requests superior food for her own benefit and eats it - this is an offence requiring acknowledgement. For the sake of livelihood, for the reason of livelihood, one who is not ill requests curry or rice for his own benefit and eats it - this is an offence of wrong-doing.

"For one eating, three" means: for human flesh, a grave offence; for the remaining kinds of unallowable meat, an offence of wrong-doing; for a nun eating garlic, an expiation. "Five by reason of food" means: a lustful nun, having received food from the hand of a lustful man, and right there having put in human flesh, garlic requested for her own benefit, superior food that was received, and the remaining unallowable meat, having kneaded the mixture together and swallowing it, commits these five offences by reason of food: an offence entailing initial and subsequent meeting of the Community, a grave offence, an expiation, an offence requiring acknowledgement, and an offence of wrong-doing.

"Five states" means: "For a nun who follows one who has been suspended, at the up to the third time admonition, for one who does not relinquish, at the motion there is an offence of wrong-doing; at the two acts of the formal announcement, a grave offence; at the conclusion of the formal announcement, an offence of defeat; for striving towards schism of the Community and so forth, an offence entailing initial and subsequent meeting of the Community; for not relinquishing a wrong view, an expiation." Thus all the up to the third time procedures go to five states. "For five there is an offence" means: offence applies to five who are fellow members of the community. Therein, for two it is absolutely an offence; but for female probationers, female novices, and male novices, it is not applicable because it is unallowable for them. By this method, their offences should not be made to be confessed, but disciplinary action should be taken against them. "And for five by legal case" means: legal cases too are only for the five. This is the meaning. For it is the judicial procedure concerning bowls, robes, and so forth belonging to these very five that is called a legal case; but for lay people there is what is called a civil case.

"For five there is judgement" means: judgement applies only to the five who are fellow members of the community. "And for five by appeasement" means: the legal case of these very five, having been judged, is said to be appeased. This is the meaning. "And for five there is no offence" means: non-offence applies only to these very five. This is the meaning. "By three states one shines" means: one shines by three grounds beginning with the Community. For a person who has committed a transgression, having remedied a remediable offence in the midst of the Community, in the midst of a group, or in the presence of an individual, becomes one of renewed virtue and restored to his normal state. Therefore it is said "by three states one shines."

"Two bodily at night" means: a nun who arranges standing, sitting, or lying down within arm's reach of a man in the darkness of night commits an expiation; arranging standing and so forth having gone beyond arm's reach, an offence of wrong-doing - thus she commits two offences arising through the bodily door at night. "Two bodily by day" means: by this same method, she commits two offences during the day in a concealed place. "For one gazing, one offence" means: "Monks, one should not lustfully gaze at the private parts of a woman. Whoever should gaze, there is an offence of wrong-doing." For one gazing, this is the one offence. "One on account of almsfood" means: "Monks, one should not look at the face of a female almsfood donor" - here there is an offence of wrong-doing. Even for a novice who looks up at the face of one giving even gruel or curry, it is indeed an offence of wrong-doing. But in the Kurundī it is said: "'One on account of almsfood' means an expiation for one who eats almsfood prepared by a nun."

"Seeing eight benefits" means the benefits stated in the Kosambaka Chapter. "Three suspended are spoken" means for not seeing an offence, for not making amends for an offence, and for not relinquishing a wrong view. "Forty-three proper conducts" means the conduct of those very suspended ones in that many duties.

"In five states is lying" means lying goes to five states reckoned as defeat, formal meeting of the community, grave offence, expiation, and wrongdoing. "Fourteen are called 'at most'" means this was stated below by the method of "ten days at most" and so forth. "Twelve acknowledgements" means four for monks and eight for nuns. "And for four by confession" means for the confession of wrongdoing of four. That is the meaning. But which is that? The confession of wrongdoing by the assassins instigated by Devadatta, the confession of wrongdoing by the female attendant of the Elder Anuruddha, the confession of wrongdoing by Vaḍḍha the Licchavi, and the confession of wrongdoing by the monks who came after performing the act of suspension against the Elder of Vāsabhagāmī - this is called the confession of wrongdoing of four.

"Of eight factors is lying" means it is of eight factors by the eight factors beginning with "beforehand he has the intention 'I shall speak falsely'" and ending with "having set aside perception." The Observance factors too are stated by the method beginning with "one should not destroy life." "Eight factors of messenger duty" means they are stated in the Schism of the Saṅgha section in the manner beginning with "Here, monks, a monk is one who listens and one who makes others listen." The eight sectarian practices are stated in the Great Chapter.

"Of eight statements is full ordination" is said with reference to the full ordination of nuns. "For eight should one rise" means at the meal hall, the other nuns should rise and give a seat to eight nuns. "An exhorter of nuns by eight" means a monk endowed with eight factors should be appointed as an exhorter of nuns.

"For one there is cutting off" means among the nine persons in the verse, the one who takes the voting ticket and splits the community - for him alone there is cutting off; like Devadatta, he commits a defeat offence. For the four followers of the schismatic there is a grave offence, as in the case of Kokālika and others; for the four who speak in accordance with the Dhamma there is no offence. But these offences and non-offences are all of one basis for all - they are of the basis of schism of the community alone.

"Nine grounds of resentment" - in the verse "by nine" means the community is split by nine monks. "Doings by motion are nine" means the acts to be done by motion are nine. That is the meaning. The remainder is clear in itself.

Commentary on Persons Not to Be Venerated and Others

477. "Ten persons are not to be paid respect" means the ten persons stated in the Senāsanakkhandhaka. "With joined palms and proper conduct" means that neither the añjali nor proper conduct should be performed towards them; neither the chapter duty of offering water, asking after their welfare, taking a fan, and so forth should be shown to them; the añjali should not be raised - this is the meaning. "For ten there is wrong-doing" means that for one who acts thus towards those very ten, there is an offence of wrong-doing. "Ten robe-keepings" means the keeping of an extra robe for ten days is permitted - this is the meaning.

"For five who have completed the rains retreat, a robe should be given here" means it should be given only in the presence of five who are in accordance with the Dhamma. "For seven present" means those who have departed to another region, those who are insane, those who are deranged in mind, those afflicted with pain, and three who are suspended - for these seven, when there is a suitable recipient present, it may be given even in their absence. "For sixteen it should not be given" means it should not be given to the remaining sixteen, such as paṇḍakas and others, stated in the Cīvarakkhandhaka.

"How many hundreds of nights, having concealed offences" means how many hundreds of offences having concealed for a hundred nights. "A thousand nights, having concealed offences" means a thousand offences having concealed for a hundred nights. Here this is the meaning in brief - One who, having committed a hundred saṅghādisesa offences each day, conceals them for ten days each, by that a thousand offences have been concealed for a hundred nights. He, having requested probation declaring all those offences as concealed for ten days, and having lived ten nights, would be released as one under probation.

"Twelve defects of legal acts were spoken" means an act of announcement not in accordance with the Dhamma by a faction, not in accordance with the Dhamma by a unanimous assembly, in accordance with the Dhamma by a faction; likewise for the act with a motion, the act with a motion and one announcement, and the act with a motion and three announcements - thus making three for each legal act, twelve defects of legal acts were spoken.

"Four successes of legal acts" means an act of announcement in accordance with the Dhamma by a unanimous assembly, likewise for the remaining ones - thus four successes of legal acts were spoken.

"Six legal acts" means an act not in accordance with the Dhamma by a faction, an act not in accordance with the Dhamma by a unanimous assembly, an act by a semblance of the Dhamma by a faction, an act by a semblance of the Dhamma by a unanimous assembly, an act in accordance with the Dhamma by a faction, an act in accordance with the Dhamma by a unanimous assembly - thus six legal acts were spoken. "One here was made legally valid" means only one act in accordance with the Dhamma by a unanimous assembly was here made legally valid - this is the meaning. In the answer to the second verse too, this very one is legally valid.

"That which was taught" means those which were taught, spoken, made known. In "by the endless Conqueror" and so forth, because of the absence of any limit or boundary, nibbāna is called endless; that was by the Blessed One, like a king who has crushed a hostile army and conquered a kingdom, having crushed the host of defilements, conquered, fully conquered, attained, reached - therefore the Blessed One is called "the endless Conqueror." He himself, being imperturbable towards the desirable and undesirable, is such; he saw the fivefold seclusion reckoned as suppression, substitution of opposites, eradication, tranquillisation, escape, and seclusion - thus he is the one who sees seclusion. By that endless Conqueror, such a one, the one who sees seclusion, the classes of offence were taught, spoken. "One here is appeased without the settlements" - this is the connection of the words here: of the seven classes of offence taught by the Teacher, therein not even one offence is appeased without the settlements; however, the six settlements and the four legal issues - all these dhammas are appeased by, come into conjunction with, the settlement face to face. But here, the one settlement face to face alone is appeased without the other settlements, attains the status of a settlement. For there is no non-accomplishment of it without another settlement. Therefore it was said - "One here is appeased without the settlements." With this intention, the meaning was stated in the commentaries. But we, taking the particle "vinā" as having merely the meaning of negation, would declare the meaning of "one here is appeased without the settlements" thus: among these seven classes of offence, one class of pārājika offence is appeased without the settlements. And this too was said: "That offence which is without remainder - that offence is not appeased by which legal issue, in which instance, by which settlement."

"One hundred and forty-four" means: "Here, Upāli, a monk explains what is not the Dhamma as the Dhamma; in that schism one with wrong view has wrong view, in that schism one with wrong view has right view, in that schism one with wrong view is doubtful, in that schism one with right view has wrong view, in that schism one with right view is doubtful, in that schism one who is doubtful has wrong view, in that schism one who is doubtful has right view, in that schism one who is doubtful is doubtful" - thus the eighteen groups of eight spoken in the Saṅghabhedakakkhandhaka by way of the eighteen grounds for causing schism, by way of those, one hundred and forty-four should be understood as bound for the realm of misery.

"Eighteen not bound for the realm of misery" means: "Here, Upāli, a monk explains what is not the Dhamma as the Dhamma. Therein, one with right view, in a schism, one with right view, without setting aside his view, without setting aside his acceptance, without setting aside his preference, without setting aside his conviction, makes a proclamation, takes a vote: 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction, take this, approve of this.' This one too, Upāli, is a schismatic, but is not bound for the realm of misery, not doomed to Niraya Hell, not lasting for a cosmic cycle, not incurable." Thus, taking one for each case, eighteen persons were stated at the conclusion of the Chapter on Schism in the Saṅgha. The eighteen groups of eight were stated in the answer to the one hundred and forty-four.

Commentary on the Sixteen Procedures and Others

478. The answers to all the verses beginning with "How many legal acts" are clear in themselves.

The explanation of the second collection of verses is finished.

The Sweat-Inducing Stanzas

Commentary on the Question of Non-Separation

479. In the Sweat-Inducing Verses, "not in communion" means not in communion by way of communion through the Uposatha, Pavāraṇā, and so forth. "A certain living together is not obtained there" means improper living together is not obtained, but attending to bathing, feeding, and so forth may be done as for one's own mother. "By non-separation there is no offence" means there is no offence in sharing the same room. "This question was thought out by the wise" means this question was thought out by the wise, by the learned. Its answer should be understood with reference to the nun who is the mother of the child, for this was said with reference to her son.

The verse on things not to be disposed of was said with reference to heavy goods, and its meaning has already been stated in the adjudication of heavy goods.

"I do not speak of ten persons" means I do not speak of the ten persons stated in the Lodgings Chapter. "Having avoided eleven" means those eleven persons to be avoided stated in the Great Chapter - I do not speak of them either. This question was said with reference to a naked monk.

The question "how might one be not common in the training" was said with reference to a monk who was formerly a barber. For he is not permitted to keep razor equipment, while others are permitted to; therefore he is not common in the training.

"Which person do the Buddhas call that" - this question was said with reference to a created Buddha.

"Having avoided below the navel" means having excluded below the navel. This question was said with reference to that headless trunk which has eyes and a mouth on its chest.

"A monk builds a hut begged for oneself" - this question was said with reference to a hut covered with grass. The second question was said with reference to a hut made entirely of clay.

"One might commit a grave matter involving expulsion" - this question was said with reference to a nun who conceals an offence. The second question was said with reference to incapable persons such as paṇḍakas and others. For all eleven of them have reached defeat while still in the lay state.

"By speech" means not conversing by speech. "One would not utter a word to others" means one would not even make a sound with reference to other persons, thinking "thus they will hear." This question was said with reference to the deliberate falsehood stated as "one would not reveal an existing offence; it constitutes a deliberate falsehood." For that monk, sitting silent with an unlawful acknowledgement, there is no offence at the mind-door. But because he does not reveal what should be revealed, it should be understood that this offence arises through non-action at the verbal door.

"Four entailing initial and subsequent meetings of the Community" - this question was said with reference to a nun who at dawn has entered the far side of a river included within another village. For she, having departed from her own village at the time before dawn, merely by entering the far side of the river in the manner described at the time of dawn, commits four saṅghādisesa offences at a single stroke, by the characteristic of spending the night away, going to another village, going to the far side of the river, and falling behind from the group.

"The offences would be different" - this question was said with reference to two nuns ordained unilaterally together. For among them, one who accepts from the hand of one ordained unilaterally in the presence of monks commits a pācittiya, while one who accepts from the hand of one ordained unilaterally in the presence of nuns commits a dukkaṭa.

"Four people having arranged" means a teacher and three pupils carried away goods worth six māsakas. The teacher's own-hand share is three māsakas, and by command also only three, therefore he commits a grave offence. For the others, each one's own-hand share is one, and by command five, therefore they committed defeat. This is the summary here. The detailed account, however, has been stated in the description of theft by arrangement in the Pārājika on taking what is not given.

Commentary on the Questions on Pārājika and Others

480. "There is no hole in that house" - this question was stated with reference to cloth huts and the like, and the spread-coverings abbreviation.

The verse "oil, honey, molasses" was stated with reference to change of sex.

The verse "with the forfeiture" was stated with reference to diversion of gains. For one who diverts two robes from the gains diverted to the Community - one robe for oneself and one for another - by a single act, saying "give one to me and one to him," that person commits both a forfeiture with expiation and a simple expiation together.

"And that act might be invalidated on account of an incomplete assembly" - this question was stated with reference to the village boundary in cities such as Bārāṇasī and the like, which are twelve yojanas in extent.

The verse "by merely exchanging steps" was stated with reference to acting as a go-between, and its meaning too was explained in the description of acting as a go-between.

"All those are forfeitable" - this question was stated with reference to having a bhikkhunī who is not a relative wash them. For if a bhikkhunī takes the corner of any of the three robes that has been carried off by a crow or smeared with mud and washes it with water, they remain forfeitable while still on the monk's body.

"Going for refuge also does not exist for her" means that ordination by going for refuge also does not exist. But this question was stated with reference to the ordination of Mahāpajāpatī.

"The fool may kill an ignoble one" means that one may kill that woman or man who is ignoble. This question was stated with reference to a father who has become a woman and a mother who has become a man through change of sex.

"By that one may not experience proximity" - this question was stated with reference to animal mothers and fathers, as in the case of the ascetic Migasiṅga, Prince Sīha, and the like.

The verse "without accusing" was stated with reference to ordination by messenger. The verse "having accused" was stated with reference to the ordination of paṇḍakas and the like. But in the Kurundī it is stated: "The first verse was stated with reference to the eight legal acts not in the presence, and the second with reference to a legal act against one who is not an offender."

"For one who cuts, an offence" means: for one who cuts a tree, an offence of expulsion; for one who cuts grass, creepers, and the like, an expiation; for one who cuts the sexual organ, a grave offence. "For one who cuts, no offence" means: for one who cuts hair and nails, there is no offence. "For one who conceals, an offence" means: for one who conceals one's own offence or the offence of others. "For one who conceals, no offence" means: for one who covers houses and the like, there is no offence.

In the verse "speaking the truth" - one who speaks the truth saying "you are a eunuch, you are of dual sex" commits a grave offence; but in the case of deliberate lying, for one who speaks falsely there is a light offence; in the case of a false accusation, one who speaks falsely commits a grave offence; in the case of a true accusation, for one who speaks the truth there is a light offence.

Commentary on the Questions on Pācittiya and Others

481. The verse "Determined" is spoken with reference to one who uses a robe requiring forfeiture without having forfeited it.

The verse "When the sun has set" is spoken with reference to one who chews the cud.

The meaning of the verse "Not with lustful mind" is this - One with lustful mind commits the offence of defeat regarding sexual intercourse. One with thieving intention commits the offence of defeat regarding taking what is not given; one intending another for death commits the offence of defeat regarding a human form; but one who causes a schism in the Community is not with lustful mind, nor with thieving intention, nor did he intend another for death; however, for one giving him a voting ticket there is cutting off, it is an offence of defeat; for one receiving the voting ticket, a follower of the schismatic, there is a grave offence.

"He would go half a yojana" - this question is spoken with reference to the foot of a tree belonging to one family, resembling a well-established banyan tree.

"Bodily" - this verse is spoken with reference to one who simultaneously grasps the hair or fingers of several women.

"Verbal" - this verse is spoken with reference to one who speaks lewd words in such a manner as "All of you are beautiful" and so forth.

"Three women - that sexual intercourse he does not indulge in" - three women are mentioned; even with regard to them, that which is called sexual intercourse, he does not indulge in it. "Three men" - having approached even three men, he does not indulge in sexual intercourse. "Three ignoble eunuchs" - having approached these six persons, namely three ignoble ones reckoned as those with characteristics of both sexes, and three eunuchs, he does not indulge in sexual intercourse. "And he does not practise sexual intercourse in the characteristic" - he does not practise sexual intercourse even by way of a conforming offence of defeat. "There may be cutting off on account of sexual intercourse" - there may be an offence of defeat on account of sexual intercourse. This question is spoken with reference to the eight cases, for when she strives to commit bodily contact as a preliminary to sexual intercourse, there is cutting off on account of sexual intercourse.

The verse "A robe from his mother" is spoken with reference to arousing the intention for the purpose of a rains-bathing cloth during the later period. The determination regarding this, however, is stated in the explanation of the training rule on rains-bathing cloths itself.

The verse "When angry he is one who fulfils" is spoken with reference to the practice of sectarians. For a sectarian fulfilling the practice, when the praise of the sectarians is being spoken, is one who fulfils when angry; when the praise of the Three Objects is being spoken, is blameworthy when angry - thus the elaboration of this is stated in that very place. The second verse too is spoken with reference to that same matter.

The verse beginning with "Entailing initial and subsequent meetings of the Community" is spoken with reference to a nun who, being lustful, having received almsfood from the hand of a lustful man, mixes it together with human flesh, garlic, superior food, leftovers, and unallowable meat, and swallows it.

The verse "One is fully ordained, one is not fully ordained" is spoken with reference to one gone into the air. For if, among two novices, one is seated having released himself from the ground even by a hair-tip through psychic power, he is called not fully ordained. Even by the Community, having sat in the air, a legal act should not be performed for one on the ground. If it is performed, it is invalid.

The verse "Not made allowable" is spoken with reference to a monk whose robe has not been stolen. And the determination regarding this is stated in detail in that very training rule.

"She does not give, she does not accept" - the one who urges does not give, and the one urged does not take from her hand. "Formal acceptance by that is not found" - for that very reason, formal acceptance from the hand of the one who urges by the one urged is not found. "One commits a heavy offence" - even so, the one who urges the acceptance of almsfood from the hand of a lustful man commits an offence entailing initial and subsequent meetings of the Community. "And that on account of use" - and committing that offence, she commits it on account of the use by the one urged. For at the conclusion of the meal, there is an offence entailing initial and subsequent meetings of the Community for the one who urged. The second verse is spoken with reference to urging that same one to accept water, tooth-stick, and face-washing water.

"Not a nun, nor would she incur a fault" - for even a nun who, having committed one of the seventeen offences, conceals it through disrespect, does not incur a fault on account of concealing, does not commit another new offence, and whether the offence is concealed or unconcealed, she receives only a half-month's penance. This one, however, is not even a nun, and having committed a heavy offence with remainder and having concealed it, does not incur a fault. "This question was thought out by the wise" - this question, it seems, was stated with reference to a suspended monk. For there is no disciplinary procedure with him, therefore he, having committed an offence entailing initial and subsequent meetings of the Community and concealing it, does not incur a fault.

The explanation of the verses on the removal of sweat is finished.

The Five Chapters

Commentary on the Chapter on Procedures

482. In the Chapter on Legal Acts, the distinction among the four legal acts has already been stated in the Section on Settlement. Although it has been stated, this determination of legal acts becomes clear when explained from the beginning; therefore, we shall explain here what should be said starting from the beginning. "Four" - this is a statement defining the number of legal acts. "Legal acts" - this is an indication of the defined legal acts. An act for which permission ought to be asked is a legal act to be carried out by purifying the Sangha present within the boundary, obtaining the consent of those eligible to give consent, and announcing three times with the approval of a united Sangha. A legal act at which a motion is put is a legal act to be carried out, in the manner already stated, with the approval of a united Sangha by means of a single motion. A legal act at which a motion is put and is followed by one proclamation is a legal act to be carried out, in the manner already stated, with the approval of a united Sangha by means of a single motion and a single proclamation - thus by a proclamation that is second to the motion. A legal act at which a motion is put and is followed by three proclamations is a legal act to be carried out, in the manner already stated, with the approval of a united Sangha by means of a single motion and three proclamations - thus by three proclamations that are fourth to the motion.

Therein, an act for which permission ought to be asked should be carried out only by asking permission, and should not be carried out by way of a legal act at which a motion is put and so forth. A legal act at which a motion is put also should be carried out only by putting a single motion, and should not be carried out by way of an act for which permission ought to be asked and so forth. However, a legal act at which a motion is put and is followed by one proclamation - there are some that may be carried out by asking permission, and some that may not.

Therein, the agreement on a boundary, the abolition of a boundary, the giving of the kaṭhina, the withdrawal of the kaṭhina, the authorisation of a site for a hut, and the authorisation of a site for a dwelling - these six legal acts are weighty and are not suitable to be carried out by asking permission; they should be carried out only by announcing the formal words of a legal act at which a motion is put and is followed by one proclamation. The remaining thirteen agreements, and the agreements for the assigner of lodgings, the distribution of robes of the dead, etc. - these are light legal acts and are suitable to be carried out even by asking permission; however, they should not be carried out by way of a legal act at which a motion is put or a legal act at which a motion is put and is followed by three proclamations. Some say that carrying them out by way of a legal act at which a motion is put and is followed by three proclamations makes them stronger, and therefore they should be so carried out. However, in that case there would be a mixing up of legal acts; therefore, it should not be done - this has been rejected. But if there is a deficiency in syllables, or a deficiency in words, or a badly spoken word, it is suitable to repeat it again and again for the purpose of correcting it. This constitutes a strengthening of a valid legal act; in the case of an invalid legal act, it remains merely a legal act.

A legal act at which a motion is put and is followed by three proclamations should be carried out only by announcing the motion and the three formal statements of the legal act, and should not be carried out by way of an act for which permission ought to be asked, etc. "Fail in five ways" means they fail for five reasons.

483. "He performs an act requiring presence without presence - not a legally valid act, having failed regarding the case": here there are acts requiring presence; there are acts not requiring presence. Therein, acts not requiring presence are eightfold, namely: ordination by messenger, turning down the bowl, turning up the bowl, the designation of insanity for an insane monk, the designation of trainee status for trainee families, the supreme penalty for the monk Channa, the act of proclamation against Devadatta, and the act of non-salutation to be performed by the community of nuns against a monk who displays what is displeasing. All of these should be understood according to the method stated in each respective place. These eight kinds of acts, even when performed without presence, are properly performed and unimpeachable.

All remaining acts must be performed in the presence - they must be performed only by applying this fourfold settlement in the presence: the presence of the community, the presence of the Dhamma, the presence of the Vinaya, and the presence of the individual. For when performed thus, they are properly performed. But when not performed thus, because they are performed without this basis called settlement in the presence, they are said to have failed regarding the case. Therefore it was said - "He performs an act requiring presence without presence - not a legally valid act, having failed regarding the case."

In the cases of acts requiring questioning and so forth as well, the questioning and so forth itself is the case, and because they are performed without that case, the failure regarding the case of those too should be understood. But here this is merely a matter of wording. "He performs an act requiring questioning without questioning" means: what should be performed after questioning, charging, and reminding, he performs without questioning, without charging, and without reminding. "He performs an act requiring acknowledgement without acknowledgement" means: what should be performed by establishing the acknowledgement and according to the acknowledgement given, he performs by force upon one who does not acknowledge and who protests. "To one deserving the verdict of innocence" means: to one who is a destroyer of the taints, like the Elder Dabba Mallaputta. "To one deserving the verdict of past insanity" means: to one who is insane, like the monk Gagga. "To one deserving the decision for specific depravity" means: to one abounding in evil, like the monk Upavāḷa. This same method applies everywhere.

"He performs the Observance on a non-Observance day" means: he performs the Observance on a day that is not an Observance day. An Observance day means: excluding the month of Kattika, in the remaining eleven months, the day of reconciliation of a divided community, and the fourteenth and fifteenth days as stated. Excluding these three kinds of Observance days, one who performs the Observance on another day is said to perform the Observance on a non-Observance day. For where those who dispute over a trifling matter concerning bowls, robes, and so forth postpone the Observance or the Invitation, therein, when that legal issue has been adjudicated, they are not permitted to perform a reconciliation Observance in between, thinking "We have become united"; those who do perform it are said to have performed the Observance on a non-Observance day.

"He invites to admonish on a non-Invitation day" means: he performs the Invitation on a day that is not an Invitation day. An Invitation day means: in the one month of Kattika, the day of reconciliation of a divided community, the day that has been postponed by deferral, and the two full-moon days. Excluding these four kinds of Invitation days, one who performs the Invitation on another day is said to invite to admonish on a non-Invitation day. Here too, upon the settling of a trifling dispute, they are not permitted to perform a reconciliation Invitation; those who do perform it have performed the Invitation on a non-Invitation day. Furthermore, it is also not a legally valid act, having failed regarding the case, when one gives full ordination to one who is under twenty years of age, or to one who has previously committed a definitive offence, or to any one of the eleven types of ineligible persons. Thus legal acts fail regarding the case.

484. Regarding the failure in the motion, "one does not refer to the case" means one does not refer to the person for whom one performs the act of ordination and so forth, one does not mention his name. When one should say "Let the Saṅgha hear me, venerable sirs. This Dhammarakkhita is a candidate for ordination under the Venerable Buddharakkhita," one says "Let the Saṅgha hear me, venerable sirs. A candidate for ordination under the Venerable Buddharakkhita." Thus one does not refer to the case.

"One does not refer to the Saṅgha" means one does not mention the name of the Saṅgha. When one should say "Let the Saṅgha hear me, venerable sirs. This Dhammarakkhita," one says "Let me hear, venerable sirs. This Dhammarakkhita." Thus one does not refer to the Saṅgha.

"One does not refer to the person" means one does not refer to the preceptor of the candidate for ordination, one does not mention his name. When one should say "Let the Saṅgha hear me, venerable sirs. This Dhammarakkhita is a candidate for ordination under the Venerable Buddharakkhita," one says "Let the Saṅgha hear me, venerable sirs. This Dhammarakkhita is a candidate for ordination." Thus one does not refer to the person.

"One does not refer to the motion" means one does not refer to the motion at all. In an act with a motion and one proclamation, having omitted the motion, one performs the proclamation act only twice by the formal act statement. In an act with a motion and three proclamations too, having omitted the motion, one performs the proclamation act only four times by the formal act statement. Thus one does not refer to the motion.

"Or one puts forward the motion afterwards" means having first performed the proclamation act by the formal act statement, saying "This is the motion," one says "The Saṅgha approves, therefore it is silent. Thus I hold it." Thus one puts forward the motion afterwards. In this way, legal acts fail regarding the motion in these five ways.

485. Regarding failure in the proclamation, however, the basis and so forth should be understood in the manner already stated. Now, their non-fondling is as follows - When in the first proclamation "Let the Saṅgha hear me, venerable sirs," or in the second and third proclamations "I say this matter a second time also, I say this matter a third time also, let the Saṅgha hear me, venerable sirs," when one should say "This Dhammarakkhita is a candidate for full ordination under the Venerable Buddharakkhita," but says "Let the Saṅgha hear me, venerable sirs, of the Venerable Buddharakkhita" - this is called not fondling the basis. When one should say "Let the Saṅgha hear me, venerable sirs, this Dhammarakkhita," but says "Let me hear, venerable sirs, this Dhammarakkhita" - this is called not fondling the Saṅgha. When one should say "Let the Saṅgha hear me, venerable sirs, this Dhammarakkhita of the Venerable Buddharakkhita," but says "Let the Saṅgha hear me, venerable sirs, this Dhammarakkhita is a candidate for full ordination" - this is called not fondling the person.

"One omits the announcement" means one does not make the proclamation of the formal act at all; in a formal act with one motion and one proclamation, one sets forth only the motion twice; in a formal act with one motion and three proclamations, one sets forth only the motion four times; thus one omits the proclamation. Also one who, in a formal act with one motion and one proclamation, having set forth one motion and proclaiming one formal act, drops a syllable or mispronounces a word - this one too indeed omits the proclamation. In a formal act with one motion and three proclamations, however, one who, having set forth one motion, makes the proclamation of the formal act only once or only twice, or who drops a syllable or a word, or who mispronounces - this one too should be understood as indeed omitting the proclamation.

"Mispronounces" - here, however, this is the determination: One who, when a certain syllable should be spoken, speaks another - this is called mispronouncing. Therefore, by a monk performing the formal act, that which is -

This stated classification should be well observed. Herein, "unaspirated" means the first and third in the five groups of consonants. "Aspirated" means the second and fourth in those same groups. "Long" means that which is to be pronounced with a long duration, such as ā and so forth. "Short" means that which is to be pronounced in half that duration, such as a and so forth. "Heavy" means just the long. Or that which is spoken by making what follows a conjunct consonant, as in "āyasmato buddharakkhitattherassa yassa nakkhamatī." "Light" means just the short. Or that which is spoken by making what follows a non-conjunct consonant, as in "āyasmato buddharakkhitatherassa yassa na khamatī." "Nasal" means that which is to be spoken by restraining the organs of articulation, not releasing them, with the mouth unopened, making it nasal. "Conjoined" means that which is spoken by joining with the following word, as "tuṇhissā" or "tuṇhassā." "Separated" means that which is spoken by not joining with the following word, cutting it off, as "tuṇhī assā" or "tuṇha assā." "Released" means that which is spoken by not restraining the organs of articulation, releasing them, with the mouth opened, without making it nasal.

Therein, when one should say "suṇātu me," making the ta-sound into a tha-sound and saying "suṇāthu me" - this is called making the unaspirated into an aspirated. Likewise, when one should say "pattakallaṃ, esā ñattī," saying "patthakallaṃ, esā ñatthī" and so forth. When one should say "bhante saṅgho," making the bha-sound and gha-sound into ba-sound and ga-sound and saying "bante saṅgo" - this is called making the aspirated into an unaspirated. When one should say "suṇātu me" with the mouth opened, but says "suṇaṃtu me," or when one should say "esā ñattī" but says "esaṃ ñattī" with the mouth unopened making it nasal - this is called making the released into a nasal utterance. When one should say "pattakallaṃ" with the mouth unopened making it nasal, but says "pattakallā" with the mouth opened without making it nasal - this is called making the nasal into a released utterance.

Thus, using an aspirated consonant where an unaspirated one should be used, an unaspirated consonant where an aspirated one should be used, a nasal sound where a released sound should be used, and a released sound where a nasal sound should be used - these four consonant errors within the formal act of announcement corrupt the legal act. For one speaking thus utters a different syllable where another syllable should be uttered, and is said to make a mispronunciation. However, regarding the remaining six consonant distinctions, namely long and short and so forth, the formal act of announcement should be performed by one who pronounces each syllable in its proper place - long where long is required and short where short is required - without destroying the tradition handed down in succession. But if, without doing so, one says a short where a long should be uttered, or says a long where a short should be uttered; likewise, if one says a light where a heavy should be uttered, or says a heavy where a light should be uttered; or if one says a separated form where a conjoined form should be uttered, or says a conjoined form where a separated form should be uttered; even when spoken thus, the formal act of announcement is not invalidated. For these six consonant distinctions do not corrupt the legal act.

However, what the elders who are specialists in the discourses say - that the letter da becomes the letter ta, the letter ta becomes the letter da, the letter ca becomes the letter ja, the letter ja becomes the letter ca, the letter ya becomes the letter ka, the letter ka becomes the letter ya; therefore, when da and the rest should be uttered, the utterance of ta and the rest is not contradictory - that does not apply when it comes to the formal act of announcement. Therefore, one who bears the Vinaya should not make the letter da into the letter ta, etc. nor the letter ka into the letter ya. The formal act of announcement should be performed by one who, having purified the linguistic form according to the canonical text, avoids the faults stated regarding the tenfold consonant classification. For otherwise, one omits the announcement.

"Or one announces at the wrong time" means that at an improper time, in an improper occasion, without setting up the motion, one first performs the act of proclamation and afterwards sets up the motion. Thus, legal acts fail regarding the proclamation in these five ways.

486. Regarding the failure of the boundary, a too small boundary is one which does not accommodate twenty-one monks. In the Kurundī, however, it is said: "where twenty-one monks are unable to sit." Therefore, whatever boundary is of such a kind, even though authorised, it is unauthorised, being just like a village district, and any legal act performed therein is invalid. This method applies to the remaining boundaries as well. Here, however, a too large boundary is one which, even by the tip of a hair, exceeds three yojanas and is authorised. A broken sign means what is called an unconnected sign. Having proclaimed the sign in the eastern direction, one should proclaim in sequence in the southern, western, and northern directions, and then again in the eastern direction one should re-proclaim the previously proclaimed sign and establish it thus. In this way, it becomes an unbroken sign. But if, having brought them in sequence, one proclaims the sign in the northern direction and establishes it right there, it becomes a broken sign. Another broken sign is one which is authorised by making one sign in between, among things that cannot serve as signs, such as a tree with only bark-heartwood, or a stump, or a heap of earth or a heap of sand. A shadow sign is one which is authorised by making any shadow of a mountain shadow and the like as a sign. A signless boundary is one which is authorised without proclaiming signs at all.

One standing outside the boundary authorises a boundary means that, having proclaimed the signs, one standing outside the signs authorises it. One authorises a boundary in a river, in the sea, or in a natural lake - whatever one authorises in these rivers and so forth, even though thus authorised, it is as if unauthorised, because of the statement: "Monks, every river is without boundary, every sea is without boundary, every natural lake is without boundary." One overlaps a boundary with a boundary means one overlaps others' boundary with one's own boundary. One overpowers means one overpowers others' boundary with one's own boundary. Therein, how overlapping and overpowering occur, all that has been stated in the Uposatha chapter itself. Thus, all these eleven boundaries are non-boundaries, just like village districts, and any legal act performed while sitting in them is invalid. Therefore it is said: "By these eleven ways, legal acts fail regarding the boundary."

487-488. However, regarding the failure of legal acts with respect to the assembly, there is nothing that is unclear. Whatever characteristic of competence for legal acts and deserving of consent might need to be stated therein, that too has already been stated further on by the method beginning with "four monks of regular standing, competent for legal acts." Therein, "of regular standing, competent for legal acts" means: in a legal act requiring a group of four, four monks of regular standing, not suspended, not expelled, of purified virtue - four monks competent for legal acts, worthy of the legal act, suitable, masters of it. Without them that legal act is not performed, and their consent or declaration of purity does not apply. But the remainder, even if they number a thousand, if they are of the same communion, all are deserving of consent. Whether they come after giving their consent and declaration of purity or not, the legal act still stands. But the one for whom the Saṅgha performs a legal act such as probation and so forth, he is neither competent for legal acts nor deserving of consent. Moreover, since the Saṅgha performs the legal act having made that person the subject, therefore he is called "worthy of the legal act." The same method applies to the remaining legal acts as well.

489. The method beginning with "Again, four legal acts" is stated for the purpose of showing that paṇḍakas and others are not valid cases. The remainder here is clear in itself.

Discussion on the Procedure of Announcement

495-496. Now, in order to show the classification of those acts, he said beginning with "To how many states does an act for which permission ought to be asked go?" Therein, "An act for which permission ought to be asked goes to five states - reinstatement, expulsion, the shaving act, the supreme penalty, and the act-characteristic itself as the fifth" - here, "reinstatement, expulsion" is stated thus for smoothness of expression. But first there is expulsion, afterwards reinstatement. Therein, that which is the punishment of expulsion of a thorn-novice should be understood as "expulsion." Therefore, at present, if a novice speaks dispraise of the Buddha, or of the Dhamma, or of the Saṅgha, declares what is not allowable to be allowable, holds wrong view, is possessed of an extreme view, he should be restrained up to three times and made to relinquish that belief. If he does not relinquish it, the Saṅgha should be assembled and he should be told "Relinquish it." If he does not relinquish it, a competent monk should perform an act for which permission ought to be asked and expel him. And the act should be performed thus -

"Venerable sirs, I ask the Saṅgha - 'This novice named so-and-so speaks dispraise of the Buddha, the Dhamma, and the Saṅgha, holds wrong view. That which other novices obtain - sharing a sleeping place with monks for two or three nights - his expulsion for the loss of that is agreeable to the Saṅgha.' For the second time also... For the third time also, venerable sirs, I ask the Saṅgha - 'This novice named so-and-so, of the Buddha... etc. is agreeable to the Saṅgha.' Go, wretch, be gone."

He, at a later time, asking for forgiveness thus: "Venerable sirs, through foolishness, through ignorance, through misfortune I acted thus; I ask the Saṅgha for forgiveness," having been made to request up to three times, should be reinstated by an act for which permission ought to be asked itself. And he should be reinstated thus: in the midst of the Saṅgha, a competent monk should announce with the Saṅgha's approval -

"Venerable sirs, I ask the Saṅgha - This novice named so-and-so spoke dispraise of the Buddha, the Dhamma, and the Saṅgha, held wrong view. That which other novices obtain - sharing a sleeping place with monks for two or three nights - he was expelled for the loss of that. Now he is gentle, of humble conduct, has entered upon a sense of conscience, is established in moral shame and moral dread, has undergone the punishment, and confesses his transgression. The granting of communion in body and communal life to this novice as before is agreeable to the Saṅgha."

Thus it should be said three times. Thus an act for which permission ought to be asked goes to both reinstatement and expulsion. The shaving act has been stated in the commentary on the Great Chapter itself. The supreme penalty has been stated in the Chapter on the Five Hundred itself. However, it was not prescribed only for Channa; whatever other monk too is insolent, who dwells offending, abusing, and disparaging monks with harsh words, it should be given to him also. And it should be given thus: in the midst of the Saṅgha, a competent monk should announce with the Saṅgha's approval -

"Venerable sirs, the monk named so-and-so is insolent, he dwells offending monks with harsh words. That monk may say whatever he wishes. The monk named so-and-so should neither be spoken to, nor admonished, nor instructed by the monks. Venerable sirs, I ask the Saṅgha - 'The giving of the supreme penalty to the monk named so-and-so is agreeable to the Saṅgha.' For the second time I ask, for the third time I ask - 'Venerable sirs, the giving of the supreme penalty to the monk named so-and-so is agreeable to the Saṅgha.'"

At a later time, when he has conducted himself properly and asks for forgiveness, the supreme penalty should be revoked. And it should be revoked thus: it should be announced by a competent monk in the midst of the Saṅgha -

"Venerable sirs, the community of monks imposed the supreme penalty on such-and-such a monk. That monk is gentle, of humble conduct, has entered upon the quality of conscience, is established in moral shame and moral dread, and having reflected, stands restrained for the future. Venerable sirs, I ask the Saṅgha: the revocation of the supreme penalty for that monk - is this agreeable to the Saṅgha?"

Having spoken thus up to three times, the supreme penalty should be revoked by an act of permission alone.

As for "the act-characteristic itself is the fifth" - that which was stated by the Blessed One in the Bhikkhunīkhandhaka: "Now at that time the monks of the group of six splashed the nuns with muddy water, thinking 'Perhaps they will become enamoured of us,' they exposed their bodies and showed them to the nuns, they exposed their thighs and showed them to the nuns, they exposed their private parts and showed them to the nuns, they made suggestive remarks to the nuns, they associated intimately with the nuns, thinking 'Perhaps they will become enamoured of us.' Having laid down an offence of wrong-doing for those monks in these cases, 'I allow, monks, a disciplinary act to be done against that monk.' Then this occurred to the nuns - 'What disciplinary act should be done?' They reported this matter to the Blessed One: 'That monk, monks, should be made one not to be saluted by the community of nuns.'" Thus the act of making one not to be saluted was permitted. That act-characteristic itself is the fifth state of this act of permission. For its characteristic is the act itself, not readmission and so forth; therefore it is called "act-characteristic." The procedure for it has been stated in that very place. However, in order to show it in detail together with its revocation, we state it here also. With the approval of the community of nuns assembled at the nuns' quarters, it should be announced by a competent nun -

"Noble ladies, the venerable one named such-and-such displays what is displeasing to the nuns. I ask the community of nuns whether the making of that venerable one as one not to be saluted is agreeable. For the second time also... for the third time also I ask the community of nuns."

Having announced thus three times, the act of making one not to be saluted should be done by an act of permission.

From that point onwards, that monk should not be saluted by the nuns. If, being not saluted, he establishes moral shame and moral dread and conducts himself properly, he should ask forgiveness of the nuns. When asking forgiveness, without going to the nuns' quarters, right at the monastery, having approached the Saṅgha or a group or a single monk, having sat down squatting on his heels, having raised his joined palms, he should ask forgiveness thus: "Venerable sirs, having reflected, I stand restrained for the future. I shall not again display what is displeasing. May the community of nuns forgive me." Then, either the Saṅgha or the group having sent a single monk, or a single monk having gone himself, the nuns should be told - "This monk, having reflected, stands restrained for the future. Having confessed his transgression, the community of nuns has been asked for forgiveness by him. May the community of nuns make him one to be saluted." He should be made one to be saluted. And he should be made thus: with the approval of the community of nuns assembled at the nuns' quarters, it should be announced by a competent nun -

"Noble ladies, this venerable one named such-and-such was made one not to be saluted by the community of nuns because he displayed what is displeasing to the nuns. He, having entered upon the quality of conscience, having reflected, standing restrained for the future, having confessed his transgression, asked forgiveness of the community of nuns. I ask the community of nuns whether the making of that venerable one as one to be saluted is agreeable."

It should be said three times. Thus, by an act of permission alone, he should be made one to be saluted.

This, however, is a determination of the act-characteristic that goes beyond the canonical text. For this act-characteristic was laid down based on the community of nuns, but it is also applicable to the community of monks. For whatever act of permission the community of monks performs at the distribution of tickets, the distribution of gruel, the distribution of meals, and the Uposatha hall - this too is indeed an act-characteristic. For those whose robes have been stolen, whose robes are worn out, or whose robes are lost, having assembled the Saṅgha, having announced up to three times by a competent monk, having performed an act of permission, it is proper to give a robe. However, for one making a robe, the one authorised to distribute minor items should give needles and such things of the kinds stated in the commentary on the Senāsanakkhandhaka, even without asking permission. In giving those, he himself is the authority; but one giving in excess should give after asking permission. For in giving in excess of that, the Saṅgha is the owner. Medicine for the sick should also be given by himself in the manner stated there. For one wanting more, it should be given after asking permission. And for one who is weak, or whose postures are impaired, or whose alms-round path is cut off, or who is seriously ill, when giving daily a measure or half a measure or even for one day five or ten measures of rice at the great monasteries from what arises there, it should be given only after performing an act of permission. It is proper to give by an act of permission even the debt-encumbrance for a good monk from what arises there, and even a lodging not to be vacated for a learned monk who carries the burden of the Saṅgha, and even food-wages for attendants and such who perform the Saṅgha's duties.

It is permissible to have a monastery belonging to the Saṅgha maintained from the income arising from what has been given for the purpose of the four requisites. However, in order to cut short talk such as "This monk manages it by way of authority," he should have it maintained only after asking the Saṅgha at the ticket-hall and so forth or at an intermediate assembly. A monastery should also be maintained after seeking permission, even from the income arising from what has been specifically given for the purpose of robes and almsfood. It is permissible even without seeking permission. However, in order to cut short talk that has arisen such as "Indeed this monk is bold, having the monastery maintained from what was given for the purpose of robes and almsfood," he should have it maintained only after performing an act of seeking permission.

When making an umbrella, a railing, a Bodhi-tree shrine, or a seat-hall at a shrine that has not yet been made, or when repairing one that is old, or when doing plaster-work, it is permissible to have it done by encouraging people. If there is no one to do it, it should be done from the deposits belonging to the shrine. If there are no deposits either, it should be done from the income arising there after performing an act of seeking permission, or even from what belongs to the Saṅgha. For it is permissible to do shrine-work from what belongs to the Saṅgha after seeking permission. It is not permissible to do Saṅgha-work from what belongs to the shrine, even after seeking permission. However, it is permissible to take it temporarily and restore it to its original state.

However, when those doing plaster-work and so forth at the shrine, not obtaining sufficient sustenance from alms-round or from the Saṅgha, take just enough for sustenance from what belongs to the shrine and use it, it is permissible to carry out the duty; but it is not permissible to make a Saṅgha meal with fish, meat, and so forth saying "We are carrying out the duty." Regarding fruit trees planted in the monastery that have been claimed by the Saṅgha and receive maintenance, whose fruits they enjoy after striking the bell and distributing, no act of seeking permission need be performed for those. But for those that have not been claimed, an act of seeking permission should be performed for those. That may be done at the ticket-hall, the gruel-hall, the meal-hall, or at intermediate assemblies, and it is certainly permissible at the Uposatha hall. For there, even the consent and purity of those not present is conveyed, therefore it is well purified.

And it should be done thus: it should be announced by a competent monk with the approval of the Saṅgha of monks -

"Bhante, whatever roots, bark, leaves, shoots, flowers, fruits, edibles, and so forth belonging to the Saṅgha there are within the boundary of this monastery, that the enjoyment of all of that at pleasure by monks who have come and come again is agreeable to the Saṅgha - I ask the Saṅgha." This should be asked three times.

What is done by four or five monks is well done indeed. In a monastery where two or three persons dwell, what is done by them having sat down is just as if done by the Saṅgha. In a monastery where there is one monk, the agreement made by that monk having performed the preliminary duties and preliminary tasks on the Uposatha day and having sat down is just as if done by the Saṅgha.

However, it is permissible for the one making it to do it by fruit-season, or to do it having defined a period of four months, six months, or one year, or even without defining a period. When a period has been defined, after enjoying according to the defined period, it should be done again. When no period has been defined, it is permissible as long as the trees endure. Even for other trees planted from the seeds of those trees, the same agreement applies to them.

But if they are planted in another monastery, the Saṅgha of the very monastery where they are planted is the owner of them. Even for those planted later in the original monastery from seeds brought from elsewhere, a different agreement should be made for them. When an agreement has been made, those standing on personal grounds may enjoy fruits and so forth at pleasure. But if here they enclose various areas and make them into personal quarters and maintain them, they stand on the personal grounds of those monks. Others may not enjoy them, but they should be enjoyed by them after giving a tenth share to the Saṅgha. Even for one who protects a tree in the middle of the monastery by surrounding it with branches, the same method applies to him.

When fruits and non-fruits are brought for a respected monk who has gone to an ancient monastery, saying "The elder has arrived," if formerly a learned monk who mastered all the texts resided there, it should be consumed without scruple, thinking "Certainly a long-standing agreement must have been made here." Fruits and non-fruits in the monastery are allowable even for those who practise the alms-round ascetic practice; it does not violate the ascetic practice. Novices give many fruits to their own teachers and preceptors, and other monks who do not receive them complain; but this is merely a matter for complaint.

But if there is a famine, and as many as sixty people depend on a single jackfruit tree for their livelihood, at such a time the fruits should be divided and eaten for the benefit of all; this is the proper conduct. As long as the agreement is not rescinded, what is eaten by them is well and good. But when is the agreement rescinded? When the united Saṅgha, having assembled, announces "From now on, let them divide and eat." But in a monastery with a single monk, even when announced by one, the former agreement is indeed rescinded. If, after the agreement has been rescinded, the novices neither knock down fruits from the trees nor pick them up from the ground to give to the monks, but go about kicking the fallen fruits with their feet, a profit-share should be given to them, starting from a tenth up to half the fruit share. Certainly, out of desire for the profit-share, they will bring and give them. When times of plenty arise again, and attendants come and protect the trees by tying up branches and so forth, a profit-share should not be given to the novices; it should be divided and consumed.

People from surrounding villages come for the sake of the sick or pregnant women, saying "There are fruits and non-fruits in the monastery," and ask "Give us a coconut, give us a mango, give us a jackfruit." Should they be given or not? They should be given. For if not given, they become displeased. But the one giving should assemble the Saṅgha, announce it up to three times, and give only after performing an act of permission, or an agreement should be established. And it should be done thus: it should be announced by a competent monk with the approval of the Saṅgha -

"People come from surrounding villages and ask for fruits and non-fruits for the sake of the sick and others. That there be no obstruction for those taking two coconuts, two palmyra fruits, two jackfruits, five mangoes, five banana fruits, and no obstruction for those taking fruit from such-and-such a tree and such-and-such a tree - is this agreeable to the Saṅgha of monks?" This should be said three times.

From then on, those who come asking in the name of the sick and others should not be told "Take them," but the rule should be explained to them - "No obstruction has been made for those taking coconuts and so forth within this limit, and for those taking fruit from such-and-such a tree and such-and-such a tree." But one should not follow after them and say "This mango has sweet fruit, take from here." At the time of distributing fruits, half a share should be given to those who have come, by one who is appointed; if by one who is not appointed, it should be given after seeking permission.

If a destitute person, or a caravan leader travelling on the road, or any other person of authority comes and asks, it should be given only after seeking permission. One who takes by force and eats should not be prevented. For being angry, he might cut down the trees or cause other harm. When someone comes to a personal dwelling and asks from the village for a sick person, he should be told "It was planted by us for the purpose of shade and so forth; if there is any, you may decide for yourselves." But if the trees are laden with fruit, and they eat by tying up thorns and taking fruit in turn, it should be given without expecting anything in return. One who takes by force should not be prevented; the reason here is as stated before.

If the Saṅgha has a fruit garden and it does not receive maintenance, if someone tends it on a service basis, it remains the property of the Saṅgha. And also if the Saṅgha assigns the task to a capable monk, saying "Good man, tend this and give," and if he tends it on a service basis, even so it remains the property of the Saṅgha. But for one who expects a profit-share, the profit-share should be given as a third or a half. If, saying "It is a burdensome task," he is not willing with that much, then making everything his own property, he should also be told "Give a base share of a tenth and tend it." But because it is heavy property, it should not be given by way of cutting off the base. He, giving the base share and consuming, whether having made an unestablished dwelling or having tended an established dwelling, hands over the garden to his dependants; by them too the base share must be given. But when the monks are themselves able to tend it, then it should not be given to them to tend, and they should not be prevented during the time of tending, but should be prevented only at the time of taking up the tending. It should be said "Much has been consumed by you; now do not tend it, the Saṅgha of monks itself will tend it."

But if there is no one tending it on a service basis, nor on a profit-sharing basis, nor is the Saṅgha able to tend it, and one person, without asking permission, tends it and, having increased the profit share, expects a return, the profit share should be increased and given by an act of permission. Thus all of this is merely a characteristic of an act. An act of permission goes to these five states.

In the classification of the states of a legal act at which a motion is put, however: "Let the Saṅgha hear me, venerable sirs. So-and-so is a candidate for full ordination under the venerable so-and-so. He has been instructed by me. If the Saṅgha is ready, so-and-so may come - he should be told 'Come.'" Thus the inclusion of a candidate for full ordination is called inclusion.

"Let the venerable ones hear me. This monk so-and-so is a Dhamma speaker; neither the discourse nor the analysis of the discourse comes to him. Without discerning the meaning, he obstructs the meaning by the shadow of the letter. If the venerable ones are ready, having removed the monk so-and-so, the rest of us may settle this legal issue." Thus the exclusion of a Dhamma-speaking monk in a judicial investigation is called exclusion.

"Let the Saṅgha hear me, venerable sirs. Today is the Uposatha day, the fifteenth. If the Saṅgha is ready, the Saṅgha may perform the Uposatha." Thus a motion set forth by means of the Uposatha act is called Uposatha.

"Let the Saṅgha hear me, venerable sirs. Today is the Invitation day, the fifteenth. If the Saṅgha is ready, the Saṅgha may perform the Invitation." Thus a motion set forth by means of the Invitation act is called Invitation.

"Let the Saṅgha hear me, venerable sirs. So-and-so is a candidate for full ordination under the venerable so-and-so. If it is the proper time for the Community, I would instruct the one of such and such a name." "If the Saṅgha is ready, so-and-so may instruct so-and-so." "If the Saṅgha is ready, I may question so-and-so on the obstructive matters." "If the Saṅgha is ready, so-and-so may question so-and-so on the obstructive matters." "If the Saṅgha is ready, I may question so-and-so on the Vinaya." "If the Saṅgha is ready, so-and-so may question so-and-so on the Vinaya." "If the Saṅgha is ready, I, being questioned on the Vinaya by so-and-so, may answer." "If the Saṅgha is ready, so-and-so, being questioned on the Vinaya by so-and-so, may answer." Thus a motion set forth for appointing oneself or another is called authorisation.

"Let the Saṅgha hear me, venerable sirs. This robe of the monk so-and-so is to be forfeited and has been forfeited to the Saṅgha. If it is the proper time for the Community, the Community should give this robe to the monk of such and such a name." "If the venerable ones are ready, the venerable ones may give this robe to the monk so-and-so." Thus the giving of forfeited robes, bowls, and so forth is called giving.

"Let the Saṅgha hear me, venerable sirs. This monk so-and-so remembers the offence, discloses it, makes it manifest, and confesses it. If it is the proper time for the Community, I would accept the offence of the monk of such and such a name." If the venerable ones are ready, I may accept the offence of the monk so-and-so." He should be told: "Do you see it?" "Yes, I see it." "You should restrain yourself in the future." Thus the acceptance of an offence is called acceptance.

"Let the venerable ones who are resident hear me. If it is the proper time for the venerable ones, we should now perform the Observance, we should recite the Pātimokkha, we should invite admonishment in the coming dark fortnight." If, monks, those monks who are makers of quarrels, makers of disputes, makers of contention, makers of litigation, makers of legal issues in the Saṅgha were to remain for that dark fortnight, the resident monks should be informed by a competent and capable resident monk: "Let the venerable ones who are resident hear me. If the venerable ones are ready, we may now perform the Uposatha, recite the Pātimokkha, and perform the Invitation in the coming bright fortnight." Thus what is done is a postponement of the Invitation, and is called postponement.

All should assemble together, and having assembled, an experienced and competent monk should inform the Community: "Let the Saṅgha hear me, venerable sirs. While we were dwelling having fallen into quarrels, having fallen into disputes, having entered into contention, much that is unbecoming of a recluse has been committed and spoken about. If we deal with each other regarding these offences, that legal case might lead to hardness, fierceness, and schism. If the Saṅgha is ready, the Saṅgha should settle this legal case by the 'covering over as with grass' settlement, setting aside grave offences, setting aside those connected with householders." Thus, having performed the 'covering over as with grass' settlement, the very first all-inclusive motion is called the characteristic of a legal act.

Likewise, after that, making one in each half-month, two motions - thus, according to the classification stated: inclusion, exclusion, etc. The characteristic of a legal act itself being the ninth - thus the legal act at which a motion is put goes to these nine states.

In the classification of the states of a legal act at which a motion is put and is followed by one proclamation, the exclusion stated in the Khandhaka by means of the turning down of the bowl against Vaḍḍha the Licchavi is to be understood. And the inclusion stated by means of the turning up of the bowl for that same person is to be understood.

The authorisation of a boundary, the authorisation for non-separation from the three robes, the authorisation of a felt rug, the authorisations of a meal-designator, a lodging-assigner, a store-keeper, a robe-receiver, a robe-distributor, a gruel-distributor, a fruit-distributor, a hard-food-distributor, a distributor of small items, a cloth-collector, a bowl-collector, a monastery-attendant messenger, and a novice messenger - by means of these authorisations, authorisation is to be understood. By means of the giving of Kaṭhina robe and the giving of a deceased monk's robe, giving is to be understood.

By means of the removal of the Kaṭhina, removal is to be understood. By means of the designation of a hut-site and a dwelling-site, designation is to be understood. But setting aside the three motions - namely, the all-inclusive motion in the 'covering over as with grass' settlement and one motion in each half-month - again, one in one half-month and one in one half-month, two formal acts of a motion followed by one proclamation are stated; by means of those, the characteristic of a legal act is to be understood. Thus the legal act at which a motion is put and is followed by one proclamation goes to these seven states.

In the classification of the states of a legal act at which a motion is put and is followed by three proclamations, exclusion is to be understood by means of the seven legal acts beginning with the act of censure, and inclusion is to be understood by means of the rescinding of those same legal acts. Authorisation is to be understood by means of the authorisation of a monk to admonish nuns. Giving is to be understood by means of the giving of probation and the giving of penance. Suppression is to be understood by means of the act of sending back to the beginning. By means of these eleven formal admonitions - "eight who follow one who has been suspended, and Ariṭṭha and Caṇḍakāḷī as those subject to the 'up to the third time' procedure, these are those subject to the 'up to the third time' procedure" - formal admonition is to be understood. But the characteristic of a legal act is to be understood by means of the act of higher ordination and the act of rehabilitation. Thus the legal act at which a motion is put and is followed by three proclamations goes to these seven states.

497. Having thus shown the legal acts, the failure of legal acts, and the classification of grounds for legal acts free from failure, now, in order to show the delimitation of the monastic community that performs those legal acts, he again stated the passage beginning with "in a legal act requiring a group of four." Its meaning should be understood in the same manner as stated in the description of the failure of legal acts regarding the assembly.

The explanation of the chapter on acts is finished.

Commentary on the Chapter on Reasons and Others

498. Now, in order to show the benefit in the laying down of those training rules which are the basis of those actions, the passage beginning with "dependent on two reasons" has been commenced. Therein, "for the restraint of enmity pertaining to the present life" means for the purpose of restraining, for the purpose of closing off, the five forms of enmity pertaining to the present life, beginning with the destruction of life. "For the warding off of enmity pertaining to the future life" means for the purpose of warding off, for the purpose of cutting off, for the purpose of preventing the arising of, enmity pertaining to the future life, which is reckoned as resultant suffering. "For the restraint of faults pertaining to the present life" means for the purpose of restraining those very same five forms of enmity. "Faults pertaining to the future life" means those very same resultant sufferings. For indeed resultant sufferings are here called "faults" because of their nature of being blameworthy. "Fears pertaining to the present life" means blame, censure, disciplinary actions such as the act of censure, suspension from the observance and invitation ceremonies, and the act of proclamation of ill-repute - these are called fears pertaining to the present life; for the purpose of restraining these. But fears pertaining to the future life are just resultant sufferings; for the purpose of warding off those. "Unwholesome states pertaining to the present life" means for the purpose of restraining unwholesome states classified as the five forms of enmity and the ten unwholesome courses of action. But resultant sufferings are called "unwholesome states pertaining to the future life" in the sense of being unbearable; for the purpose of warding off those. "Out of compassion for laypeople" means for the purpose of showing compassion to householders by way of protecting their faith. "For the arrest of the faction of those with evil desires" means the training rule on group meals was laid down for the purpose of breaking up the factional bonds of persons with evil desires. The remainder is clear everywhere. Whatever should be said here, all of that has been stated in the commentary on the first defeat.

The explanation of the training rules by way of purpose is finished.

499. Regarding the principal monastic code and so forth, the recitation of the principal monastic code is fivefold for monks and fourfold for nuns. Regarding the giving of probation and so forth, the involving being brought back has been laid down means the involving being brought back has been laid down for one who is practising among the eighteen or forty-three duties. The meaning is that the legal act by which one is brought back, that legal act has been laid down. The involving being sent away has been laid down means the legal act by which those who create quarrels and so forth are sent away, that legal act has been laid down - this is the meaning.

500. In the passage beginning with "what is not laid down" and so forth, "what is laid down when not laid down" means: the seven classes of offences - setting aside Kakusandha the Perfectly Enlightened One, Koṇāgamana, and Kassapa the Perfectly Enlightened One - what is laid down in a training rule not laid down by anyone in between is called "what is laid down." The discussion of precedents beginning with the case of the female monkey, when a training rule has been laid down, is called "what is additionally laid down." The remainder is clear everywhere.

The explanation of the chapter on benefits is finished.

501. Now, in order to show the ninefold classification of all training rules by each aspect, he said beginning with "nine classifications." Therein, "classification by subject matter" means classification by the subject matter. Thus the meaning of the terms in the remaining ones should also be understood. Here, however, this is the interpretation of meaning - since indeed not even a single training rule has been laid down without a subject matter, therefore all are classified by subject matter - thus the classification by subject matter should be understood.

Since two classes of offences are classified under failure in virtue, five classes of offences under failure in conduct, and six training rules are classified under failure in livelihood, therefore all are classified by failure - thus the classification by failure should be understood.

Since there is not even a single training rule free from the seven kinds of offences, therefore all are classified by offence - thus the classification by offence should be understood.

And since all were laid down in seven cities, they are classified by origin city - thus the classification by origin city should be understood.

Since not even a single training rule has been laid down in the absence of a transgressing individual, therefore all are classified by individual - thus the classification by individual should be understood.

All are classified by both the five and the seven classes of offences, and all do not arise without the six origins - thus they are classified by origin. And all, among the four legal cases, are classified under the legal case of offences. All reach settlement through the seven means of settlement - thus they are classified by settlement. Thus here the classifications by class, by origin, by legal case, and by settlement should also be understood. The remainder is the same as the method stated previously.

In the Samantapāsādikā, the commentary on the Vinaya,

the explanation of the chapter on the newly compiled is finished.

And the explanation of the terms with non-evident meaning in the Parivāra is finished.

Concluding Discussion

And to this extent -

Herein, in the Samantapāsādikā, regarding the quality of being pleasing on all sides -

This commentary on the Vinaya named Samantapāsādikā was composed by the elder known by the name Buddhaghosa, given by his teachers - who was adorned with supremely pure faith, wisdom, and energy; endowed with the accumulation of virtues such as moral conduct, good behaviour, uprightness, and gentleness; capable of plunging into the depths of his own tradition and other traditions; possessed of the distinction of wisdom and eloquence; of unimpeded power of knowledge in the Teacher's dispensation comprising the three Piṭakas together with their commentaries; a great expounder; endowed with the charm of sweet and noble speech flowing forth from the excellence of his literary skill; a speaker of what is fitting and apt; the foremost among debaters; a great poet; of vast and pure wisdom; an ornament to the lineage of the elders of the Mahāvihāra, those elders who were lamps of the Theravāda lineage, whose understanding was well established in the superhuman states adorned with qualities such as the six direct knowledges and other distinctions, attended by the analytical knowledges -

The Samantapāsādikā,

the commentary on the Vinaya, is finished.