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there is an invitation limited by nights, not limited by medicine; there is an invitation limited by both medicine and nights; there is an invitation limited by neither medicine nor nights. "Limited by medicine" means medicines are specified, saying, "I invite for this much medicine." "Limited by nights" means nights are specified, saying, "I invite for this many nights." "Limited by both medicine and nights" means both medicines and nights are specified, saying, "I invite for this much medicine for this many nights." "Limited by neither medicine nor nights" means neither medicines nor nights are specified. 308. In the case of being limited by medicine: if he has been invited for certain medicines, and he makes known other medicines apart from those, there is an offense of pācittiya. In the case of being limited by nights: if he has been invited for certain nights, and he makes known for other nights apart from those, there is an offense of pācittiya. In the case of being limited by both medicine and nights: if he has been invited for certain medicines, and apart from those medicines, and for certain nights, and apart from those nights, he makes known other medicines for other nights, there is an offense of pācittiya. In the case of being limited by neither medicine nor nights, there is no offense. 309. If there is no need for medicine, and he makes known for medicine, there is an offense of pācittiya. of it. If, for a medicine needed, he requests a different medicine, there is an offense of pācittiya. If he requests a medicine thinking it is more than it is, there is an offense of pācittiya. If he requests a medicine being in doubt if it is more than it is, there is an offense of pācittiya. If he requests a medicine thinking it is not more than it is, when it is more than it is, there is an offense of pācittiya. If it is not more than it is, but he thinks it is more than it is, there is an offense of dukkaṭa. If it is not more than it is, and he is in doubt, there is an offense of dukkaṭa. If it is not more than it is, and he thinks it is not more than it is, there is no offense. 310. There is no offense if he requests the medicines for which he has been invited; if he requests them during the nights for which he has been invited; if he requests them after explaining, "We have been invited by you for these medicines, and we have need of this and that medicine"; if he requests them after explaining, "The nights for which we were invited by you have passed, and we have need of medicine"; for invited relatives; for the sake of another; with one's own money; for a mad person; for the first offender. The training rule concerning Mahānāma, the seventh, is finished. 8. The training rule concerning an army on the march 311. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, King Pasenadi of Kosala had set out with his army. The group of six bhikkhus went to see the army on the march. King Pasenadi of Kosala saw the group of six bhikkhus approaching from afar. Having seen them, he had them called and said this: "Why have you come, sirs?" "We wish to see the Great King." "What is there to see in me, sirs, who delight in battle? Should not the Blessed One be seen?" People complained, grumbled, criticized: "How can these Sakyan recluses go to see an army on the march! It is a loss for us, it is ill-gotten for us." “Alas, we, for the sake of livelihood, for the sake of children and wives, come to the army!” The bhikkhus heard those people complaining, grumbling, murmuring. Those bhikkhus of few desires… …they complained, grumbled, murmured: “How can these group-of-six bhikkhus go to see an arrayed army?” … “Is it true, bhikkhus, that you go to see an arrayed army?” “It is true, Blessed One.” The Buddha, the Blessed One, reproved them… …“How can you, foolish men, go to see an arrayed army? This, foolish men, is not for the conversion of the unconverted… …And thus, bhikkhus, you should recite this rule of training: “Whatever bhikkhu should go to see an arrayed army, it is an offense of expiation.” Thus this rule of training was laid down by the Blessed One for the bhikkhus. 312. Now at that time the maternal uncle of a certain bhikkhu was ill in the army. He sent a messenger to that bhikkhu: “I am ill in the army. Let the venerable one come. I wish for the venerable one’s coming.” Then it occurred to that bhikkhu: “The Blessed One has laid down a rule of training: ‘One should not go to see an arrayed army.’ And my maternal uncle is ill in the army. How should I proceed?” He reported this matter to the Blessed One. Then the Blessed One, on account of this cause, on account of this matter, gave a Dhamma talk and addressed the bhikkhus: “I allow, bhikkhus, to go to the army on account of such a reason. And thus, bhikkhus, you should recite this rule of training: 313. “Whatever bhikkhu should go to see an arrayed army, except on account of such a reason, it is an offense of expiation.” 314. “Whatever” means whoever, of whatever kind… …“bhikkhu” means… …this bhikkhu is intended in this context. “Arrayed army” means an army that has left the village and is either encamped or on the march. “Army” means elephant Elephants, horses, chariots, infantry. A twelve-man elephant, a three-man horse, a four-man chariot, four men with weapons as infantry. Goes to see, there is an offense of wrong-doing. Where he stands and sees, there is an offense of expiation. Having abandoned the vicinity of seeing, he sees again and again, there is an offense of expiation. Except for such a reason, setting aside such a reason. 315. In an arrayed army, perceiving it as arrayed, he goes to see, except for such a reason, there is an offense of expiation. In an arrayed army, being in doubt, he goes to see, except for such a reason, there is an offense of expiation. In an arrayed army, perceiving it as unarrayed, he goes to see, except for such a reason, there is an offense of expiation. Goes to see each one, there is an offense of wrong-doing. Where he stands and sees, there is an offense of wrong-doing. Having abandoned the vicinity of seeing, he sees again and again, there is an offense of wrong-doing. In an unarrayed army, perceiving it as arrayed, there is an offense of wrong-doing. In an unarrayed army, being in doubt, there is an offense of wrong-doing. In an unarrayed army, perceiving it as unarrayed, there is no offense. 316. There is no offense if he stands in the monastery and sees, or if he comes to the place where a monk stands, or sits, or lies down, or if he sees while going along the path, or due to such a reason, or in times of danger, or for a mad person, or for the first wrong-doer. The training rule concerning an arrayed army, the eighth, is finished. 9. The Training Rule Concerning Staying in an Army 317. At that time, the Buddha, the Blessed One, was staying in Savatthi, in Jeta's Grove, in Anathapindika's monastery. Now at that time, the group of six monks, when there was a matter to attend to, went to the army and stayed in the army for more than three nights. People complained, grumbled, and criticized: "How can these Sakyan recluses stay in the army! It is our loss, it is our misfortune, that we, for the sake of livelihood, for the sake of our children and wives, reside in the army." The monks heard those people complaining, grumbling, and criticizing. Those monks The monks who were of few wishes…pe… they complained, grumbled, and criticized: “How can the group of six monks stay in the army for more than two or three nights?”…pe… Is it true, monks, that you stayed in the army for more than two or three nights? “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them…pe… How can you, foolish men, stay in the army for more than two or three nights! This, foolish men, is not for the conversion of the unconverted…pe… And thus, monks, you should recite this training rule: 318. If there should be some reason for that monk to go to the army, that monk may stay in the army for two or three nights. If he should stay beyond that, it is an offense of pācittiya. 319. If there should be some reason for that monk to go to the army: there is a reason, there is a necessity. That monk may stay in the army for two or three nights: he may stay for two or three nights. If he should stay beyond that: if he stays in the army when the sun has set on the fourth day, there is an offense of pācittiya. 320. If he stays in the army for more than two or three nights, perceiving it as more, there is an offense of pācittiya. If he stays in the army for more than two or three nights, being doubtful, there is an offense of pācittiya. If he stays in the army for more than two or three nights, perceiving it as less, there is an offense of pācittiya. If he stays for less than two or three nights, perceiving it as more, there is an offense of dukkaṭa. If he stays for less than two or three nights, being doubtful, there is an offense of dukkaṭa. If he stays for less than two or three nights, perceiving it as less, there is no offense. 321. There is no offense if he stays for two or three nights, if he stays for less than two or three nights, if he stays for two nights and then departs before dawn on the third night and stays again, if he stays when sick, if he stays for a sick person’s need, if the army is besieged by an opposing army, if he is obstructed by someone, in times of danger, for one who is insane, for the first offender. The training rule concerning staying in the army, the ninth, is finished. 10. The training rule concerning inciting to battle 322. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta Grove, in Anāthapiṇḍika’s monastery. Then Now at that time the group-of-six bhikkhus, staying in the army for two or three nights, went to a battle display, or a troop review, or a battle array,