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again, bhikkhus, "We are ten years, we are ten years," being foolish and incompetent, ordained. Then the Blessed One enacted another training rule: "Monks, one who is foolish and incompetent should not ordain. Whoever ordains, there is an offense of wrong-doing. I allow, monks, that a competent and capable bhikkhu, with ten years or more than ten years, may ordain." (Mahāva. 76) Two training rules were enacted at the time of attaining rattaññumahattaṃ. Vepullamahattaṃ means greatness through abundance. For as long as the Sangha has not attained vepullamahattaṃ in terms of elders, novices, and middlings, so long are the dwellings sufficient. In the Dispensation, some defilement-causing things the defiling things do not arise. But when they reach greatness in abundance, they do arise. Then the Teacher lays down a training rule for the disciples. Here, the training rules laid down for the Saṅgha when it has reached greatness in abundance are to be understood in this manner: “Should any bhikkhu share a lodging with an unordained person for more than two or three nights, it is an offense entailing expiation.” (Pāci. 51) “Should any bhikkhunī give ordination every year, it is an offense entailing expiation.” (Pāci. 1171) “Should any bhikkhunī give ordination twice in one year, it is an offense entailing expiation.” (Pāci. 1175) Greatness in gain means the utmost greatness of gain; it means that one has reached the highest, most excellent, and great state of gain. Or, it means greatness through gain; it means that one has reached excellence and greatness through gain. For as long as the Saṅgha has not reached greatness in gain, the defiling things that arise due to gain do not arise. But when it has reached it, they do arise. Then the Teacher lays down a training rule for the disciples: “Should any bhikkhu give food or edibles with his own hand to an unclothed ascetic, a male wanderer, or a female wanderer, it is an offense entailing expiation.” (Pāci. 270) This training rule was laid down when the Saṅgha had reached greatness in gain. Greatness in learning means the great state of learning. For as long as the Saṅgha has not reached greatness in learning, the defiling things do not arise. But when it has reached greatness in learning, because individuals, having learned even one collection, or two... and so on... or five collections, and emerging improperly, compare one flavor with another, and expound the Teacher's teaching as against the Dhamma and against the Discipline. Then the Teacher lays down a training rule in this manner: “Should any bhikkhu speak thus: ‘I understand the Dhamma taught by the Blessed One in such a way...’ ...and so on... ‘even if a novice should speak thus...’” (Pāci. 418) Thus, the Blessed One, having shown both the time of non-arising and the time of arising of the defiling things, at that time, all of them To show their absence, he said, "Indeed, Sariputta, without boils," and so on. Therein, "without boils" means free from boils. Boils are called thieves. It means "without thieves." And in this sense, "thieves" refers to the immoral. For they, being not ascetics, but claiming to be ascetics, steal the requisites of others. Therefore, "without boils" means "without thieves," which is to say, "without the immoral." "Without danger" means without trouble, without affliction. It means "free from the dangers of immorality," and so on. "Having removed the black spots" means black spots are indeed the immoral. For even if they are golden-colored, being associated with the nature of black spots, they should be known as black spots. Due to their absence, he is "having removed the black spots." "Having struck down the black spots" is also a reading. "Pure" means pure, clean, radiant, precisely because he has removed the black spots. "Established in the essence" means the essence is called the qualities of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. Being established in that essence, he is "established in the essence." Having thus spoken of being established in the essence, and then to show that this establishment in the essence should be understood in this way, he said, "Indeed, Sariputta, of these," and so on. Here is a brief explanation: Among these five hundred monks who had entered the rainy season retreat in Verañja, the one who is the last, the one with the very least quality in terms of virtues, is a stream-enterer. "Stream-enterer" means one who has entered the stream. And "stream" is a name for the path. "Stream-enterer" refers to the person endowed with that [stream]. As it is said: "Stream, stream, Sariputta, is what is said; what, pray, Sariputta, is the stream?" "Indeed, venerable sir, this Noble Eightfold Path, that is to say—right view... and so on... right concentration." "Stream-enterer, stream-enterer, Sariputta, is what is said; what, pray, Sariputta, is the stream-enterer?" "Indeed, venerable sir, whoever is endowed with this Noble Eightfold Path, he is called a stream-enterer. This venerable one of such a name, of such a clan." (Saṃ. Ni. 5.1001) Here, however, the name of the fruit is given by the path. Therefore, the one who has attained the fruit is called "stream-enterer." is to be understood. "Of an undeteriorating nature" means that which causes deterioration is deterioration; that which does not have deterioration as its nature is of an undeteriorating nature. It is said that he is not of a nature to fall into states of woe. Why? Because those things that lead to states of woe are destroyed. Or, falling is deterioration; that which does not have falling as its nature is of an undeteriorating nature. It is said that he does not have the nature of falling into states of woe. He is "destined" because he is fixed by the path of rightness. "Bound for enlightenment" means that enlightenment is his supreme destination, his supreme goal. The meaning is that he will certainly attain the three higher paths. Why? Because he has attained the first path. The account of the request for the Vinaya enactment is finished. Account of the Buddha's Custom 22. Having thus instructed the General of the Dhamma, and having spent that rainy season in Verañjā, the Blessed One, having completed the rains retreat and performed the great Invitation, then addressed the Venerable Ānanda. "Addressed" means he spoke to, conversed with, enlightened. What did he say? "This is indeed a custom," and so on. "Custom" means practice, conduct, natural way. That custom is of two kinds: the custom of the Buddhas, and the custom of the disciples. What is the custom of the Buddhas? This is one: those by whom they are invited to spend the rains, they do not depart on a journey through the country without taking leave of them, without asking their permission. Disciples, however, depart as they please, whether taking leave or not taking leave. Another custom of the Buddhas: having completed the rains retreat and performed the Invitation, they certainly depart on a journey through the country for the welfare of the people. And while traveling through the country, they travel in one of these three circuits: the great circuit, the middle circuit, or the small circuit. Of these, the great circuit is nine hundred yojanas, the middle circuit is six hundred yojanas, and the small circuit is three hundred yojanas. When they wish to travel in the great circuit, then, having performed the great Invitation, on the first day of the month, accompanied by a great assembly of bhikkhus, they set out and favor the great populace in villages, towns, and so on, with the reception of material offerings. and by the gift of Dhamma, increasing the wholesome states that lead to the cessation of suffering, they complete their country tour in nine months. If, however, during the rainy season, the calm and insight of the bhikkhus are still immature, they do not make the Great Invitation, but give the Invitation-support, make the Invitation on the full moon of Kattika, and on the first day of Māgasira, accompanied by a large assembly of bhikkhus, they set out and complete their tour in the central region in eight months, in the manner described. If, however, the beings to be tamed who have completed the rains retreat have immature faculties, awaiting the maturation of their faculties, they stay there even for the month of Māgasira, and on the first day of Phussa, accompanied by a large assembly of bhikkhus, they set out and complete their tour in the last region in seven months, in the manner described. And wandering in whichever of these regions, they release those beings from defilements, and engage them in the fruits of stream-entry and so on, they wander like gathering various kinds of flowers, according to the nature of the tamable. Another custom of the Buddhas: daily, at dawn, entering into the attainment of fruition, making Nibbāna, the peaceful bliss, their object. Rising from the attainment of fruition, daily entering into the attainment of great compassion. Then rising from that, surveying the beings to be awakened in the ten-thousand world systems. Another custom of the Buddhas: first, making a friendly greeting with newcomers. Teaching the Dhamma according to the occasion. And when a fault has occurred, enacting a training rule. This is the custom of the Buddhas. What is the custom of the disciples? In the time of the Buddha, the Blessed One, there were two assemblies: one before the rains retreat for taking up meditation subjects, and one for those who had completed the rains retreat to announce their attained qualities and to take up further meditation subjects. This is the custom of the disciples. Here, however, showing the custom of the Buddhas, it is said: "Indeed, Ananda, this is the custom of the Tathāgatas." "Āyāma" means "come, let us go." "Apalokessāma" means "to ask permission to go on a tour." We will cut.