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apart from the aforementioned kind of improper conduct, there is no other reason. 277. "Imposing the rule of kali" – "kali" means anger; he imposes its rule; he imposes the command of anger; showing fault in standing, sitting, etc., due to anger, he speaks unpleasant words like, "Look, sirs, at his standing, sitting, looking, gazing! He stands like a tree-stump, sits like a dog, gazes hither and thither like a monkey!" thinking, "Perhaps, being oppressed by this, he might leave." The rest is clear. Its origination – from body-mind, from speech-mind, and from body-speech-mind it arises. It is an action, released by perception, with intention, censured by the world, a bodily action, a verbal action, an unwholesome mind, threefold. The rule of sending away, the second. 3. Explanation of the Sabhojana training rule 279. In the third training rule – "in a sleeping house" means in a sleeping house. "Since alms have been given to the venerable one" means since alms have been given. "What was to be received by the one who came, that has been received by you; go!" – this is the meaning. "Beset" means beset by lust. The meaning is: with the intention of sexual intercourse. 280. "With both persons" means "sabhojana" (together); in that "sabhojana." Or, "sabhojana" means "with possessions." For a man beset by lust, a woman is a possession; and for a woman, a man. Therefore, in its word analysis, it is said: "There is a woman and there is a man," and so on. "In a large house" means in a large sleeping house. "Having avoided the arm's length of the back wall" means having avoided the arm's length of the back wall of the room in that sleeping house. The meaning is: one sits in a place near the inner sleeping area. And such a sleeping house is found in large four-sided halls and so on. "Having gone beyond the ridgepole" – by this, it shows going beyond the middle. Therefore, an offense should be understood when going beyond the middle of a small sleeping house, however it is made. The rest here is clear. The origination of the first pārājika – It is an action, released by perception, with intention, censured by the world, a bodily action, an unwholesome mind, twofold. The rule of eating together, the third. 284. In the fourth and fifth training rules, whatever should be said, all that is just as stated in the two undetermined rules. And just as the Sabhojana training rule, so too these arise from the first pārājika. The rule of a secluded covered place, the fourth. The rule of sitting in a secluded place, the fifth. 6. Explanation of the Cāritta training rule 294. In the sixth training rule – "Give, friends, food!" Here, that food was indeed brought. , therefore they said thus. But if not brought, it is not permissible to speak thus, it would be an applied speech. 295. "Therefore, monks, having received it, put it aside" - this the Blessed One said for the sake of protecting the family's faith. If he were to say, "Divide and eat," the people's faith might change. "Ussāriyittha" means "was taken back"; it is said that they took it to their own home. 298. Here, regarding "a present monk," how far is one present, and how far not present? Within the monastery, from where a family, having developed a mind of devotion, sees or sees facing them, and to whom it is possible to announce with ordinary speech, this one is called "present." There is no such thing as searching here and there and then announcing. Indeed, one who must be searched for in this way is not present. Moreover, having seen a monk within the boundary of approach, if one goes there intending to ask, whoever one sees there should be asked. If one does not see, one is said to have entered without asking a non-present monk. 302. "Within the monastery" means a monastery within the village; one goes there. "Bhattiya's house" means an invited house, or the house of those who give ticket-meals and so forth. "In dangers" means it is permissible to go when there are dangers to life or the holy life. The rest here is clear. Origin of the Kathina – it arises from body and speech, and from body, speech, and mind; it is action and non-action; not perception-release; mindless; a transgression by designation; a bodily action; a verbal action; with three minds; with three feelings. The sixth training rule concerning going about. 7. Explanation of the Mahānāma Training Rule 303. In the seventh training rule – Mahānāma was the Blessed One's paternal cousin, older by about a month, an noble disciple established in two fruits. "Medicine is abundant" means there is much ghee brought and kept from going. 306. "It should be accepted" means it should not be refused, thinking there is no illness at that time; it should be agreed to, thinking "I will inform you if there is illness." "I make an invitation with this much medicine" means by measure, for ghee, oil, and so on, by two or three, or by measure, by a pattha, a nāḷi, an āḷhaka. If he asks for another medicine, having been offered ghee, he asks for oil; having been offered an āḷhaka, he asks for a doṇa. If it is not for medicine, if he can manage even with mixed rice, it is not called a need for medicine. 310. "Of those who have been invited": those who have been invited by their personal invitation; for them, there is no offense in asking in accordance with the invitation. But in the case of those invited by the Saṅgha, the measure should be carefully considered. The rest is clear. Six origins: action, not release by perception, without mind, fault of designation, bodily action, verbal action, threefold mind, threefold feeling. The Mahānāma training rule, the seventh. 8. Description of the Training Rule on an Army on the March 311. In the eighth: "Abbhuyyāto" means gone forth; the meaning is, he has gone out from the city, thinking, "I will go towards the enemy army." "Uyyuttaṃ" means having made an effort; the meaning is, gone out from the village. 314. "A twelve-man elephant": four riders, one foot-guard for each leg, two by two, thus it is a twelve-man elephant. "A three-man horse": one rider, two foot-guards, thus it is a three-man horse. "A four-man chariot": one charioteer, one warrior, two wheel-guards, thus it is a four-man chariot. "Four men with weapons in hand": four men with weapons in hand, this is an army endowed with four divisions at its lowest limit. For one who goes to see such an army, there is a dukkaṭa at every step. "Having abandoned the proximity of seeing": if it is not seen, being obstructed by something, or having descended into a hollow; the meaning is, if one cannot see from here, and goes to another place to see, there is a pācittiya at every effort. 315. "Each one": each one of the four divisions, such as elephants; even an elephant ridden by one man, even one man with a weapon in hand. "Anuyyuttā" means when the king goes to a park or a river; thus it is anuyyuttā. 316. "In dangers": when there are dangers to life or to the holy life, if he goes there, "I will release" - for one going, there is no offense. The rest here is clear. Origin like a sheep's wool – an action, not a release from perception, without intention, blameworthy by the world, a bodily action, with unwholesome consciousness, of three roots. The training rule concerning an army on active service is the eighth. 9. Explanation of the training rule concerning staying in an army 319. In the ninth (rule) – "stays in an army when the sun has set" means whether he stands or sits or lies down, even if he performs any posture in the air by psychic power, it is an offense of expiation. "The army is hemmed in by the opposing army" means so that movement is cut off; thus it is hemmed in. "Beset" means hemmed in by an enemy or by a ruler. The rest is clear. Origin like a sheep's wool – an action, not a release from perception, without intention, blameworthy by the rule, a bodily action, with three kinds of consciousness, of three roots. The training rule concerning staying in an army is the ninth. 10. Explanation of the training rule concerning a mock battle 322. In the tenth (rule) – "going forth again and again, they fight here" is a mock battle; this is a designation for a place of combat. "They know the chief of the army here" is the chief of the army; the meaning is a place for counting the army. "The array of the army" is the army's array; this is a designation for an encampment. "Three elephants, the rear elephant corps" means three elephants by that elephant previously mentioned as having twelve men. The same method applies to the rest. The rest should be understood in the same way as stated in the training rule concerning an army on active service, together with its origin and so on. The training rule concerning a mock battle is the tenth. The fifth chapter, the Acelaka Vagga, is finished according to the order of explanation. 6. The Chapter on Drinking Alcohol 1. Explanation of the training rule concerning drinking alcohol 326. In the first training rule of the Surāpāna Vagga – "Bhaddavatika" is a certain village, it received this name because it was endowed with a good path. "Travelers" means wayfarers. "They make it glow with their splendor" means with their own splendor, their power, the splendor of the nāga. "Kāpotika" means shining red, the color of a pigeon's foot. "Clear" is a designation for the surface of alcohol. "It is not fitting, monks, for one who has come thus" means for one possessing the five supernormal powers, drinking intoxicants is not fitting. is said. 328. Flower-liquor is made from the juice of flowers like madhuka. Fruit-liquor is made by crushing fruits like muddika and extracting their juice. Honey-liquor is made from the juice of muddika; they say it is also made from bee-honey. Jaggery-liquor is made from sugarcane juice and the like. Surā is made by adding yeast; even surā made from the juice of coconuts and the like is called surā.