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In "aggala" and so on, there is no need to make a determination mark by applying these aggala and so on later to a robe that has already been marked. The rest is clear. "Arising from sheep's wool" - it is an active or inactive offense, not a release by perception, without thought, an offense by designation; a bodily action, with three thoughts, with three feelings. The eighth training rule on disfiguring. 9. Explanation of the Training Rule on Determination 374. In the ninth - "or not given by him" means not given by the owner of the robe after saying, "Use it, or dispose of it, or do with it as you deem fit." "Or without his trust" means without the trust of the one by whom the monastic act was performed. But there is no offense for one who uses it when given by him or with his trust. The rest here is clear, as it is stated in the explanation of the thirty offenses. "Arising from the kathina" - it arises from body and speech, and from body, speech, and mind; it is an active or inactive offense, not a release by perception, without thought, an offense by designation, a bodily action, a verbal action, with three thoughts, with three feelings. anti. The training rule on determination, the ninth. 10. Explanation of the training rule on laying aside robes 377-81. In the tenth – "lays aside" means having removed, he lays aside. "Expecting a laugh" means intending to laugh. "Other requisites" means a bowl-bag and so on, not mentioned in the Pāli text. "Having made a talk on Dhamma" means there is no offense for one who lays it aside, saying "It is not proper for a recluse to be without requisites laid aside," having thus made a Dhamma talk, "I will give it." The rest here is clear. Its three origins – action, release by perception, with intention, censurable by the world, bodily action, verbal action, unwholesome thought, three feelings. The training rule on laying aside robes, the tenth. The sixth chapter on drinking liquor is finished, in the order of explanation. 7. The chapter on living beings 1. Explanation of the training rule on intentionally killing living beings 382. In the first training rule of the chapter on living beings – "is an archer" means in lay life he was a teacher of archery. "Deprived of life" means separated from life. Even in the training rule, "should deprive" means should separate. But since this is merely a conventional expression; just as a head is not separated from a head-ornament when it is removed, so too, when a living being is deprived of life, life does not remain separately; rather, it simply ceases to exist. Therefore, to show that meaning, in the word analysis, it is said, "He cuts off the life faculty," and so on. And in this training rule, "living being" is to be understood as only an animal. There is no difference in offense for one who kills it, whether small or large. But in the case of a large one, due to the greatness of the effort, the unwholesomeness is great. "Perceiving a living being as a living being" means even when cleaning a bed or chair, if one perceives a living being in a tiny seed, and without compassion breaks it and removes it, it is an offense of expiation. Therefore, in such places, one should establish compassion and practice with heedfulness. The rest is to be understood in the same way as stated in the section on human beings, together with its origins and so on. The training rule on intentionally killing living beings, the first. 2. Explanation of the training rule on water with living beings 387. In the second – "with living beings" means those living beings in use They do not die, with those living creatures, water with life. Indeed, knowing such, and consuming it, for each use, an offense of expiation. Even drinking a bowlful without interruption, with a single use, one offense. Even rinsing and washing a bowl with food with such water, even cooling a hot gruel bowl in such water, even taking that water with hand or ladle, and bathing, for each use, an offense of expiation. Even entering a water-trough or a pond, and stirring up waves to get out. Those cleaning a trough or a pond, the water taken from there should be poured back into the water itself. If there is no water nearby, eight or ten pots of permissible water should be poured into a designated place for water, and then poured there. "It will flow and fall into the water," (thinking this) water should not be poured on hot stones. But it is permissible to cool the stone with permissible water and then pour. The rest here is clear. Its three origins are – action, release by perception, with intention, an offense by designation, bodily action, verbal action, three intentions, three feelings. And here, even knowing the falling of insects and creatures, like lighting a lamp with a pure mind, even knowing it has life, because it is to be consumed with the perception of water, its nature as an offense by designation should be understood. The second training rule concerning water with life. 3. Explanation of the training rule concerning stirring up. 392. In the third training rule – "They stir up" means going to that bhikkhu, saying "the action was not done" and so on, they disturb; they do not allow it to remain as it was settled. 393. "According to the Dhamma" means the Dhamma which was spoken for the settlement of a certain case, it means by that very Dhamma. "A settled case" means a case that is settled; it means a case settled by the Dhamma spoken by the Teacher. 395. "In a lawful act, perceiving it as a lawful act" means by which act that case was settled, if that is a lawful act, and this one, perceiving it as a lawful act, if he stirs up... he makes it known, he incurs a pācittiya. This is the meaning. By this method, the remaining words should also be understood. This is the summary here, but the detailed explanation is given in the Parivāra, beginning with "How many are the acts of making known for these four cases?" In the commentaries, all of that has been brought forth and its meaning explained. But we will explain it there itself. For if it were brought forth and explained here, there would be even greater confusion, so we have not explained it. The rest here is clear. It arises from three sources: action, perception-release, with thought, blameworthy by the world, bodily action, verbal action, unwholesome thought, and painful feeling. The training rule on making known is the third. 4. Explanation of the Training Rule on Grave Offenses 399. In the fourth (training rule) — "grave offenses" (duṭṭhullā) here refers to the four pārājikas, shown by way of extracting the meaning. But a saṅghādisesa offense is intended, for concealing which there is a pācittiya. "As soon as the burden is laid down" (dhuraṃ nikkhittamatteti) means as soon as the burden is laid down. Even if one lays down the burden and then later informs, one does not protect; it is said that a pācittiya is incurred as soon as the burden is laid down. But if, having thus laid down the burden, one informs another for the purpose of concealing, and that one informs another, by this method, even a hundred or a thousand ascetics incur an offense until the chain is broken. When is the chain broken? Elder Mahāsumma says: "One who has incurred an offense informs one person, who then turns back and informs that very person; thus the chain is broken." But Elder Mahāpaduma says: "This is only about the person who committed the offense. But one who has incurred an offense informs one bhikkhu, this one informs another, who then turns back and informs the one who informed him; thus, when the third person informs the second, the chain is broken." 400. "Non-grave offense" (aduṭṭhullaṃ āpattinti) refers to the remaining five groups of offenses. "For an unordained person, whether grave or non-grave misconduct" (anupasampannassa duṭṭhullaṃ vā aduṭṭhullaṃ vā ajjhācāranti) here refers to emission of semen and bodily contact for an unordained person. "Aggo" and so on, this is called a grave transgression. The rest here is clear. Its origin from laying down the burden – arises from body, speech, and mind, is non-action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, and painful feeling. The fourth training rule on grave offenses. 5. Explanation of the training rule on one under twenty years. 402. In the fifth training rule – "Fingers will be painful" – for one writing letters, they thought, "Fingers will be painful." "Chest will be painful" – for one learning calculation, much has to be thought, so they thought, "His chest will be painful." "Eyes will be painful" – for one learning the form-sutta, kahāpaṇas must be turned over and over and looked at, so they thought, "His eyes will be painful." Among "ḍaṃsa" and so on, "ḍaṃsa" means stinging flies. "Dukkhānaṃ" means causing suffering. "Tibbānaṃ" means intense. "Kharānaṃ" means sharp. "Kaṭukānaṃ" means harsh; or like a bitter taste due to unpleasantness. "Asātānaṃ" means unpleasant. "Pāṇaharānaṃ" means life-taking. 404. "Sīmaṃ sammannati" means he establishes a new boundary. But in the Kurundi, a dukkaṭa is stated even for defining a water-boundary. "One who has completed twenty years" means one who has completed twenty years from the moment of conception; for even one who is twenty years in the womb is counted as one who has completed twenty years. As it is said – "Now at that time, Venerable Kumārakassapa was ordained when he was twenty years in the womb. Then it occurred to Venerable Kumārakassapa – ‘The Blessed One has laid down, that a person under twenty years should not be ordained. But I was ordained when I was twenty years in the womb. Am I ordained, or am I not ordained?’ They reported this matter to the Blessed One. ‘Monks, whatever first consciousness arose in the mother’s womb, whatever first cognition appeared, from that moment is his birth. I allow, monks,