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to ordain one who is twenty years in the womb.’" Therein, he who, having dwelt twelve months in his mother's womb, was born on a Great Pavāraṇā day, for him, from that time until the Great Pavāraṇā in his nineteenth year, having passed that, he should be ordained on the first day of the month. By this method, the decrease and increase should be understood. But the ancient Theras, passing over the full moon of the going forth, ordain a nineteen-year-old novice on the first day of the month. Why is that? It is said – In one year there are six fortnightly Uposatha days. Thus, in twenty years, four months are lost. Kings extend the year in every third year. Thus, in eighteen years, six months are gained. Then, subtracting the four months lost due to Uposatha, two months remain. Taking these two months, twenty years are completed, and thus, being free from doubt, they ordain on the first day of the month, passing over the full moon of the going forth. Here, however, "nineteen years" is said with reference to one who will be twenty years old after the Pavāraṇā. Therefore, he who dwelt twelve months in his mother's womb is twenty-one years old. He who dwelt seven months is twenty years and seven months. But one born at six months does not live. 406. No offense for one who, thinking a nineteen-year-old is a full twenty-year-old, here, although there is no offense for the ordainer, the person himself is not ordained. But if, after ten years, he ordains another, and if, excluding him, the quorum is complete, then he is well-ordained. And as long as he does not know, there is neither an obstacle to heaven nor an obstacle to liberation for him. But having known, he should be ordained again. The rest is clear. Its origin is threefold – action, release by perception, with intention, an offense by designation, bodily action, verbal action, threefold thought, threefold feeling. The training rule concerning one under twenty years is the fifth. 6. Explanation of the training rule concerning a thieving caravan. 407. In the sixth – "facing the light" means facing the sunlight; the meaning is the western direction. Kammiyā are workers at the customs post. 409. Or they go stealing from the king, meaning, having stolen from the king, having deceived him, having taken something belonging to the king, they now go saying, "We will not give it to him." 411. By a mistaken time, meaning, by a mistaken time of day or a mistaken day, there is no offense for one who goes. But by a mistaken path or a mistaken forest, there is indeed an offense. The rest here is to be understood as in the Bhikkhunī Vibhaṅga, being clear in meaning. The origin of the offense of theft by a caravan: it originates from body and mind, or from body, speech, and mind; it is an action; a perception-release; with intention; an offense by designation; a bodily action; a verbal action; with three intentions; with three feelings. The Sixth Training Rule on Theft by a Caravan. 7. The Commentary on the Training Rule on Arrangement 412. In the seventh: "He sat sighing," means he sat lamenting, reproaching himself. "That venerable bhikkhu did not bring me down," means, "This venerable bhikkhu did not take me out; he did not take me and go," is the meaning. The rest here, including its origin, is to be understood in the same way as stated in the training rule on arrangement with a bhikkhunī. The Seventh Training Rule on Arrangement. 8. The Commentary on the Ariṭṭha Training Rule 417. In the eighth: "They afflicted vultures," means vulture-afflicters; "his ancestors were vulture-afflicters," means one whose ancestors were vulture-afflicters, meaning, one born into a family of vulture-killers. "They cause an obstruction to heaven and liberation," means they are obstructive. These are five kinds: by action, defilement, result, reproach, and transgression of the command. Among these, the five heinous crimes are called obstructive actions. Similarly, the act of defiling a bhikkhunī, but that obstructs only liberation, not heaven. The states of fixed wrong view are called obstructive defilements. The rebirth states of eunuchs, animals, and hermaphrodites are called obstructive results. Reproaches against noble ones are called obstructive reproaches, but these are only as long as one has not appeased the noble ones, not beyond that. Offenses intentionally committed are called obstructive transgressions of the command; these too as long as he acknowledges himself to be a bhikkhu, and does not rise up or declare it, only for that long, not beyond. Here, this bhikkhu is learned, a Dhamma speaker, he knows the ordinary obstacles, but being unskilled in the Vinaya, he does not know the obstacles of transgressing the regulations. Therefore, being in solitude, he thought thus: “These householders, enjoying the five strands of sensual pleasure, are even Stream-enterers, Once-returners, Non-returners. Bhikkhus also see pleasing forms cognizable by the eye… …they touch pleasant tangibles cognizable by the body, they enjoy soft bedding and coverings, etc. All this is permissible. Why are female forms… …female tangibles alone not permissible? These too should be permissible.” Thus, comparing one taste with another, and making self-indulgent enjoyment and non-self-indulgent enjoyment one and the same, as if joining extremely fine thread with coarse thread, as if bringing Mount Sineru together with a mustard seed, he generated a wicked wrong view, thinking, “Why did the Blessed One promulgate the first Pārājika with great effort, as if binding the great ocean? There is no fault in this.” Thus, contradicting the Omniscience, cutting off the hope of worthy individuals, he struck a blow to the wheel of the Conqueror’s command. Therefore, it is said: “Thus I understand the Dhamma taught by the Blessed One,” and so on. In “likened to a skeleton,” and so on, “likened to a skeleton” means having little enjoyment. “Likened to a piece of flesh” means being common to many. “Likened to a grass torch” means burning up. “Likened to a pit of glowing embers” means greatly terrifying. “Likened to a dream” means appearing for a short time. “Likened to a borrowed thing” means temporary. “Likened to a fruit tree” means breaking all limbs and minor parts. “Likened to a butcher’s knife” means cutting up. “Likened to a spear and stake” means piercing through. “Likened to a snake’s head” means being fearful and terrifying. This is the summary here. The detailed explanation should be taken from the Papañcasūdanī, the Majjhima Commentary (M.N. 1.234 onwards; 2.42 onwards). “Evaṃ byākho” means “thus indeed.” The rest As it was explained before, it is clear. Origin of the admonition: Arises from body, speech, and mind. Non-action, release by perception, with thought, blameworthy by the world, bodily action, verbal action, unwholesome thought, painful feeling. The Ariṭṭha training rule, the eighth. 9. Description of the Ukkhittasambhogasikkhāpada 424-5. In the ninth (rule): "By one whose proper conduct has not been done" (akaṭānudhammena): "Proper conduct" (anudhammo) is said to be the reinstatement made after seeing the compliant behavior of one excommunicated by the Dhamma, by the Vinaya, by the Teacher's instruction, due to not seeing an offense, or not making amends, or not relinquishing a wicked view. He for whom that proper conduct, called reinstatement, has not been done, is called "one whose proper conduct has not been done." This is the meaning of "with such a one." Therefore, in its word analysis, it is said: "One whose proper conduct has not been done is one excommunicated and not reinstated." "Gives or receives": Even if giving or receiving much with a single act, there is one pācittiya. For one who gives or receives repeatedly, there are pācittiyas according to the number of acts. The rest here is clear. Origin from three sources: Action, release by perception, with thought, blameworthy by rule, bodily action, verbal action, from three thoughts, from three feelings. The Ukkhittasambhogasikkhāpada, the ninth. 10. Description of the Kaṇṭaka training rule 428. In the tenth (rule): "A view has arisen": It has arisen for this one too, like Ariṭṭha, emerging improperly. "Let him be destroyed": Here there are three kinds of destruction: destruction by reconciliation, destruction by sign, destruction by disciplinary action. Among these, excommunication for not seeing an offense, etc., is called destruction by reconciliation. "The corruptor should be destroyed" (Pārā. 66), "Mettiya the bhikkhuni should be destroyed" (Pārā. 384) — this is called destruction by sign. "From today, friend novice, that Blessed One is not to be referred to as Teacher by you" — this is called destruction by disciplinary action. This is what is intended here. Therefore, it is said: "And thus, monks, he should be destroyed... (etc.)... perish!" Therein, "carā" means "go." "Pira" means "other," "not belonging to us." "Vinassā" means "perish"; where... They do not see it, go there. 429. "Upalāpeyyāti" means to gather. "Upaṭṭhāpeyyāti" means to make him perform service for oneself. The rest should be understood in the same way as stated in the Ariṭṭha training rule, along with its origin, etc. The tenth training rule is "Kaṇṭaka". The seventh chapter, "Sappāṇaka Vagga," is completed in the order of description. 8. Sahadhammika Vagga 1. Description of the Sahadhammika Training Rule 434. In the first training rule of the Sahadhammika Vagga— "etasmiṃ sikkhāpade" means "I will not learn what is stated in this training rule for now." In "Āpatti pācittiyassāti," the offense should be understood as occurring word by word. "Sikkhamānena bhikkhave bhikkhunāti" means that a monk who is learning, having accepted the instruction with his head, and being desirous of learning, should understand, question, and examine.