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an offense by designation, a bodily action, a verbal action, of three minds, of three feelings. The first training rule on plants. 2. Commentary on the Training Rule on Speaking Otherwise 94. In the second training rule: "Having acted improperly" means having done what should not be done; it is said that "having incurred an offense through the doors of body and speech." "He replies to one thing with another" means he replies to one statement with another statement. he moves, he covers, he overwhelms. Now, showing that method of evasion, he says, "Who is afflicted?" and so on. Here is the connection of the words: It seems that, seeing some transgression, when he is questioned about an offense in the midst of the Sangha, saying, "Friend, you have fallen into an offense," he says, "Who is afflicted?" When told, "You are," he says, "What have I fallen into?" Then, when told, "A pācittiya or a dukkaṭa," asking about the matter, he says, "In what have I fallen?" Then, when told, "In such and such a matter," he asks, "How have I fallen? What was I doing when I fell?" Then, when told, "You fell doing such and such," he says, "Whom are you speaking of?" Then, when told, "We are speaking of you," he says, "What are you speaking of?" Moreover, here is another method of evasion, not in the Pāli, by speaking of one thing as another: When told by monks, "A kahāpaṇa was seen in your alms-bowl, why do you do such an unseemly thing?" he says, "It was well seen, venerable sirs, but that is not a kahāpaṇa; it is a lump of tin." Or, when told, "You were seen drinking liquor, why do you do this?" he says, "It was well seen, venerable sirs, but that is not liquor; it is an herbal medicine prepared for medicinal purposes." Or, when told, "You were seen sitting with a woman on a concealed seat, why do you do such an unseemly thing?" he says, "By whom it was seen, it was well seen; is there a second discerning person here? Why was he not seen?" Or, when asked, "Did you see anything like this?" he brings his ear forward, saying, "I do not hear." Or, to those asking at the ear-door, he brings his eye forward. He is to be understood as evading by speaking of one thing as another. "To establish an aññavādaka" means to establish an aññavādaka; the meaning is to set up. "To establish a vihesaka" - the same method applies here. 98. "A pācittiya for an aññavādaka, a vihesaka." Here, "aññavādaka" means one who speaks otherwise; this is a name for evading by speaking of one thing as another. "Vihesaka" means one who harasses; this is a name for one who remains silent. In that aññavādaka, vihesaka. Pāci Two pācittiyas are stated in two matters. 100. "When accused, as a different speaker" means a different speaker not accused by a formal act. "When accused, as an oppressor" in this too, the same method. 101. In "a lawful act, perceiving it as a lawful act," and so on, that act of accusing as a different speaker or oppressor, if that is a lawful act, and that bhikkhu perceives it as a lawful act, and makes him a different speaker and an oppressor, then for him, in that different speaker and oppressor, there is an offense of pācittiya. The meaning should be understood by this method. 102. "Not knowing, he asks" means not knowing the offense or the fact of having committed an offense, he asks, "What are you saying? I do not know." "Or sick, he does not speak" means there is such a disease in his mouth, by which he cannot speak. In "a quarrel for the Saṅgha," and so on, if spoken in the midst of the Saṅgha, because of that, there will be a quarrel or a dispute or a contention for the Saṅgha. Thinking "may that not happen," he does not speak. The meaning should be understood by this method. The rest is clear. Three origins: It arises from body and mind, from speech and mind, and from body, speech, and mind. It may be an action. It may be an inaction. For one who acts against another, it is an action. For one who oppresses by silence, it is an inaction. Release by perception. With intention. Blameworthy by the world. Bodily action. Verbal action. Unwholesome thought. Painful feeling. The training rule concerning "different speaker," the second. 3. Explanation of the training rule concerning "complaining." 103. In the third training rule: "Bhikkhus cause Dabba Mallaputta to be complained about" means saying "Dabba Mallaputta acts out of favoritism," and so on, they cause that venerable one to be despised by those bhikkhus, cause him to be looked upon with contempt, or cause him to be thought of as inferior. This is the meaning. The grammatical form here should be understood according to grammar. "Ojjhāpenti" is also a reading. The meaning is the same. "Out of favoritism" (chandāya) means by favoritism, by partiality; the intention is that he arranges excellent things for his own familiar and intimate associates. "They complain" (Khiyyanti) means "Dabba Mallaputta acts out of favoritism," and so on. speaking these, they declare. 105.Regarding "complaining and grumbling, there is an offense of pācittiya"—here, that by which they complain, that is the complaining. And that by which they grumble, that is the grumbling. In that complaining and grumbling, "there is an offense of pācittiya" means two pācittiyas are stated for two grounds. 106."Complaining" means an ordained one, approved by the Sangha, who is an assigner of lodgings, or... (etc.) ...or a dispenser of small things. The connection of these words is with "desiring to make him discontented." However, in phrases like "upasampannaṃ" (ordained one) etc., based on "desiring to cause disrepute" or "desiring to cause infamy," a change of case ending to "upasampannassa" (of the ordained one) should be made. Regarding "He complains or he grumbles, there is an offense of pācittiya"—here, since even if the mātikā-word "grumbling" is extracted, the same explanation as given for the word "complaining" must be stated, and there is no other distinction as in the Aññavādaka training rule, therefore it should be understood that it is not extracted separately and not analyzed separately, but the conclusion is made together. In "regarding a proper act, perceiving it as a proper act," etc., if the act of appointment made for that ordained one is a proper act, and that bhikkhu, perceiving it as a proper act, performs complaining and grumbling, then for him, in that complaining and grumbling, there is an offense of pācittiya— the meaning should be understood in this way. "He causes an unordained one to complain or grumble"—here, he causes another unordained one, who is approved by the Sangha, to complain or to disparage, or he grumbles about it in his presence— this is the meaning. "An ordained one not approved by the Sangha" means one not approved by a formal act, merely one on whom the Sangha has placed a burden saying "this is your responsibility," or one who himself undertakes that burden for the comfortable living of the bhikkhus, or one who performs such an act where two or three bhikkhus dwell— this is the intention. "An unordained one, whether approved by the Sangha or not approved"— here, however, although an unordained one... For one who is fully ordained, thirteen permissions are not to be given. But one who, having received permission at the time of full ordination, later remains in a state of not being fully ordained, with reference to him it is said, "or approved by the Sangha." But with reference to a competent novice for whom a task has been assigned, either by the Sangha alone, or by an approved bhikkhu, saying, "You do this work," it is said, "or not approved." The rest here is clear. Originating in three ways – it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, a release from perception, with intention, blameworthy by the world, a bodily action, a verbal action, with unwholesome consciousness, and results in suffering. The third rule concerning complaining. 4. Explanation of the First Rule on Lodgings. 108. In the fourth rule – "in the winter season" means in the winter season, at the time of snowfall. "warming their bodies" means sitting on couches, chairs, etc., warming their bodies with the morning sun. "announced at the proper time" means when the time for gruel, food, etc., has been announced to someone. "it is covered" means it is covered and soaked by snow and rain. 110. "In a place not designated for the rainy season" means that when the rainy season months are not thus designated, it means four months in winter and four in summer, totaling eight months. "Or in a pavilion" means in a pavilion of branches or a pavilion of planks. "Or at the foot of a tree" means under any tree. "Where crows or owls do not defile" means where these crows or owls or other birds, making nests for permanent dwelling, do not defile that lodging; at the foot of such a tree, I allow it to be placed. Therefore, it is permissible to place it at the foot of a tree where birds, having gone out for food, rest and then depart. But at the foot of a tree where they dwell permanently, making nests, it should not be placed. By the saying "eight months," even in those countries where it does not rain during the rainy season, it is not permissible to place it for four months. "In a place not designated for the rainy season" means when in winter Yes, it rains, so it is not proper to leave it out in the open even in winter. But in summer, the sky is clear everywhere, without clouds; at such a time, for some necessary reason, it is proper to place a couch or chair in the open. One who stays in the open should also know the proper practice. If he has a personal couch, he should lie there. If taking a communal one, a couch woven with reeds or bark should be taken. If that is not available, an old couch should be taken. If that too is not available, a newly woven or covered one should be taken. And having taken it, it is not proper