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Description of the Origin of Rules by Journey 265. “Journey, boat, excellent” means: “One should travel on a journey on the same road in agreement with a bhikkhunī, "should board one boat, should request choice foods, not being sick, for oneself, and eat them"— these three rules are stated. "To travel with a woman" means to arrange to go with a woman. And the rule stated as "should have hair removed in a crowded place". "Having been invited for grain" means "having requested grain" and the rule stated as "having been invited or offered, should eat or consume solid food or soft food". "And eight" means the eight Pāṭidesanīya rules stated for bhikkhunīs. Description of the origin of the rule concerning a thieving caravan 266. "To listen to a thieving caravan" means to arrange to go on the same road with a thieving caravan and to stand listening. "And by requesting soup" — this is said with reference to requesting soup and rice. "And a hidden place at night" means the three rules stated as "in the dark of night, without a lamp, in a hidden place, in an open space, with a man". "The seventh, by a crossroads" — this is said with reference to the rule that immediately follows: "in a street, or at a crossroads, or at a junction, with a man". Description of the origin of the rule concerning teaching Dhamma 267. The eleven origins of teaching Dhamma are clear. Thus, the mixed origins should be understood. But the fixed origin is threefold; it belongs to each single rule. To show this separately, "what has come into being arises through the body" and so on, is stated. That is clear. "In accordance with the Dhamma of the guide" means in accordance with the Dhamma of the Vinaya Pāḷi. The description of the headings of origins is finished. Intermediate section Description of the section on "how many" questions 271. Now, to generate skill in the sections beginning with offenses, the Vibhaṅga is stated by way of explanation and counter-explanation, having set forth the matrix in the manner beginning with "how many offenses". There, "how many offenses" is the question about offenses that appears in the matrix and in the Vibhaṅga. This method applies to the second term as well. Only here, offenses are stated as aggregates by way of accumulation. "Matters disciplined" The inquiry into the discipline of these offenses: "Disciplined is discipline, suppression" This is one in meaning. "Disciplined are indeed the disciplined matters" This is the meaning of the word here. Now, to show those in whose presence offenses arise, and in whose absence they do not arise, "How many disrespectful ones?" This is a dual inquiry. "Disciplined matters" This is the inquiry into the discipline of those disrespectful ones. Since those offenses are not called "fallen into transgression," Therefore, "How many transgressions?" This is the inquiry into the nature of offenses as transgressions. "How many origins of offenses?" This is the inquiry into the origins of those very offenses. "Roots of disputes, roots of accusations" These are the inquiries into the roots of disputes and accusations As they appear in "dispute-case, accusation-case." "Reconciling principles" This is the inquiry into the principles that cause the absence of the roots of disputes and accusations. "Matters causing division" This is the inquiry into the causes of division mentioned in phrases like "a case leading to division." "Cases" This is the inquiry into the principles that arise when there are matters causing division. "Settlements" This is the inquiry into the principles for suppressing those very cases. "Five offenses" Are stated according to their appearance in the matrix. "Seven" Are stated according to their appearance in the analysis. "Arati" means one delights far from these; Or, intense delight is "arati." "Virati" means one delights without these. "Paṭivirati" means one refrains individually from each. "Veramaṇī" means it destroys enmity. "Akiriyā" means these offense-groups are not committed by it. It is the non-doing, as the opposite of the doing of offense-groups Which would arise in its absence. "Anajjhāpatti" is the opposite of falling into offense-groups. "Velā" is from "velana" (enclosing); The meaning is "from moving, from destroying." "Setu" means it binds, restrains, prevents going out. This is a designation for offense-groups. That "setu" is destroyed by this precept, Hence "setughāto" (destruction of the setu). The same method applies to the explanation of the remaining disciplined matters. Among those disrespectful to the Buddha, One who, while the Buddha is alive, does not go to attend upon him, And after his parinibbāna, does not go to a cetiya-shrine or a bodhi-shrine, Or does not venerate a cetiya or a bodhi. He, in the shrine courtyard, walks with an umbrella and sandals, it should be understood that he has no respect for the Buddha. But whoever, though able, does not go to listen to the Dhamma, does not recite the Sarabhañña, does not speak a Dhamma talk, breaks up the Dhamma-listening assembly and goes, or sits distracted or disrespectful, it should be understood that he has no respect for the Dhamma. Whoever does not show reverence to elders, new monks, and middle monks, shows bodily impudence in the Uposatha hall, places of veneration, and pavilions, does not bow to those senior by age, it should be understood that he has no respect for the Sangha. Having undertaken the three trainings, but not training, it should be understood that he has no respect for the training. Remaining in heedlessness and loss of mindfulness, not cultivating the characteristic of heedfulness, it should be understood that he has no respect for heedfulness. Similarly, not performing these two kinds of hospitality: material hospitality and Dhamma hospitality, it should be understood that he has no respect for hospitality. The meaning should be understood by the opposite of what is stated in the exposition on respect. 272. In the exposition on the roots of contention, the meaning of "disrespect for the Teacher," and so on, should be understood in the same way as stated regarding those disrespectful to the Buddha. "Appatissa" means one of ignoble conduct; one does not live treating the Teacher as senior. "Ajjhattaṃ vā" means in one's own mind-stream or in one's own faction; the meaning is in one's own assembly. "Bahiddhā vā" means in another's mind-stream or in another's faction. "Tatra tumhe" means in that distinction of internal and external, in one's own and others' mind-streams, or in one's own and others' assemblies. "You should strive for abandonment" means you should strive for abandonment by methods such as the development of loving-kindness; for by the method of developing loving-kindness, it is abandoned both internally and externally. "For non-arising" means for the state of non-occurrence. "Sandiṭṭhiparāmāsī" means one clings to one's own view; whatever view one has grasped, one takes it as "this alone is true." "Ādhānaggāhī" means one who grasps firmly. 273. Although the exposition on the roots of accusation is similar to the exposition on the roots of contention, yet, for those who contend based on the eighteen divisive issues, anger, resentment, and so on, are the roots of contention. roots. But disputing thus, having fallen into some transgression, such as a moral transgression, they accuse, saying, "Such and such a bhikkhu has fallen into such and such a transgression," or "You have fallen into a pārājika, you have fallen into a saṅghādisesa." For those who accuse thus, anger, resentment, and so forth, are the roots of accusation. This is the distinction here. 274. In the exposition of the Sāraṇīya Dhamma, bodily action done with a mind of loving-kindness is called loving-kindness bodily action. "Openly and secretly" means "in front and behind." Therein, going as a helper for novices in robe-making and so forth, in front, is called loving-kindness bodily action. But for elders, all respectful actions such as washing feet, fanning, giving air, and so forth, in front, are called loving-kindness bodily action. By both, putting away badly placed wooden articles and so forth, without disrespecting them, as if they were badly placed by oneself, behind, is called loving-kindness bodily action. "This Dhamma is also Sāraṇīya" means: this Dhamma, called loving-kindness bodily action, should be remembered, it generates mindfulness; the person who does it; for whom it is done, they, with joyful minds, remember, "Oh, what a good person!"— this is the meaning. "Making dear" means he makes that person dear to his fellow practitioners. "Making respected" means he makes that person respected by his fellow practitioners. In "for cohesion" and so forth, it means for the state of being embraced by fellow practitioners. It conduces to non-dispute with them, to harmony, and to unity. In "loving-kindness verbal action" and so forth, speaking respectfully, saying "Elder Deva," "Elder Tissa," in front, is called loving-kindness verbal action. But when they are not in the monastery, for one who asks about them, speaking affectionately, saying, "Where is our Elder Deva? Where is our Elder Tissa? When will he come?" behind, is called loving-kindness verbal action. But opening eyes full of loving-kindness and affection, and looking with a joyful face, in front, is called loving-kindness mental action. Reflecting, "May Elder Deva, Elder Tissa be free from illness, free from affliction," behind, is called loving-kindness mental action. This is called mental action. "One who enjoys without dividing" means he neither divides and eats the material things, nor does he divide persons. For whoever eats having divided, thinking: "This much I will give to others, this much I will eat myself, or this much I will give to so-and-so, this much I will eat myself," this one is called "one who enjoys having divided." But this one, not doing so,