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having given the brought alms-food starting from the elder's seat, eats the remainder that has been taken. By the saying "by the virtuous," it is permissible not to give to the immoral, but by one who fulfills the amiable duties, it is said that it must be given to all. It is also permissible to give discerningly to the sick, to those attending the sick, to guests, to travelers, and to those engaged in robe-making and so forth. For by one who gives discerningly to these, no division of persons is made; for such people, due to the difficulty of obtaining, a special consideration should indeed be made, so this one does. Among "unbroken" and so forth: whose training rule is broken at the beginning or at the end in the seven groups of offenses, his virtue is called "broken," like a robe torn at the edge. But whose is broken in the middle, his is called "perforated," like a robe with a hole in the middle. Whose two or three are broken in succession, his is called "spotted," like a cow with a body color of black, red, or some other dissimilar color arising on its back or belly. Whose are broken here and there, his is called "blotched," like a cow variegated with spots of dissimilar colors here and there. But whose virtues are unbroken in every respect, those virtues of his are called "unbroken, unperforated, unspotted, unblotched." And these are "free" because they make one free. They are "praised by the wise" because they are praised by the wise. They are "untouched" because they are not grasped by craving and views. They are called "conducive to concentration" because they lead to access concentration or absorption concentration. "He dwells having attained commonality of virtue" means with virtuous monks dwelling in those various directions... He dwells with virtue, having fallen into pride. "That which is view," is right view associated with the path. "Noble," means faultless. "Leads out," means leading out. "For one who does that," means for one who acts thus. "For the destruction of suffering," means for the destruction of all suffering. The rest, up to the end of the analysis of tranquility, is of clear meaning. The explanation of the section on 'How many questions' is finished. The section on Khandhaka questions. Explanation of the answers to questions. 320. When they ask about ordination, I will ask about the ordination section. "With its origin and its explanation," I will ask with its origin and its explanation. "How many offenses for the prominent terms?" Means, how many offenses, in brief, are there for those prominent, excellent terms that are stated there, for those prominent, excellent terms? For whichever term whichever offense is laid down, that is called the offense of that term. Therefore it is said, "How many offenses for the prominent terms?" "Two offenses:" for one who ordains a person under nineteen years old, a pācittiya offense; in all other terms, a dukkaṭa offense. "Three:" for those who, with a view to schism, perform the Uposatha, saying, "Let them perish, let them be destroyed, what is the use of them?", a thullaccaya offense; for performing Uposatha with an expelled monk, a pācittiya offense; in the rest, a dukkaṭa offense. Thus, in the Uposatha section, there are three offenses. "One:" in the section on entering the Rains, there is only one dukkaṭa offense. "Three:" for one who performs Pavāraṇā with a view to schism, a thullaccaya offense; with an expelled monk, a pācittiya offense; in the rest, a dukkaṭa offense. Thus, in the Pavāraṇā section too, there are three offenses. "Three:" for those who, having seized a calf, kill it, a pācittiya offense; for touching the private parts with a lustful mind, a thullaccaya offense; in the rest, a dukkaṭa offense. Thus, in the section on leather, there are also three offenses. In the section on medicines too: for (medicine) all around two finger-breadths, a thullaccaya offense; for gruel that is food, a pācittiya offense; in the rest, a dukkaṭa offense. Thus, there are three offenses. The Kathina is merely a regulation; there is no offense there. In the section on robes, a grass-robe... In robes, a grave offense, in extra robes, an offense of relinquishment, in the rest, a minor offense—these are the three offenses. In Campeyya, there is only one minor offense. In Kosambaka, in the chapter on formal acts, and in the chapter on the collection of probation, there is also only one minor offense. In the chapter on settlement, the giver of consent is annoyed, annoyance is an offense of expiation, in the rest, a minor offense—these are the two offenses. In the chapter on minor matters, one cuts off one's own private parts, a grave offense, for hair, an offense of expiation, in the rest, a minor offense—these are the three offenses. In the chapter on lodgings, in disposing of heavy articles, a grave offense, in expelling from a Sangha monastery, an offense of expiation, in the rest, a minor offense—these are the three offenses. For those who cause schism in the Sangha and those who follow schismatics, a grave offense, in group eating, an offense of expiation—these are the two offenses. When it is said, "They will ask about proper conduct," in the chapter on duties, there is only one minor offense. That is due to disrespect in all duties. Likewise, in the suspension of the Pātimokkha. In the chapter on nuns, for not inviting, an offense of expiation, in the rest, a minor offense—these are the two offenses. In the Five Hundred and Seven Hundred (councils), only the Dhamma was included, there is no offense there. The explanation of the section on questions about the Khandhakas is finished. The Ekuttarika method Explanation of the single item section 321. In the Ekuttarika method, beginning with "Offense-causing things are to be known," the offense-causing things are the six origins of offenses. Indeed, by means of these, a person incurs an offense, therefore, they are called "offense-causing." Non-offense-causing things are the seven ways of settling disputes. "Offense is to be known" means the offense stated in each training rule and in the analysis is to be known. "No offense" means no offense is to be known in the manner beginning with "no offense for a bhikkhu who does not consent." "Light" means the five kinds of offenses are purified by a light disciplinary act. "Heavy" means the Sanghādisesa offense is purified by a heavy disciplinary act. And the Pārājika offense, because it cannot be brought to a state of no offense by any means. "With remainder" means, excluding Pārājika The remaining ones. "Without remainder" means a pārājika offense. Two groups of offenses are serious; the rest are not serious. The pair with remedy is like the pair with remainder. The pair leading to confession is included in the light pair. "Obstructive" means all seven offenses, when intentionally transgressed, cause an obstruction to heaven and an obstruction to liberation. But an offense of precept-violation, transgressed unknowingly, causes neither an obstruction to heaven nor an obstruction to liberation, thus it is "non-obstructive". Even for one who has committed an obstructive offense, having confessed the offense leading to confession, and having risen from the offense leading to rising, and having attained purity, and standing on the ground of a novice, the path to heaven and liberation is unobstructed. "Blameworthy precept" means blameworthy by the world. "Blameless precept" means blameworthy by precept. "Arising from action" means that which one commits by doing, like a pārājika offense. "From non-action" means that which one commits by not doing, like the offense of not determining the robe. "From action and non-action" means that which one commits by doing and by not doing, like the offense of building a hut. "Former offense" means the first offense committed. "Later offense" means an offense committed later by those undergoing probation, etc. The "intermediate offense" for former offenses is an offense committed during fundamental purification. The "intermediate offense" for later offenses is an offense committed during the purification of worth. However, in the Kurundi it is said: "Former offense means the first committed. Later offense means committed during the period deserving penance. Intermediate offense for former offenses means committed during probation. Intermediate offense for later offenses means committed during the conduct of penance." This too is appropriate in one way. "Confessed and counted" means that which is confessed with the resolve, "I will not commit it again," having laid down the burden. "Confessed but not counted" means that which is confessed without laying down the burden, with an eager but impure mind. For this, even though confessed, it does not enter the count of confessions. In the eighth matter, for a bhikkhuni, it is only a pārājika. In the nine sections beginning with "the precept should be known," the determination should be understood in the same way as stated in the inquiry about the first pārājika. Serious offe An offense enacted for grave faults is a serious offense. An offense for minor faults is a light offense. Related to laypeople is the offense of Sudinna Thera, and the offense of not fulfilling a righteous promise; the rest are not related to laypeople. The offenses of the five heinous deeds are fixed; the rest are unfixed. The first doer is Sudinna Thera and others, the initial perpetrator. The non-first doer is Makkaṭi Samaṇa and others, the one who causes a subsequent enactment. One who commits an offense occasionally, now and then, is called an occasional offender. One who commits an offense constantly, always, is called a frequent offender. One who reproves another by a matter or by an offense is called a reprover. One who is thus reproved is called the reproved. One who reproves another with an untrue matter, without being established in the fifteen qualities,