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should not be done for anyone, not Indeed, whoever, be it a householder or a renunciant, should be supported righteously. As for "To whom should hospitality be shown, and to whom not?", this is said with reference to material hospitality. Having driven away means having plundered for three yojanas all around, having made people flee, and having made it uninhabitable for others. Brought for the Sangha's purpose means brought for that day's purpose from the cooked food. Excellent variegated coverings means coverings variegated with many kinds of excellent forms. 187. Among the seventeen-group members, because one was previously killed by a prick of a finger, it is said "the remaining fifteen people," excluding one who climbed onto the stomach of the remaining sixteen people and sat there. Like stones placed on a sling means like stones placed on a sling. With the intention of an act means with the intention of performing an act such as a reprimand. Having invited means having caused to enter. A wild animal dwelling means a dwelling inhabited by fierce creatures. 189. What should be said regarding "even if covered by a tree, he does not die," etc., the commentary on the Bhūtagāma Sikkhāpada will explain it itself. Thus it is said there (Pāci. Aṭṭha. 92) – "However, in the description of the Pārājika offense concerning human beings, in all commentaries it is said: 'If a bhikkhu is covered by a tree or has fallen into a pit, and it is possible to cut the tree from one side or dig the ground and get out, he should not do it himself even for the sake of life. But it is permissible for another bhikkhu to dig the ground or cut the tree or cut a branch from a fresh tree and roll that tree away to help him get out; there is no offense.' The reason for this is not apparent. Only this one Sutta is seen: 'I allow, monks, when a forest fire is burning, to set a counter-fire, to make a firebreak' (Cūḷava. 283). If this is in accordance with that, it is not permissible for oneself, but permissible for another – this distinction cannot be accepted. One who acts for oneself does so with a mind of unwholesomeness due to self-love, but another does so out of compassion. Therefore, no offense. If (it is said) 'tī', this too is not a reason. For even with a wholesome mind, one incurs this offense, but since it is stated in all commentaries, it cannot be rejected. The reason for this should be sought, or one should proceed with faith in the commentary teachers. Therefore, whatever has been elaborated here otherwise by anyone, and the reason stated in the knot-sections, that should not be accepted as essential. 190. Wet... (etc.)... 'pācittiya' means even in a dry place, having set fire and smeared (it) with this intention, it is indeed a pācittiya. 'Dukkaṭa' means for one who sets fire in a dry place, or without distinguishing dry as 'not dry', it is a dukkaṭa. The same principle applies to the intention of playing. And the intention of playing should be understood by the sound of crackling and so on. The opposing fire is 'paṭaggi'. 'Parittakaraṇa' means making a protection. 'Sayaṃ vā uṭṭhita' means arisen by itself, by the mutual friction of wind-blown bamboos and so on. 'Nirupādāna' means without fuel. 191-192. Having entered the field itself, it is a pārājika. When "by two" is said, it is a pārājika due to expecting death by two blows, and because there are no two without one. But if it is specified as "only by two," they say there is no pārājika if killed by one blow. It is said "of the beheader" because, having first applied force and speed, and having set aside the mere going of phenomena to arise in another place according to past habit, the life faculty is not present there. "Of this matter" means of the matter of striking. Because it is said "by consuming drinks," they say salt-sour gruel is for the watch-period. The explanation of the disciplined matter is finished. Thus, in the Sāratthadīpanī, a commentary on the Vinaya, which is the Samantapāsādikā, The explanation of the Third Pārājika is finished. 4. The Fourth Pārājika 'Catusaccavidū' (Knower of the Four Truths) means the four truths gathered together are the 'catusacca', he knew it, he penetrated it, thus 'catusaccavidū'. Even though disciples and Paccekabuddhas are also knowers of the four truths, because the Buddha's seeing of the four truths was unprecedented by any other, and there also... Because of the attainment of mastery in the powers of omniscience, and because of being manifest through being spread in the minds of others, the Blessed One alone, especially, deserves the praise "Knower of the Four Noble Truths." Description of the Story of the Monk from Vaggumudā 193. "We resolve" means "we arrange." "Messenger work" means taking a letter or message from householders and going here and there. "Having established the deportment" means having made it suitable for the main task. "To those who ask" means to those who ask, "Sirs, their deportment is exceedingly calm, what special attainment have they reached?" "But when there is no future connection" means, having supplied the remainder of the text "will be spoken," when there is no future connection. "How does the past tense word 'bhāsito' (spoken) come to be connected with a future tense word?" he asks, "The rule, however, should be sought from grammar." For in such a place, grammarians say that by this rule "affixes in connection with a root," when there is a connection of the root-meaning, even affixes prescribed for an inappropriate time become correct. 194. "Of good complexion" – by this, the pleasantness of the complexion pervading the entire body is stated. "Of clear facial complexion" – by this, the pleasantness of the facial complexion, even more than that of the entire body, is stated. "Of exceedingly clear skin complexion" – by this, however, the extreme clarity of the existing body complexion is stated. Since there is no deficiency or excess of the faculties, therefore it is said, "because of the completeness of the occupied space." The occupied space of the sixth (faculty) is the heart-base; by the very statement of the completeness of the occupied space of the five sense-faculties, the completeness of the entire body, including the heart-base, is shown, thus he says, "of the faculties with mind as the sixth." "As if" – here "as if" is merely a particle. "Like a bewildered deer" means, due to not knowing what should be done and what should not be done, they are like a bewildered deer. "Four wheels" means the four deportments. For here, deportment is intended as "wheel" in the sense of 'moving'. "Nine doors" means by the nine openings of wounds, nine d... turn. Suffering means suffering like headache. In all duties means in duties like cooking rice, dyeing robes, and in places of practice. To maintain means to carry on, to cause to proceed. Therefore it is said, "to go on." 195. "Are" by this shows their existence, "Are found" by this shows their being perceived. Therefore it is said, "they exist and are perceived." "Are perceived" means are seen, are known. "Act of waylaying" means act of killing on the road. "Killing" means slaying. "Causing to kill" means causing to be slain. Or, "killing" means harming by binding, beating, etc. "Causing to kill" means slaying. "Cutting" means cutting off others' hands, etc. "Burning" means oppressing with a stick. Here, "burning" means burning, tormenting. Or, "burning" means threatening, terrifying. Or, "burning" means setting fire to houses, etc., in villages, and cooking goats, sheep, etc., there. Those who are not greatly respectful of the training rules, who are frequent transgressors of offenses, they are extremely respectful of the training rules. "Agitated" means those of an agitated nature due to perceiving the permissible as impermissible, the impermissible as permissible, the blameless as blameworthy, and the blameworthy as blameless. "Arrogant" means with raised reeds, it is said to mean with elevated empty pride. "Fickle" means those endowed with fickleness in adorning robes and bowls, etc. "Harsh-mouthed" means those with harsh mouths, it is said to mean with harsh words. "Scattered-speech" means those with unrestrained speech, who prattle meaningless words even for a day. "Mindful-lost" means those whose mindfulness is lost, it is said to mean devoid of mindfulness. "Uncomprehending" means those without wisdom. "Common-sensed" means those whose senses are open as in the lay life due to lack of restraint. "Abandoned by teachers and preceptors" means those abandoned by teachers and preceptors, not gathered by Dhamma or material things, helpless, without support. "Fond of gain" means those fond of requisites. "Establishing postures, etc." by the word "etc." the inclusion of the contemplation of requisites and the constant recitation should be understood. For in the Mahāniddesa (Mahāni. 87) it says, "the requisite for establishing postures." By means of non-acceptance and hinting at attainments, a threefold basis of deceit is presented. Therein, being of evil desires, astonishing by deportment with the intention of being highly esteemed, is the basis of deceit called the establishment of deportment. Similarly, for one invited with robes and so forth, though indeed desiring them, relying on evil desires, by refusing. And knowing those householders to have firm faith in oneself, then again, when they think: "Oh, the venerable one is of few desires, he does not wish to accept anything! How fortunate for us it would be, if he would accept even a little something!" And by various means, when they offer excellent robes and so forth, revealing only the desire to favor them, and by accepting; from then on, causing astonishment, which becomes the cause of offerings of eighty cartloads, this is the basis of deceit called the acceptance of requisites. This should be understood. But being of evil desires,