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Endowed with gentleness: endowed with the gentleness stated according to the method, "What is gentleness there? That speech which is faultless, pleasant to the ear," and so on (Dhammasaṅgaṇī 1350); meaning soft-spoken. 'Nela': 'ela' is called a fault; it has no 'ela', thus 'nela'; meaning faultless. Pleasant to the ear: pleasant to the ears by the sweetness of expression; it does not produce earache like being pierced by a needle. 'Dānanibaddhāni' means fixed gifts. Having said, "He addressed Sāriputta and Moggallāna," and from the statement, "Go, you Sāriputtas," this "Sāriputtas" is stated by the ekasesa method; this meaning is obvious, therefore not stated. Indeed, "Sāriputtas" is stated by the ekasesa method because even the ekasesa of different forms is desired; therefore, a plural designation is made here. Of one who is faithful and confident: of one endowed with faith in the Triple Gem and confident because of that; or faithful because of being endowed with faith in the result of kamma, and confident due to the abundance of serene faith in the Triple Gem. 433. "The offense should be imposed": the offense incurred by the act of defiling families should be imposed. "In that monastery": it is said with reference to a monastery outside the village. But a monastery inside the village is included by "one should not dwell in that village," because it is taken by the very mention of the village. From the statement "In that monastery," it is permissible to dwell in another monastery in the vicinity of that village. Vicinity. In the village, one should not go for alms. Because residence in that monastery is forbidden. If he resides there, then in the adjacent village too, he should not go for alms, is the intention. In that village, one should not go for alms. In which village an act of corrupting families has been done, in that village one should not go. For in which village or town an act of corrupting families has been done, and in which monastery he resides, he is not allowed to go for alms in that village or town, nor to reside in that monastery. But by one residing in an adjacent monastery, it is permissible to go for alms in an adjacent village, because residence there is not forbidden. 435. These are the eighteen duties: One should not give ordination. One should not give reliance. One should not attend to a novice. One should not accept the appointment as instructress of nuns. By one appointed, nuns should not be instructed. The offense for which the Sangha has performed the act of expulsion, that offense should not be committed, nor any other similar or worse than that. The act should not be condemned. Those who performed the act should not be condemned. The Uposatha of an unexpelled monk should not be suspended. The Pavāraṇā should not be suspended. One should not make a demand for explanation. A rebuke should not be imposed. An opportunity should not be created. One should not be accused. One should not be reminded. One should not associate with monks. These are the eighteen duties thus stated. The leading Assaji and Punabbasu are called Assaji and Punabbasu by the principle of association. "By not practicing the conforming conduct" means by not practicing the conforming conduct, which is called the right conduct as laid down. It is said that they do not practice that conduct by which, when practiced, the Sangha becomes harmonious. "They are not fallen-haired" means they are not fallen-haired; the meaning is they are not of agreeable conduct. "They do not practice the path of deliverance" means they do not practice the means of deliverance, which is called conforming conduct. They do not practice that conduct of deliverance by which, when practiced, they would be delivered from the state of having committed an offense. They are not eager and desirous for the rising from the offense. is said to be. By ten grounds of abuse, that is, by the ten causes of abuse reckoned as birth, name, clan, action, craft, illness, gender, defilement, offense, and inferiority. In "leading to partiality" and so on, the "ya" syllable is an elided indicator, like in "having directly known oneself" and so on, so it says "even by leading to partiality" and so on. This refers to them, Assaji and Punabbasu, the leaders of the group. 436-437. Since the text is not clear, to show it, it says "there" and so on. Giving another's property is a dukkaṭa offense. This is said with reference to one who takes another's property by trust and gives it. And indeed, for the purpose of honoring the object, it shows that even when giving to parents, it should be given only for the purpose of honoring the object. "But for adornment, or for worshipping Shiva-lingas and so on, since only this much is said, they say, 'It is permissible to give to one's mother and so on, even if they will sell it and make a living.'" To anyone, whether a relative or a non-relative, to anyone. By novice relatives, it is said, because it is appropriate. It is permissible to give half to the novices who have arrived, it is said, considering that the novices who have reached the boundary of the monastic gain also have a share, and thus half is obtainable by them. Cūḷaka means half of half. This is a designation for a fourth part. This, "Novices... and so on... place," is said with reference to what is not to be divided by seniority. There, there means on the path or in the shrine courtyard. They do not obtain to give, it is said, because it is not appropriate for novices to give. For that would not be a flower offering. For if the giving of those who have come in that way were a flower offering, it would not be obtainable even for novices to give. By themselves, means the novices themselves. Taking gruel, rice, and so on, this is said with reference to the preparation of gruel, rice, and so on for the sake of the bhikkhus, therefore it is said without distinction, "it is not permissible." In the manner stated, it is permissible to give to parents by carrying it, or having it carried, or calling them, or having them called; for other relatives, by having them called. And when causing them to be carried by parents, they should be carried by relatives and novices. But if others wish to do so themselves, it is permissible. This method, stated for flowers, is extended to fruits. Therefore, fruits too may be given by carrying or causing to be carried by parents, and by inviting other relatives. Now, regarding "whoever carries or causes to be carried... ...giving with authority is a grave offense," this method, stated for flowers, is briefly shown for fruits, thus it is said, "but for the purpose of supporting families." "Those whose provisions are exhausted" is said with reference to guests. "By a division of fruits" means "so many fruits should be given," or by such a division of fruits. "By a division of trees" means "they should be given from these trees," or by such a division of trees. Even when trees are divided, if one says, "the fruits here are good, take from here," it is considered to be supporting the family. Therefore, it is said, "but this should not be said." "Tree bark" means the skin of the tree. "Running errands" is the carrying of messages and counter-messages for various householders to other villages, other countries, and so on. Therefore, it is said, "the work of a messenger for householders is carrying messages." "Dūteyyaṃ" is the work of a messenger. "Even without taking the message first... ...an offense at every step" is said with reference to going with the intention, "I will announce this message to him." But if he rejects that message and, out of compassion, goes himself and announces his own suitable message, there is no offense. "As stated before" refers to what was first stated in the training rule, such as "bow down at the feet of the Blessed One in my name." "Venerable sir, depart" is said in the context of the act of expulsion. "Venerable sir, depart again" is said in the context of the practice of one who has undergone the act of expulsion. "Similar to the first schism in the Sangha" Here, in the factors, just as there was striving there, so here, causing to reach by desire and so on, should be understood. "The rest is similar." The commentary on the training rule concerning defiling families is finished. Niga Explanation of Manava 442. Falling into an offense first, for these, is a first offense. "So many days" means, from the day of concealment until the day of declaration, whatever time has elapsed in terms of days, fortnights, months, and years, that is "so much time." "Unwillingly, by force" here means that because an unrectified offense obstructs heaven and liberation, one must undergo the *parivāsa* even if unwilling. "Should be called" means should be summoned for the *abbhāna* ceremony. "And those monks are blameworthy" here means that those monks who perform the *abbhāna* knowing the deficiency are also blameworthy, with fault, with blemish, committing a *dukkata* offense; this meaning is obvious, so it is not stated. "Propriety" means duty. Thus, in the Sāratthadīpanī, a commentary on the Vinaya, the Samantapāsādikā, The explanation of the thirteen is finished. 3. The Section on Undetermined Offenses 1. Explanation of the First Undetermined Training Rule 443. By the word "son", due to its general designation, or by the *ekasesa* method, "daughter" is also included, thus it says "and many daughters." "In giving donations" means in both small and large donations. "A festival" refers to a celebration to be held in one's own home, thus it says "such as marriage and wedding ceremonies." Here, by the word "etc.", it also includes the celebration of people with their families on days marked by Uttaraphaḷguṇī and so on, in months like Phagguṇa. "During interim festivals" means festivals occurring intermittently within a major festival. "Such as the Āsāḷhī and Pavāraṇā constellations/festivals" -