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then if he requests more than the limit of nights or the limit of medicines, he accepts. Even a sick person may request, having declared, "We have been provided for by these medicines by you, and we have need of only this medicine." Since this rule is for the Sangha's invitation, therefore it is said, "those who have been invited for their personal invitation." The rest is clear. The Sangha's invitation, the request for medicine, not being sick, and exceeding the limit— these are the four factors here. The commentary on the Mahānāma training rule is finished. 8. Commentary on the Training Rule concerning an Army on the March. The eighth is clear in meaning. An army on the march, going to see, seeing in a place other than the permitted one, and the absence of such a condition or danger— these are the four factors here. The commentary on the training rule concerning an army on the march is finished. 9. Commentary on the Training Rule concerning Dwelling in an Army. The ninth training rule is also clear. Exceeding three nights, the setting of the sun while with the army, and the absence of sickness, etc.— these are the three factors here. The commentary on the training rule concerning dwelling in an army is finished. 10. Commentary on the Training Rule concerning Battle Array. In the tenth, "how many targets did you hit?" means "how many people, who were targets for your arrow-shot, did you hit?" It is said, "how many did you pierce?" The rest here is clear. Going to see a battle array, etc., seeing in a place other than the permitted one, and the absence of such a condition or danger— these are the three factors here. The commentary on the training rule concerning battle array is finished. The fifth chapter, the Acelaka Vagga, is finished. 6. Drinking Alcohol Section 1. Description of the Training Rule on Drinking Intoxicants 326-328. In the first training rule of the section on drinking intoxicants, "vatiyā" means "within the village boundary." In the Pāli, "piṭṭhasurā" and so on, "piṭṭhasurā" is made by putting flour in a vessel, adding the appropriate water, and kneading it. Similarly, "pūvasurā" and "odanasurā" are made by putting cakes or cooked rice in a vessel, adding the appropriate water, and kneading them. "Kiṇṇā" refers to the yeast for that liquor. Those called "surāmodakā" are added to make "kiṇṇapakkhittā" (mixed with yeast). "Sambhārasaṃyuttā" means mixed with various ingredients such as harītakī and mustard. "Pupphāsavo" is flower essence, such as from madhuka, palm, or coconut, fermented for a long time. "Phalāsavo" is fruit essence, such as from jackfruit. "Maddikāraso" is grape juice. "Madhvāsavo" is honey. "Guḷāsavo" is sugarcane juice. "Sambhārasaṃyutto" is the essence of various ingredients like harītakī, āmalaka, and pungent spices, fermented for a long time. "Bījato paṭṭhāya" means from the time the ingredients are prepared and put into the jar, and from the very moment the fresh flower essence of palm, coconut, etc., is collected. 329. "Loṇasovīrakaṃ" and "suttaṃ" are special kinds of fermented drinks, not intoxicants, made with many medicines. "Vāsaggāhāpanatthaṃ" means for the purpose of acquiring a fragrant scent. What needs to be said about "acittakaṃ lokavajjaṃ" (unintentional, censured by the world) should be understood in the manner stated in the description of the first pārājika. The rest here is clear. The state of being an intoxicant, and the drinking of it—these are the two factors here. The description of the training rule on drinking intoxicants is finished. 2. Description of the Training Rule on Poking with a Finger 330. In the second, "bhikkhunīpi anupasampannaṭṭhāne ṭhitā" (even a bhikkhunī stands in a place where there is no fully ordained person), it should be understood that "bhikkhupi bhikkhuniyā anupasampannaṭṭhāne ṭhito" (even a bhikkhu stands in a place where there is no fully ordained bhikkhunī). The rest here is clear. The intention to joke, and touching the body of a fully ordained person with one's body—these are the two factors here. The description of the training rule on poking with a finger is finished. 3. Description of the Training Rule on Joking 335. The third is for the sake of clarity. Above the ankles, and playing with the intention to joke—these are the factors here. two factors. The explanation of the training rule concerning laughing is finished. 4. Explanation of the training rule concerning disrespect 344. In the fourth, a blameworthy teacher's tradition should not be adopted. Just as sugarcane juice is for seven days, its dregs are for life; the combination of these two is a sugarcane stalk. Therefore, it is permissible to eat a sugarcane stalk at an improper time, like jaggery and greens. Such a blameworthy teacher's saying should not be adopted. A teacher's tradition that is blameworthy in the world is not proper. The meaning is that any teacher's saying that occurs in the context of an offense in the training rule concerning what is blameworthy in the world should not be adopted. The tradition of one who says, "This is our teacher's tradition," transgressing what is blameworthy in the world, is not proper. The commentaries are in conformity with the suttas. The meaning is that when it is said, "Only a teacher's tradition that has come down through the lineage should be adopted," it is included in the sayings of the Great Commentary. The rest here is quite clear. Speaking to an ordained monk with disrespect, and acting disrespectfully—these are the two factors here. The explanation of the training rule concerning disrespect is finished. 5. Explanation of the training rule concerning frightening 345. The fifth is quite clear in meaning. Being an ordained monk, and making an effort with the intention to frighten him in his sight or hearing—these are the two factors here. The explanation of the training rule concerning frightening is finished. 6. Explanation of the training rule concerning fire 350. In the sixth, the Bhaggas were royal princes of a country. Their dwelling place, even a single country, is called "Bhaggas" by common usage. Therefore, it is said, "Bhaggas is the name of a country." At Susumāragira, in a city of that name. It is said that on the day the land for that city was being surveyed by the architect, a crocodile made a sound, uttered a cry, not far away. Then, after the city was built without hindrance, they made that very sound of the crocodile a good omen and named it Susumāragira. Some say, "Because of its crocodile-like shape, there is a mountain called Susumāra, which is near that city. Therefore, They say that because Susumāragiri has this, it is called 'Susumāragiri'. Whether it is so or otherwise, this is the name of that city, so it is said, "Susumāragiri is the name of the city." Bhesakaḷā is a kind of tree called ghampaṇḍa. Some also say "white tree." But because of their abundance, that forest was known as Bhesakaḷāvana. "Bhesagaḷāvana" is also a reading. Indeed, some say, "There was a yakkha named Bheso, who acted improperly, and because he fell from there, that forest became known as Bhesagaḷāvana." 352. Jotikaraṇa means making fire. The rest here is clear. Not being sick, absence of permission, desire to separate, and putting together— these are the four factors here. The explanation of the training rule on fire is finished. 7. Explanation of the training rule on bathing. 357. In the Pāli of the seventh training rule, "asambhinnena" means unmixed, meaning undamaged. "Orenaddhamāsaṃ nahāyeyya" means one may bathe before half a month has passed, counting from the day of bathing. The rest here is clear. The Middle Country, bathing within half a month, and the absence of seasons, or crossing a river, or an emergency— these are the three factors here. The explanation of the training rule on bathing is finished. 8. Explanation of the training rule on discolouring. 368. In the eighth, it is stated in all three commentaries that "cammakāranīla" (tanner's blue) is natural blue. But in the commentary, it is said, "Tanners put tin dross and iron rust into water and make the hide black; that is tanner's blue." The rest here is clear. The unsuitability of a robe of the described kind, its not being a damaged robe, and its being for wearing or for covering— these are the three factors here. The explanation of the training rule on discolouring is finished. 9. Explanation of the training rule on assigning. 374. In the ninth, "apaccuddhāraṇa" means not having withdrawn, as in "use or dispose of what belongs to me." "Yena vinayakammaṃ kata" means with whom the disciplinary act was performed, with whom the disciplinary... The deed is done. In the explanation of the thirty, that is, in the explanation of what is to be relinquished. Bodily action by use, verbal action by not retrieving it. The rest here is clear. Not retrieving what was offered by oneself, the robe not subject to offering, and its use – these are the three factors here. The explanation of the training rule on offering is finished. 10. Explanation of the training rule on hiding a robe 377. The tenth is clear in meaning. Hiding bowls and other things belonging to an ordained person, or the intention to harm, or the intention to joke – these are the two factors here. The explanation of the training rule on hiding a robe is finished. The sixth chapter, on intoxicating drinks, is finished. 7. The Chapter on Living Beings 1. Explanation of the training rule on intentional killing 382. In the first training rule of the chapter on living beings, "issāso" means one who shoots an arrow, one who throws it, and so it is said, "master archer," meaning one skilled in archery. "Dhanuggahā" are those who take up a bow to destroy enemies; their teacher is a master archer. "Appamattena vattaṃ kātabbanti" means the duty should be done carefully, so that those living beings do not die; thus, with well-established mindfulness,