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the duty in the dwelling should be performed. The rest here is clear. The factors should also be understood in the way stated in the case of human beings. The explanation of the training rule on intentional killing is finished. 2. Explanation of the training rule on water with living beings 387. In the second, "udakasaṇṭhānakappadese" means in a place where water is placed and remains, and does not quickly dry up, in such a place. The rest here is clear. The factors are as stated in the training rule on sprinkling. The explanation of the training rule on water with living beings is finished. 3. Explanation of the training rule on overturning 392. In the third, "yathāpatiṭṭhitabhāvena patiṭṭhātuṃ na dentīti" is said to show the manner of their conduct, meaning they do not allow it to be established in its proper state. But a case that has been settled according to Dhamma is well-settled. If one objects to a deed that has been done, it should be done only after making them understand. Otherwise, the deed is disturbed, and those who performed it incur an offense. The rest here is clear. According to Dhamma A suppressed state, knowing, and reviling— these are the three factors here. The explanation of the training rule concerning reviling is concluded. 4. Explanation of the Training Rule on Grave Misconduct 399. In the fourth (rule), "of him only" means of him who has incurred (the offense), of him only. "He informs" means he says, "Do not inform anyone," for the purpose of concealing. "The person of the object" means the person who has incurred the offense. "By whom it was informed to him" means by which second person it was informed to that third person. "The end is cut off" means because, having incurred an offense due to the condition of concealment, it was informed by the second person to the third; therefore, due to the absence of an offense to be incurred again by him on that account, the end of the offense is said to be cut off. 400. "For an unordained person, emission of semen and bodily contact— this is called grave misconduct." This does not agree with the commentary on the training rule concerning informing of grave misconduct. For it is said there (Pāci. Aṭṭha. 82): "Here, 'grave or non-grave misconduct for an unordained person' (means) the first five training rules are called grave misconduct; the rest are non-grave. But emission of semen and bodily contact, grave, self-willed, are called his misconduct." "In informing, grave misconduct for an unordained person is intended differently; in concealing, it is different." Even here, no special reason is seen. Therefore, the commentary does not agree with itself, earlier and later. But by one desiring non-contradiction, the reason here should be investigated. The rest here is clear. Knowing the grave offense of an ordained person, and the resolve, "I will not inform," out of a desire to conceal— these are the two factors here. The explanation of the training rule concerning grave misconduct is concluded. 5. Explanation of the Training Rule on One Under Twenty Years 402. In the fifth (rule), "the discourse on form" means the discourse of money-changers. "Of ill-spoken ones" means ill-spoken by way of abuse, and ill-come due to being ill-spoken. "Of paths of speech" means here, speech itself is the path for those desiring to know that meaning and those desiring to make it known, thus "path of speech." "Of those suffering" means of those to be endured with difficulty. 404. Together with the time spent in the womb, or The twentieth year is the age from conception. "Decrease and increase" means: when the months of conception are more, there is a further decrease; when they are less, there is an increase. This should be understood. "Nineteen years" means: having dwelt twelve months in the mother's womb, nineteen years from the time of birth at the Great Pavāraṇā. "On the first day of the month" means: on the last day of entering the Rains-retreat. By the saying "A month has thirty days and nights" (AN 3.71; 8.43; Vibh. 1023), it is said that "four months are decreased." "They postpone the year" means they pull the year upwards. The meaning is that by sacrificing one month as an intercalary month in the third year, they pull the year upwards. Therefore, the third year becomes thirteen months. But because a year is twelve months, taking the intercalary months separately in eighteen years, it is said that "six months are increased." "From that" means from the six months. "Having become free from doubt" means: having become free from uncertainty because of having completed twenty years together with the intercalary months. But what is said in the three knot-sections: "Because the intercalary months of only eighteen years are taken and calculated, there are indeed additional days for the remaining two years as well, and referring to those additional days, 'having become free from doubt' is said" - that should not be accepted. For indeed, additional days, as such, are not found separately in two years; only by sacrificing the intercalary months by way of postponing the year in the third year is there the possibility of an extra month. Therefore, additional days, as such, are not possible separately in two years. But then, why is it said: "taking those two months, twenty years are completed"? When nineteen years and another year are added again, twenty years are completed. (The text) says: "here, however... (etc.)... it is said." Because particles have many meanings, the word "pana" is in the sense of the word "hi." Here, it means "for indeed." For this is said by way of supporting the very meaning that was said. And by this, this is revealed: "what is said, 'a novice of nineteen years going forth..." having passed the full moon, on the first day, they confer ordination. There, not taking the womb-months, referring to one not yet twenty years old by two months, it is said "nineteen years old". Therefore, when the two additional months are taken, twenty years are considered complete. Therefore, because the womb-months are also included in the count, therefore. He is twenty-one years old: being twenty years old from the day of birth, he is twenty-one years old together with the womb-months. 406. Ordains another: he ordains, being an preceptor or a kammavācā teacher. The rest here is clear. Being under twenty years old, the perception of being under age, and the act of ordaining: these are the three factors here. The commentary on the training rule concerning one under twenty years old is finished. 6. Commentary on the training rule concerning a thief-caravan 407. The sixth training rule is clear in meaning. Being a thief-caravan, knowing, arranging, and going without doubt: these are the four factors here. The commentary on the training rule concerning a thief-caravan is finished. 412. In the seventh, there is nothing to be said. 8. Commentary on the training rule concerning Ariṭṭha 417. In the eighth, "they obstructed" means "they struck". That which comes in the midst, in the middle of the continuity of beings, by way of hindering various attainments, is an obstacle (antarāya), a disadvantage in this very life and so on. Those who are engaged in that obstacle by not overcoming it, or who are worthy of the fruit of the obstacle, or whose nature it is to cause obstacles, are "obstructive" (antarāyikā). Therefore it is said: "Those who cause an obstacle are 'obstructive'." "Immediately consequent actions" (ānantariyadhammā) are volitional actions of an immediately consequent nature. Here is the meaning of the word: the fruit immediately following death is called "immediate" (anantara); those engaged in that immediate result, or whose nature it is to cause the immediate result by producing it, or whose purpose is the immediate result, are "immediately consequent" (ānantarikā); these are called ānantariya. Actions themselves are obstructive, thus "obstructive actions" (kammantarāyikā). It causes an obstacle to liberation itself, not to heaven; this is said because of the absence of the characteristic of wrong conduct. For there is no state of being protected by the Dhamma for a bhikkhunī. Pā This was said in the context of the nun Katikā. But for the Noble One, such conduct leads only to states of woe; the youth Nanda is an example here. Or, due to the similar inclination of both, there is no obstruction to heaven, but there is an obstruction to liberation, because it corrupts the practice for the sake of liberation. But if it becomes overwhelming in conduct, even an obstruction to heaven cannot be prevented. Only the views of non-causality, non-action, and nihilism, having attained a fixed state, are fixed wrong views. "Rebirth-linking states" refers to the arising of rebirth-linking consciousness. The mention of eunuchs and the like here is merely an example, because all rebirths without cause are an obstruction to results. The volitions by which one slanders Noble Ones are born of slander of Noble Ones. "Beyond that" means beyond forgiveness. What needs to be said here has already been said in the discourse on the divine eye. "Offences committed intentionally" means the seven categories of offences transgressed intentionally. Indeed, even a minor offence or wrong speech transgressed intentionally creates an obstruction to heaven, the path, and its fruits. One who commits a pārājika offence, as long as they claim to be a bhikkhu, does not rise; one who commits other serious offences does not rise; one who commits light offences does not confess. "This bhikkhu" refers to the bhikkhu Ariṭṭha. "Comparing taste with taste" means equating the blameless taste of consuming requisites with the blameworthy taste of indulging in sensual pleasures. "By wise reflection, there is no desire-passion here" means desire-passion is absent, and it is the consumption of requisites. "As if bringing near" means as if bringing a bond near.