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In "yāvasattamā pitāmahayugā" (up to the seventh generation of grandfathers), pitāmaha is the father's father. Pitāmahayuga is the generation of the grandfather. 'Yuga' is said to mean lifespan. And this is merely an expression; in reality, the grandfather himself is the grandfather's generation. Father and mother are pitaro (parents). The parents of parents are pitāmahā (grandparents). Their generation is pitāmahayuga. Therefore, "yāva sattamā pitāmahayugā" means up to the seventh pair of grandfathers; this is how the meaning should be understood here. For in this way, by the mention of grandfathers (pitāmaha), grandmothers (mātāmaha) are also included. And the word 'yuga' here should be understood by ekasesa (retention of one form for a pair), as yuga and yuga make yuga. In this way, the pair is included in each instance. Therefore, all ancestors beyond that are included by the mention of 'pitāmahayuga'. Thus, up to the seventh generation of grandfathers, the womb is pure. Akkhitto means not rejected, not cast aside, as in "take this away, what is the use of this?" Anupakuṭṭho means not reviled, never having received abuse or blame. For what reason? It says, "on account of birth." And here, "on both sides... and so on... up to the generation of grandfathers," these The absence of a defect in her origin was shown by the praise of her pure womb. By "unblemished" the absence of a defect in her action. For by a defect in action beings come to ruin. By "unreproached" the absence of an improper association. For on account of improper association beings receive blame. The rest here is obvious. Nobility, consecration, not having left the sleeping chamber of both, unnoticed, and crossing the city gate pillar— these are the five factors here. The description of the Antepura training rule is finished. 2. Description of the Ratana training rule 502. In the second, "named Mahālata" means that when she was going to her husband's family, her father had a certain ornament called Mahālata made for her. In that ornament, four strings of diamonds were set in their respective places, eleven strings of pearls, twenty-two strings of coral, and thirty-three strings of gems. Thus, it was completed with these and other seven-colored jewels such as cat's eye, ruby, and sapphire. When worn on the head, it shines down to the back of the feet. Only a woman with the strength of five elephants can wear it. This was said with reference to that. 506. "The vicinity of a lodging" should be understood as the early morning sweep or the pounding of a mortar. Here, "lodging" refers to one's dwelling place, whether it be within the monastery grounds or elsewhere. "By desire or by fear" means by desire in the case of carpenters and the like, by fear in the case of royal favorites. "Suspecting that very bhikkhu" means when going away, having forgotten, and there being no one else behind, they suspect him. "Appropriate" means taking a rag-robe when a jewel is considered, or going without concern for a jewel. For if it is considered a jewel and is raw, he will take it as a rag-robe, thinking, "It has no owner." If it is not raw, he will go without attachment, having cut off the impediment of a rag-robe, thinking, "It has no owner." "Having caused another to undertake" means having caused another to undertake, "Having designated noble ones they stand, this is the noble request,” meaning, having requested in the manner stated. The rest here is clear. Doing without permission, belonging to others, the absence of the perception of a rag from a heap of rubbish taken with trust, or taking up or causing to be taken up— these are the four factors here. The explanation of the Jewel Precept is finished. 3. Explanation of the Precept on Entering a Village at the Wrong Time In the third, regarding “the noble path,” the path to heaven should also be included here. Because they are not leading to liberation, talk that is like an animal, is animal talk, for both the path to heaven and the path to liberation. “Like an animal” means like an obstruction, like a hindrance. “Talk connected with kings” is talk that proceeds in such a way as to concern kings, saying, “Maha Sammata, Mandhata, Dhammasoka were so powerful.” And here, talk connected with household life, such as “Such and such a king is handsome, good to look at,” is animal talk. But talk that proceeds saying, “Even such a powerful one came to an end,” stands as a meditation subject connected with impermanence. Even concerning thieves, “Muladeva was so powerful, Meghamala was so powerful,” talk connected with household life, saying, “Oh, how brave!” because of their deeds, is animal talk. Even in war, in the Bharata war and so on, talk that says, “So-and-so killed so-and-so in this way, pierced him in this way,” merely for the sake of the enjoyment of the deed, is animal talk. But talk that proceeds saying, “Even they came to an end,” is everywhere a meditation subject. Moreover, concerning food and so on, it is not proper to speak for the sake of the enjoyment of the deed, saying, “We ate, consumed, drank, enjoyed food and drink of such color, smell, taste, and excellent touch.” But it is proper to speak meaningfully, saying, “In the past, we gave food, drink, clothes, bedding, garlands, and perfumes of such color and so on to virtuous people; we performed worship of the stupa.” Even in talk about relatives and so on, “Our relatives are brave…” or "we were mighty" or "formerly we traveled in such varied vehicles" it is not proper to speak with delight. But making it meaningful, "those relatives of ours have perished" or "formerly we gave such sandals to the Saṅgha" it should be said. Village talk too, whether well-built or poorly-built, whether of plenty or famine, or "the inhabitants of such-and-such a village are brave and capable," it is not proper to speak with delight in this way. But making it meaningful, "they were faithful and devoted" or "they have gone to decay and destruction," it is proper to speak. The same method applies to town, city, and country talks. Women's talk too, regarding their appearance and build, it is not proper to speak with delight. "They were faithful and devoted, they have perished," it is proper to speak in this way. Heroic talk too, "a warrior named Nandimitra was brave," it is not proper to speak with delight. "He was faithful, he has perished," only this is proper. Street talk too, "such-and-such a street is well-built, poorly-built, brave, capable," it is not proper to speak with delight in this way. "They were faithful and devoted, they have perished," only this is proper. Kumbhaṭṭhāna talk is called Kuṭaṭṭhāna talk, or water-ford talk, or Kumbhadāsī talk. That too, "she is charming, skilled in dancing and singing," it is not proper to speak with delight. "She was faithful and devoted," it is proper to speak in that manner. Pubbapetakathā is talk about past relatives. The decision regarding it is similar to talk about present relatives. Nānattakathā are various kinds of meaningless talks, apart from former and latter talks. Lokakkhāyikā is talk about the world, such as "by whom was this world created? It was created by such-and-such a Prajāpati, Brahmā, or Isvara. A crow is white because of the whiteness of its bones. A heron is red because of the redness of its blood." Such are talks of worldly sophistry and disputation. It is called Lokakkhāyikā because it describes the world in terms of its origin, existence, and destruction. Samuddakkhāyikā, why is the ocean called Sāgara? It is Sāgara because it was dug by the sons of King Sāgara. "It was dug by us," with a hand gesture, Stories about the ocean, such as "it is known as the ocean," are meaningless. Stories about "this is existence, this is non-existence," or whatever other meaningless reasons are given, are called "existence and non-existence stories." Here, "existence" means eternalism, "non-existence" means annihilationism. "Existence" means growth, "non-existence" means decay. "Existence" means sensual pleasure, "non-existence" means self-mortification. These six kinds of "existence and non-existence stories," together with the thirty-two animal-talks, are called "animal-talks." Alternatively, even if not explicitly mentioned in the Pāli, stories about forests, mountains, rivers, and islands are included by the word "iti" (thus), and are called the thirty-six animal-talks. Here, the word "iti" is used in the sense of "such," and "vā" in the sense of "or." This means: "telling such or other similar meaningless talk." Or, the word "iti" is used in the sense of "and so on," as in "refraining from such and other similar shows of dancing, singing, and music." The meaning is: "telling such and other similar talk." 512. The precinct of an uncircumscribed village should be understood in the same way as stated for taking what is not given. By this, the second "clod-throw" here indicates the precinct. The rest here is clear. Not asking a present bhikkhu, the absence of a permitted reason, and entering the village at the wrong time— these are the three factors here. The explanation of the training rule concerning entering the village at the wrong time is finished. 4. Explanation of the Training Rule Concerning the Needle-Case 517. In the fourth, "it has that" (taṃ assa atthīti): because it must first be broken and then explained, that breaking is "bhedanakaṃ" (that which breaks), it has that pācittiya. The suffix "a" should be understood in the sense of "having." "Vāsijaṭe" means "in the handle of an adze." The rest here is clear. Being a needle-case, being made of bone, etc., and acquiring it for oneself, either by making it or having it made— these are the three factors here. The explanation of the training rule concerning the needle-case is finished. 5. Explanation of the Training Rule Concerning Couches and Chairs 522. In the fifth, "that which is to be cut" (chedanakaṃ)