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is as stated, so "cutting" is "chedanakaṃ," that which is to be cut. "It has cutting" - this meaning is shown. The rest here is obvious. The bed or chair exceeding the measure, making it for oneself, or having it made, or acquiring it— these are the two factors here. The explanation of the training rule concerning beds and chairs is finished. 6. Explanation of the training rule concerning stuffed with cotton 526. In the sixth (rule), "having put cotton" means having spread a mat below and having put cotton on top of it. "Poṭaka-cotton" means eraka-cotton, etc., any kind of cotton from grass species. The rest here is obvious. The bed or chair being stuffed with cotton, making it for oneself, or having it made, or acquiring it— these are the two factors here. Indeed, for what is had made by oneself, by the mere acquisition there is an offense of pācittiya. Therefore, in the word-division, it is said, "having explained by acquisition, the pācittiya should be taught." But by some, it is said, "Although here, in 'having explained by acquisition, the pācittiya should be taught,' it seems as if the pācittiya is by mere acquisition, the offense should be seen as only by use. The statement 'If one acquires what was made by another and uses it, there is an offense of dukkata' is proof here." That is merely his opinion. Indeed, "If one acquires what was made by another and uses it, there is an offense of dukkata" - this was not said with reference to what was had made by oneself. And by this training rule, the pācittiya is stated due to making or having made, not due to use. Indeed, because it is said in the Khandhaka, "Monks, a bed or chair stuffed with cotton should not be used. Whoever uses it, there is an offense of dukkata," whether it is made by oneself or by another, for one who uses it, due to use, it is only a dukkata, not a pācittiya. The explanation of the training rule concerning stuffed with cotton is finished. 7. Explanation of the training rule concerning sitting-mats 531. In the seventh (rule), what should be said, that is already said in the training rule concerning sitting-mats and spreads. For the sitting-mat, the exceeding of the measure, making it for oneself, or having it made, or acquiring it— these are the two factors here. Sitting-mat The description of the training rules is finished. 537-542. In the eighth, ninth, and tenth (rules), there is nothing to be said; the factors are also to be understood in the same way as stated for the seventh. The chapter on kings, the ninth, is finished. Thus, in the Sāratthadīpanī, the commentary on the Vinaya called Samantapāsādikā, The description of the minor rules is completed. The Pācittiya section is finished. 6. The Pāṭidesanīya Section Description of the Pāṭidesanīya Training Rules 552. In the first Pāṭidesanīya rule, the offense is to be confessed in the same way as it appears in the Pāli text, according to the statement, "It is blameworthy, friend," and so on, showing the manner in which it is to be confessed. "Unsuitable" means not beneficial, not conducive to heaven and liberation. The rest here is clear. The five factors here are: full ordination, being unrelated, receiving with one's own hand from a woman standing within the house, being a yāvakālika (food for a limited time), and eating. 557-562. In the second, third, and fourth (rules), there is nothing to be said. However, regarding the factors: in the second, the five factors are: full ordination, being one of the five kinds of food, disposing of it in a manner other than that permitted by a woman standing within the house, not preventing it, and eating. In the third, the five factors are: being considered a Sekkha, not having been invited beforehand, not being sick, entering the precincts of a house, and eating other food besides regular meals and so on. In the fourth, the seven factors are: being a forest dwelling as described, the yāvakālika not having originated there, not being sick, not being left over from a sick person, not having been announced, receiving it within the monastery, and eating. The description of the Pāṭidesanīya training rules is finished. The Pāṭidesanīya section is finished. 7. The Sekhiya Section 1. Description of the Parimaṇḍala Chapter In the Sekhiya rules, "one who has trained in the training" means one who has trained in the three trainings through the four paths, meaning one whose task is completely finished. "Such a one" means one who is unshakeable by the eight worldly conditions. 576. "The training is to be done" means that the training, "I will wear it thus," is to be done everywhere, both in the monastery and within the house. And here, And because the duties mentioned in the section on duties are also to be trained in, they are just Sekhiya rules. Therefore, a specific limit was not made, as in the Pārājika rules and so on. And to show the way of conduct, instead of stating it by the name of an offense, like "If any bhikkhu wears his robe hanging down, it is a dukkaṭa," the Pāli text in all training rules is phrased as "Training should be done." However, in the Word Analysis, since it is stated "offense of dukkaṭa," a dukkaṭa should be understood for disrespect everywhere. "Vutta" (said) means said in the Great Commentary. Because what is worn hanging down by eight fingerbreadths becomes four fingerbreadths when one sits, therefore both these commentary statements have one definition. All these are faults in wearing the lower robe. "That" means that disrespect. Although the Kurundi commentary, speaking later, established the meaning that "there is no offense for one who does not know how to wear the robe properly," nevertheless, the duty of wearing the robe must be learned well. For one who intentionally does not learn, there would be disrespect. Therefore, in the Mātika Commentary (Kankha. Attha. Parimaṇḍalasikkhāpadavaṇṇanā) it is stated: "For one who does not know" means "there is no offense for one who does not know how to wear the robe properly; but the duty of wearing the robe should be learned." "With intention" means with intention, with the thought of knowing the object and the thought of knowing the rule, because it is stated "due to disrespect." Venerable Phussadeva said: "The fault of wearing the robe is not blamed by the world like killing living beings and so on; therefore, it is an offense by rule." But Venerable Upatissa said: "Because it is incurred only through disrespect, it is purely unwholesome, and that is naturally an offense. And intentional transgression occurs only with displeasure. Therefore, it is an unwholesome thought blamed by the world, and a painful feeling." Disrespect, absence of a cause for no offense, and wearing the robe improperly—these are the three factors here. Just as here, so everywhere, the first two, and doing the opposite of what is stated there and there, these are the three. 577. In the second and so on, various kinds of gi The layperson's robe, the white cloth robe, the wanderer's robe, the single-cloth robe, and so on, many kinds of layperson's robes. Its meaning will be clear in the Khandhaka. "In the monastery" is said referring to the time of attending the Buddha and so on. 578. Since it is said "well-covered," lest one should think, "one who is covered head and all, being completely well-covered, is called well-covered," referring to that, it says, "not covered head and all," and so on. 582. And regarding "standing in one place," it is said in all three knot-points: "Even when going, one can look out for danger, and similarly, respect in the village." The explanation of the Parimaṇḍala chapter is finished. 2. Explanation of the Ujjagghika chapter 586. In the second chapter, "in a laughable matter" means in a cause that generates laughter. The explanation of the Ujjagghika chapter is finished. 3. Explanation of the Khambhakatava chapter 603. In the third chapter, "perception of the bowl" is pattasaññā. One who has that is pattasaññī. The meaning is: having the perception of being confined to one's own bowl. But to show only the meaning, without taking the word "byañjanaṃ" (dish), it is said, "making a perception in the bowl." 604. Oloṇī is one kind of dish variation. Some say, "any pure juice like gruel or buttermilk." By taking "sākasūpeyya" (vegetable soup), any dish variation made with soups and vegetables is meant. "Meat juices and so on" means that by the word "and so on," all other dish variations are included. Therefore, in the Mātikaṭṭhakathā (Kaṅkhā. Aṭṭha. Samasūpakapaṭiggahaṇasikkhāpadavaṇṇanā) it is said, "But excluding soup, all other soups, dish variations, and juices are called 'rasaraso'." 605. "Evenly full" means arranged without exceeding the inner rim line of the bowl that is subject to the determination. "Evenly filled" is a synonym for that. "Fruits and so on" by the word "and so on" also includes rice and so on. "It goes down below" means that being moved, it falls down below due to the presence of space all around. A cake piled up on top, being like a crest, is called "pūvavaṭaṃsaka." It is said. Also for flower garlands and so on, this is the same principle. Because the saying "almsfood should be received to the brim" indicates that almsfood should be received full, therefore, when almsfood is given into one's own bowl held in hand, even if it is heaped up, it is permissible, this is indicated. For the saying "He receives heaped-up almsfood, there is an offense of wrong-doing" indicates that there is an offense for one who receives almsfood that was first heaped up. "When one receives into the bowl and it becomes heaped up, it is permissible because it was received unheaped. But there is no application except in the former country." This was said by someone, but it should not be essentially believed. The saying "He does not receive heaped-up almsfood" indicates the receiving of what was first heaped up. For indeed,