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due to greed for the object. Here, due to the absence of painful feeling, this "two thoughts" was said, making it correspond to "two feelings." This is how the meaning should be taken here. The rest is clear. The reality of a superhuman state, declaring it to an unordained person, knowing it at that moment, and not in another place— these are the four factors here. The explanation of the training rule concerning declaring a reality is finished. 9. The Explanation of the Training Rule concerning Declaring a Gross Offence 78. "For the purpose of showing the meaning of the word 'duṭṭhulla'"— for the purpose of showing the meaning of the word 'duṭṭhulla'. For when the meaning is shown, the word itself is also shown as "this word applies to these meanings." "The intention here is to show everything that is denoted by the word 'duṭṭhulla' by stating the pārājika offences." "Herein is this investigation"— here in the Pāli, this is the investigation, or in the Pāli commentaries, this is the investigation. "There might be"— there might be such a doubt for someone. "It should be a dukkaṭa, as in declaring a gross offence to an unordained person"— therefore it says, "incurs a dukkaṭa." "Even one who reviles might incur a dukkaṭa"— might incur a dukkaṭa by an insulting speech. "Even by one who does not know the intention, one should stand by the words of the commentary teachers"— to make this clear, it is said, "the commentary teachers are the authority here." Again, making the commentary's statement firm and established by reason, it says, "and by this," and so on. 80. "Because it is said, 'except by the consent of the bhikkhus'," it should be taken that there is consent— therefore it says, "here it is said." one's own self.” 82. “The first five precepts” means the five precepts beginning with abstaining from taking life. Some say, “The remaining five are those beginning with abstaining from untimely eating.” But some say, “The first five precepts are those beginning with abstaining from emission of semen,” which should not be accepted. For only ten precepts, beginning with abstaining from taking life, are laid down for novices. This has been said: “Then it occurred to the novices, ‘How many precepts do we have, and in what should we train?’ They reported this matter to the Blessed One. ‘I allow, bhikkhus, ten precepts for novices, and in these the novices should train: abstaining from taking life, abstaining from taking what is not given,’ and so on (Mahāvagga 106). Consideration of what is grave and what is not grave should be made only in those precepts that are laid down for them, and there are no separate precepts laid down for them concerning emission of semen and so on. Then, as to what emission of semen and so on, which are considered grave for a bhikkhu, are called for an unordained person, it is said, “Emission of semen…etc.…is called an offense.” By this, too, it is established that “emission of semen and so on for an unordained person is not called grave.” For by saying “it is called an offense,” it is indicated that emission of semen and so on for an unordained person is merely called an offense, but not a grave offense. And since it is stated in the commentaries as “it is called an offense” and because they are things that should not be done, emission of semen and so on for an unordained person fall into the category of matters for disciplinary action, and a bhikkhu who reports these to another unordained person with the intention of disparaging them incurs a dukkata offense. Here, by “unordained person,” one should understand novices, female novices, and probationer nuns. The rest here is clear. The final matter is a saṅghādisesa offense with a basis for a bhikkhu who has not committed it, reporting to an unordained person, and the absence of the bhikkhu’s consent. These are the three factors here. The explanation of the precept concerning reporting a grave offense. The end. 10. Description of the Training Rule on Digging the Earth 84-86. In the tenth, "one-facultied" they say, thinking, "there is the body faculty." "Fist-sized" means of a size to be grasped by a fist. Here, although mostly earth and little earth were mentioned, and half-earth was not, nevertheless, in training rules concerning offenses by precept, since even a partial precept is possible, it should be understood that there is a Pācittiya offense even for half-earth. Some, however, say, "since a Dukkata offense is mentioned for half in 'completely covered,' etc., a Dukkata is appropriate here too." That is not appropriate, because apart from two kinds of earth— that which incurs a Pācittiya and that which incurs no offense— there is no third kind of earth that incurs a Dukkata. Indeed, only two kinds of earth are mentioned: "earth that has arisen and earth that has not arisen." Therefore, it must be one of these two kinds of earth. And in a Vinaya decision, since one must stand firm on the serious matter, it is not possible for there to be no offense here. However, in "completely covered," etc., a Dukkata for half is appropriate, because such a Dukkata-incurring matter exists there. "Dig a pond," he says. "It is permissible" means it is permissible because it is stated without specifying, "in this place." Even if it is said, "Dig this creeper," since the expression refers to digging the earth, an offense is incurred by this training rule, not by the rule on destroying living plants. "With pots" means with jars. "Thin mud" means mud mixed with water. And that is permissible because it flows like water. "Less than four months" means less than four months. "Washed away" means washed away by rain. "Without a prepared embankment" is said to show the place of non-use. For in such a place, an anthill exists. "Mouse-dog" is a pile of earth dug out and brought forth by mice. "The same method" means that less than four months and washed away is permissible. "Not permissible even for one day" means it is not permissible to disturb even if one day has passed since it was washed away. "Even in the case of a cow's thorn connected to the ground below, having cut it from the ground and lifted it up..." "Because it stands, it is proper to cut from the very top and take," they say. Having made it not stand in its own place, having trampled with the feet, having cut, it is proper to take even the stirred mud. "From there" means from that old dwelling. "I will take a brick," and so on, is said with a pure mind in view. "By water" means by water falling straight down from the sky. "But if it is moistened by water that has fallen after striking elsewhere, it is proper," they say. "Having lifted up" means having raised. "By that reason" means by that manner. 87-88. "No offense due to being beyond one's power": Even if it is possible to extinguish, because it was first given with a pure mind, even if one thinks "let it burn" and it remains, there is no offense. "Covered and concealed" means first covered, then concealed. The rest is clear. "Earth that has grown, perceived as earth, and one of digging or causing to dig"— these are the three factors here. The commentary on the training rule concerning digging the earth is finished. The first section on false speech is finished. 2. The Section on Living Plants 1. Commentary on the Training Rule concerning Living Plants 89. In the first [rule] of the Section on Dwellings, "unable to restrain" means unable to hold back. However, by this statement, it should be understood that the child's being brought there and his being seen by him are indeed stated. For when that bhikkhu began to cut that tree, a young goddess, who had arisen there and was standing with her child in her lap, begged him: "Master, do not cut down my mansion! I will not be able to wander without a home with my child." He did not heed her words, saying, "I will not find such a tree elsewhere." She thought, "Perhaps he will desist after looking at this child," and placed her child on a branch of the tree. That bhikkhu, unable to hold back the raised axe, cut off the child's arm. And so, because "lying down" means lying down in a mansion, it was said, "for one lying in a divine mansion in a tree." "In a divine mansion in a tree" and "in a mansion in a branch" referring to that. A mansion arisen on top of a tree is called a "tree-based mansion" because it is connected to the tree. A branch-based mansion, however, stands supported by all the branches. Among these, the tree-based mansion, as long as even the root of the tree remains, does not perish. But a branch-based mansion, when the branches break, breaks here and there, and when all the branches are broken, the whole thing breaks. And this mansion was branch-based. Therefore, when the tree was cut, that mansion was completely destroyed. For that reason, that deity, having received another mansion from the Blessed One, dwelt there. "Cut the arm at the base of the breast" means cut the arm along with the shoulder. And by this, it should be understood that the bodies of tree deities can be cut, and are not un-cuttable like those of the Cātumahārājika deities and others. "Tree nature" means the characteristic of a tree, the disposition of a tree. Indeed, not being agitated by cutting and so forth, like trees, is called the nature of a tree. "Arisen" means produced. "Running" means speeding. "Restrain" means hold back. This is what is said: Just as a skillful charioteer, having restrained a chariot running at excessive speed, drives it as he wishes, similarly, the person who is able to restrain, to hold back, arisen anger, him I call a charioteer. The other, the charioteer of kings and viceroys and so forth, is merely a rein-holder, not a supreme charioteer. Now, the meaning of the second verse is this: "Whoever" (Sn.A. 1.1) means whoever, of whatever kind, whether gone forth from a warrior family or gone forth from a brahmin family, whether new or middle or old.