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The rest here is clear. The explanation of the talk on the offense of wrong doing by promising is finished. The explanation of the chapter on entering the Rains retreat is finished. 4. The Chapter on Invitation (Pavāraṇā) Explanation of the talk on uncomfortable dwelling 209. In the Pavāraṇā chapter, "lāpo" (speech) from the beginning is "ālāpo" (conversation). In the manner of question and answer, equal speech is "sallāpo" (dialogue). "He should return for alms" means having wandered for alms in the village, he should return. "Having washed the refuse bowl, he should set it down" means having removed the leftover alms food, for the purpose of placing it, he should wash and place a container bowl. A "samuggapāti" is a bowl similar to a samuggapuṭa. "On ungreen ground" means on ground where no green things have grown, in which place there are no grasses that would be destroyed by scattering alms food. That is the meaning. By this, both grassless ground and dense thickets of large grass where, even if alms food is thrown from a cart, the grasses are not destroyed— that place is included. Indeed, this was said so as not to violate the training rule concerning living plants. "Without living beings" means without living beings, or in a large body of water devoid of living beings that would be killed by scattering alms food. For indeed, in shallow water, when stirred by throwing food, tiny living beings die, but not in large lakes and so on. Indeed, this was said for the purpose of protecting living beings. "He should immerse" means he should cause to sink. "Vaccaghaṭa" is a rinsing pot. "Ritta" means empty. "Tucchanti" is a synonym for that. "Avisayhanti" means very heavy, impossible to lift. "Hatthavikārena" means by a hand sign. Lifting with hands is hand-lifting. Therefore it is said, "by hand-lifting." Or else, that which causes to cross, makes it reach another place, is a "vilaṅghaka." The hand itself is the "vilaṅghaka," a "hatthavilaṅghaka." Therefore, by "hatthavilaṅghaka," it is said to be with hands intertwined with each other. Indeed, two people, intertwining hand with hand, placing it on two hands, lifting it up, are said to lift it up by "hatthavilaṅghaka." "Titthiyasamādāna" means to be accepted by sectarians. The explanation of the discourse on uncomfortable dwelling is finished. Explanation of the discourse on the distinction of Pavāraṇā Monks, these are the two Pavāraṇā ceremonies: the fourteenth-day and the fifteenth-day. Here, for those who completed the earlier rains retreat, it is the earlier Katthika full moon. If those very ones, troubled by quarrel-makers, postpone the Pavāraṇā, then it is either the fourteenth day of the dark half of Katthika month or the later Katthika full moon. And for those who completed the later rains retreat, it is indeed the later Katthika full moon. Thus, these three Pavāraṇā days are to be known. And this is said according to customary practice. But if there is such a condition, it is permissible to perform Pavāraṇā even on the earlier fourteenth days of the two Katthika full moons. For that very reason, monks in the Great Monastery, having performed Pavāraṇā on the fourteenth day, give bodily harmony on the fifteenth day. Even for the purpose of seeing the Great Cetiya Mountain, they go on the eighth day. That too is for those who wish to perform Pavāraṇā on the fourteenth day. Explanation of the discourse on permitting the giving of Pavāraṇā "But if he is older" means: if the monk giving Pavāraṇā is older. "And by that monk" means: by the monk giving Pavāraṇā. Explanation of the discourse on no offense on the fifteenth day "Just after Pavāraṇā on the fifteenth days" means: immediately after Pavāraṇā. "While the assembly has not risen" means: after performing Pavāraṇā, while talking to each other. "When some have risen" means: some remaining seated as before, some having risen. When they have gone to the place of cultivation. "It should be invited again" means again all should gather and invite. "They come equally, it should be invited in their presence" means without bringing back those who have gone, it should be invited in the presence of those who are seated. "When the entire assembly has risen, they come equally, it should be invited in their presence" means if all have risen and gone, and it is not possible to gather them, it is permissible to gather some and invite, because there is no Sangha-act to be done by proposing a motion, it does not become a schism. The same method applies to Uposatha. Elucidation of the Story of the Suspension of Invitation 237. The ten-fold wrong view, proceeding in the manner of "There is no given (gift)", etc. "The Tathāgata exists after death, the Tathāgata does not exist after death," etc., grasping an extreme, reckoned as eternalism and annihilationism, is called antaggāhikā (grasping an extreme). Elucidation of the Story of the Quarrelsome Person 240. "They hear when the fourth is made" means when the fourth Uposatha of fifteen days is made, they hear, "They will suspend our invitation." "Thus there are two fourteen-day Uposathas" means with the third, there are two fourteen-day Uposathas. Elucidation of the Story of the Collection of Invitation 241. This collection of invitation, even if given to one, is as if given to all, so it is said, "It should be given on account of even one." "Incoming monks do not obtain their lodging" means even if monks of sixty years come, they do not obtain their lodging. "Having invited, they may depart on a journey in between" means when the collection of invitation has been made, those wishing to depart in between may gather the Sangha and invite. The rest here is easily understood from the Pāli and the commentary. The Elucidation of the Chapter on Invitation is finished. 5. The Chapter on Leather Elucidation of the Story of Soṇa Koḷivisa 242. In the Chapter on Leather, "woolen cloak" means a cloak made of wool. "In the rear shade of the monastery" means in the shade at the back of the monastery. They also say, "in the increasing shade of the monastery." Elucidation of the Story of Soṇa's Ordination 243. The meaning of the Sutta, however, is the explanation of the Sutta. This is the explanation of the Sutta here, where it is said, "should be taken, not by relatives." In Sītavana, a forest of that name. It is said that in that forest, five hundred walking paths were built in sequence. The elder, taking a walking path suitable for himself, practiced the ascetic life. As he walked, striving with energy, the soles of his feet became broken. As he walked on his knees, his knees and the palms of his hands also became broken, and holes appeared. Striving with such energy, he was unable to manifest even a glimmer of light. To show the thought that arose in him, whose body was exhausted by his striving, as he sat on a stone slab at the end of the walking path, it is said, "Then indeed, to the venerable one," and so on. There, "āraddhavīriyā" means having fully undertaken and grasped energy. "The mind is not liberated from defilements without clinging," thinking, "If I were one who understands quickly, or one who understands after explanation, or one who is to be guided, my mind would not fail to be liberated. Surely, I am one who needs much explanation, which is why my mind is not liberated," and having made this determination, he thought, "Indeed, there are," and so on. There, "bhogā" is in the sense of "for use," in the accusative case. "Appeared" means, knowing the elder's mental state, thinking, "This Soṇa today, sitting in Sītavana on the ground of striving, is contemplating this thought. I will go and, taking his thought along with its implications, teach him the meditation likened to a lute." Thus, he appeared in Sītavana. "On a seat prepared," the striving monks, for the Buddha, the Blessed One, who has come to advise them in their dwelling place, prepare a seat according to what is available and then strive. If they cannot find anything else, they gather old leaves and spread a robe over them. The elder also prepared a seat and then strove. Referring to that, it is said, "on a seat prepared." "What do you think of this?" The Teacher, thinking, "This monk has no need for other meditation subjects. He is skilled in the art of music, one who has practiced and mastered it. When spoken to about his own field, he will quickly understand," taught the simile of the lute. He said, "What do you think?" and so on. Skill in the sound of the lute's strings means skill in playing the lute, and he was skilled in that. His parents, thinking, "Our son will tire his body learning other crafts, but this can be learned while sitting," had him learn only the art of music. For him – Seven notes, three scales, Twenty-one modulations; Forty-nine positions, Thus are these circles of notes. – All such musical art was thoroughly mastered. Accāyatā means excessively stretched, a harsh modulation. Saravatī means endowed with sound. Kammaññā means fit for work, suitable for work. Atisithilā means excessively loose, a weak modulation. Same guṇe patiṭṭhitā means established in equal qualities, modulated by placing in a middle note. Accāraddha means excessively strenuous. Uddhaccāya saṃvattati means leads to restlessness, leads to an agitated state. Atilīna means excessively slack. Kosajjāya means for the sake of laziness. Vīriyasamathaṃ adhiṭṭhāhi means establish tranquility conjoined with energy, meaning, "join energy with tranquility." Indriyānañca samataṃ adhiṭṭhāhi means establish the balance of the faculties, meaning, "establish the balance, the evenness, of the faculties like faith and so on." Therein, by joining faith with wisdom, and wisdom with faith, energy with concentration, and concentration with energy, the balance of the faculties is said to be established. Mindfulness, however, is useful everywhere; it should always be strong.