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the word "jhe" is read as "to think," so it says, "or causing to think badly," and so on. And it should be understood that because verbs have many meanings, this can also mean "to look at." Just as in "causes to recite by letter" (Pāci. 46) and so on, it is stated with a gender inversion as "by desire" (chandāya), so it says "by desire" (chandena). 105. By what statement: by such statements as "by desire, so-and-so does such-and-such." And by what they complain: by such statements as "by desire, so-and-so," they declare dispraise standing within earshot of the bhikkhus here and there. 106. Causes another unordained person to complain: causes another unordained person to complain. Or that one complains about him in his presence: that unordained person complains about that ordained person, who is approved by the Saṅgha, in his presence, or declares dispraise. In "an unordained person approved by the Saṅgha," one who was previously approved is called approved. Therefore, it says, "even though," and so on. Since causing annoyance and complaining occur by way of false speech, it should be understood that the non-offence for the first offender is stated to show non-offence in the place of pācittiya and in the place of dukkaṭa by this very rule. And having done so, it is concluded that two offences arise at one moment for the one causing annoyance and the one complaining. Or else, such a training The word "from false speech" is to be understood as first enacted. The rest here is quite clear. Approval by a formal act, being fully ordained, absence of going to a wrong course, desire to disparage him, being fully ordained of the one to whom one speaks, and complaining or grumbling —these are the six factors here. The explanation of the training rule concerning complaining is finished. 4. The explanation of the first training rule concerning lodging. 108-110. In the fourth (rule), "by snow-rain" means only snow. "Apaññāta" (unknown) means "not recognized," "not established." "Whether in a pavilion or at the foot of a tree" —because of this, it is permissible to put (it) down even in an open courtyard. This is stated in all three knot-points. "Engaged in alms-round" means "gone to the alms-place." By "eight months," it is said that even if the sky does not rain during the four months of the rainy season, it is still forbidden. Thus, "because of 'eight months' ... ... it is not permissible to put (it) down." There, "four months" means the four months of the rainy season. By "sign of no rain," it is said that even though eight months are allowed, where it rains in winter, those other four months are also forbidden. Thus, "because of 'sign of no rain'," and so on. By this, it is shown: "In a region where it rains in winter, eight months are forbidden, and four months are allowed. But where it rains only in the rainy season, four months are forbidden, and eight months are allowed." By this same method, it should be understood that in the middle country, where it snow-rains in winter, eight months are also forbidden. Therefore, in the rainy season, it is not permissible to spread (lodging) in the open air, in a rain-shelter, or at the foot of a tree. In the winter season, it is permissible even in the open air, in rain-shelters, and so on. However, where lodging is not wet by snow-rain, it is permissible even in the open air, etc., in the summer season. However, if there is no appearance of unseasonal clouds, but at the foot of a tree where crows and so on regularly roost, it is never permissible. Thus, this is the decision to be understood here. And this... But, taking a specific meaning, the Lord enacted the first rule itself, so a separate supplementary rule was not stated. For this reason, in the Commentary on the Mātikā (Kaṅkhā. Aṭṭha. Paṭhamasenāsanasikkhāpadavaṇṇanā), it is said: "Thus, wherever and whenever it is not proper to spread, all that is included here as 'in the open air'." Or, having prohibited spreading and causing to spread in the open air without distinction, it should be understood that it is sufficient merely to permit, "Place it at such a time and in such a place," and a separate supplementary rule was not extracted in the training rule. However, in the Parivāra (Pari. 65-67), because it was enacted in accordance with this very training rule, it is said, "There is one supplementary rule." "Newly woven does not quickly perish," thus it says, "or newly woven." "Covered with hide" means covered with hide. "One who practices extreme open-air dwelling" this is merely an observation of his reflection; there is no rule that a robe-hut is not permissible for an extreme open-air dweller. "Because it follows the body" is said with reference to the bhikkhu's presence there. By this, blamelessness is stated at that very time; but for one who leaves the robe-hut and goes elsewhere, even when going for alms, there is an offense. "Since, if a thousand-valued blanket is given by donors at the time of donation, saying, 'Use it as a foot-wiper,' it is permissible to use it as such; therefore, if this bed, chair, and other lodging is given by donors, saying, 'Use it comfortably even in the open air,' it is permissible to place it in the open air at all times," so they say. "Having sent, one should go" here, it should be sent saying, "Give it to the bhikkhu who comes and dwells in this place." "Having noted the non-rising of the clouds" by this, it should be understood that it is indicated that even in summer, if clouds arise, it is not permissible to place any lodging, such as a bed or chair, in the open air. "Facing the place of the feet" means facing the place where the feet of those sitting would fall. some say. Others say, "Towards the place where one stands while sweeping." Still others say, "It is said that sand should be removed from the place where one stands, to prevent going out into the sand." This indicates that one should not discard sand by saying, "I will discard this rubbish," taking the rubbish in one's hands and throwing it out. 111. "Bound by wrapping inside" means it is made by braiding with eraka leaves and the like, wrapping much at the widely spread parts on both sides with that braid, and from there, by pulling and wrapping inwards up to the middle, gathering it in the middle, and binding it crosswise here and there. "Having obtained permission" means having obtained permission by the word "go" that was spoken. For one who goes by the elder's command, there is no offense. "By the former method" means by the method previously stated, such as "sitting and going by oneself." "Goes elsewhere" means going elsewhere, passing that path. Because it is outside the range of a clod's throw, it is said, "It should be done by lifting the foot." The meaning is that for one who goes elsewhere, there is a dukkaṭa on the first foot-lift, and a pācittiya on the second foot-lift. "Without making it normal" means without putting it in order. "Gathers in between" means gathers at intervals. Here, "the obstruction is only for the residents" means that even if visitors come and sit there without saying anything, the obstruction is only for the residents. But in the Mahāpaccari, "when others come and sit" means when they sit, whether they say, "This is ours," or not. In the Mahāaṭṭhakathā, "offense" refers only to pācittiya. In the Mahāpaccari, however, a dukkaṭa is stated because it is laid down without command that if there is a spreading of a mat, it should be a pācittiya. It is said, "When he comes and sits there, the obstruction is his," with the intention that even if it is laid down without command, it should be a pācittiya, because it is laid down separately, "This is for the one who removes, this is for the Dhamma speaker." Some, however, say, "Even if it is laid down without command, the Dhamma speaker..." because the resident monk is not to be made to rise, there should be a pācittiya offense. But for a visiting monk, who arrived later, who is older, and is to be made to rise, a dukkaṭa offense is stated. 112. "To be spread on the ground" means if there is a mat, on top of it; if not, to be spread on the bare ground. The prohibition of lion skins, etc., is to be understood as only for carrying them, as in this statement: "Monks, large skins are not to be worn: lion skin, tiger skin, leopard skin. Whoever wears them, there is an offense of dukkaṭa." This clarifies the meaning of the Khandhaka passage thus stated. This is what is meant: "Since the training rule was laid down in the context of 'they are spread inside on couches, and they are spread outside on couches,' only the use of them spread on couches and chairs is prohibited. But their use as ground coverings is not prohibited." If so, why is it said, "the prohibition is only for carrying them"? Just as, by the statement, "Monks, I allow all use of a mansion," even though it is permissible to use gold pots and the like, which are designated for the use of a dwelling, even in a personal dwelling, it is not permissible to use them by making them one's own property; similarly, to show that even if these are used as ground coverings, it is not permissible to make them one's own property and carry them to various monasteries for use, it is said, "the prohibition is to be understood as only for carrying them." "Wooden chair" means a chair made of planks. "Foot-rest" means a place for unwashed feet. "Having cooked the dye in the open air... ...to put it away" means if there is no drop, it should be put away when the dyeing work is finished. 113. "Because it is said, 'whether a monk, or a novice, or a monastery attendant is conscientious,' they say it is not permissible to go after asking an unconscientious person." Here, in "he goes making it known," "although there is no limit as to 'this much distance is to be gone,' nevertheless, exceeding a stone's throw..." do not go too far. They say. Here, the meaning is clear.