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in the town called Macchikāsaṇḍa. There, it is said, (Dhammapada Commentary 1.72, story of Citta Gahapati) Citta Gahapati, seeing the Elder Mahānāma, one of the five, wandering for alms, was pleased with his deportment. Taking his bowl, he led him into his house, fed him, and at the end of the meal, listening to a Dhamma talk, attained the fruit of Stream-entry. Becoming unshakably faithful, he desired to make his own park, named Ambāṭakavana, into a Saṅgha-ārāma (monastery). He poured water into the Elder's hands and dedicated it. At that moment, "The Buddha's Dispensation is established!" making the water the boundary, the great earth trembled. The great merchant built a great monastery in the park. There, this bhikkhu Sudhamma was a resident. With reference to him, it was said, "The venerable Sudhamma is a resident of Citta Gahapati in Macchikāsaṇḍa," and so on. There, "dhuvabhattiko" means one who has constant meals. At another time, having heard the praise of Citta, the two chief disciples, with a thousand bhikkhus, desiring to show him favor, went to Macchikāsaṇḍa. With reference to this, it was said, "At that time, many elders," and so on. Citta Gahapati, hearing of their arrival, went out to meet them for about half a yojana. Taking them, he led them into his monastery, performed the duties for guests, and said, "Bhante, we wish to hear a little Dhamma talk," and requested the Dhamma-senāpati (Sāriputta). Then the Elder said to him, "Upāsaka, we are tired from the journey, nevertheless, listen a little," and gave him a Dhamma talk. Therefore, it was said, "The venerable Sāriputta spoke Dhamma to Citta Gahapati, who was seated to one side..." ...by what story did he show it?'' and so on. As he was listening to the Elder's Dhamma talk, he attained the fruit of non-returning. 41. He could not make the householder's mind forgive him. So he went there and, even after saying, "Householder, the fault is mine; forgive me," he was rejected by him saying, "I do not forgive," and being ashamed, he could not make him forgive. He returned to the Teacher again. Although the Teacher knew, "His lay follower will not forgive," he sent him away without teaching him the method of forgiveness, saying, "Let this proud one go thirty yojanas and then return." Then, when he returned, his pride humbled, he gave him a second messenger and said, "Go, go with this one and make the lay follower forgive." And admonishing him, "A recluse should not harbor pride or envy, thinking, 'This is my monastery, my dwelling place, my lay follower, my layess.' For if he does so, defilements like craving and pride increase," he spoke these verses in the Dhammapada: "He might wish for non-existent being, And pre-eminence among monks; And authority in dwellings, And honor in other families. "May both householders and renunciants Think it was done by me; May they be completely under my sway, In any matter, great or small; Thus the fool's resolve, Craving and pride increase." (Dhp. 73-74) Elder Sudhamma, having heard this admonition, paid homage to the Teacher, rose from his seat, circumambulated him, and went with that messenger monk. He rectified the offense in the sight of the lay follower and made the lay follower forgive him. Being asked for forgiveness by the lay follower, "I forgive, venerable sir; if there is any fault of mine, please forgive me," he remained in the admonition given by the Teacher and attained arahantship with the analytical knowledges within a few days. The story of the act of suspension for not seeing an offense 50. The act should be performed for not seeing it. The act of suspension should be performed for not seeing that offense. But the act of reproof and so on, after imposing an offense, for not seeing it, for not rectifying it... to be done with the components such as those who cause quarrels. The rest here is quite clear. The description of the Chapter on Transactions is finished. 2. The Chapter on Probationers The Description of the Account of the Duties of a Probationer 75. In the Chapter on Probationers, "the more junior probationer" means one's own more junior probationer. For, apart from one's own more junior probationer, others who are worthy of being sent back to the beginning, worthy of the mānatta penance, or worthy of the abbhāna rehabilitation, remain in the state of an ordinary monk. Therefore it is said, "even those worthy of being sent back to the beginning, and so on." "Foot-rubbing" is that by which one rubs the feet, such as gravel or potsherds. For it is said, "I allow, monks, three foot-rubbings: gravel, potsherds, and sea-foam" (Cūḷava. 269). "Even of those who accept from their co-residents and so on" means even of those who accept greetings and so on from their co-residents. When it is said, "Do not ask my permission to enter the village," it is permissible to enter the village without asking permission. "Whoever is senior" means whoever is senior among the probationer monks. "To accept from the more junior" means to accept greetings and so on from the more junior probationer. "Therein" means in the position of a junior in the Sangha. "To make the invitation according to one's own Pāḷi" means to make the invitation according to the Pāḷi that one has attained by one's own seniority in years, and not after all have made the invitation. "If he does not take or release" means if he does not take for himself on the previous day, and having taken, does not release. "Food for the four halls" means food given in sequence in the refectory. "Standing within arm's reach" means standing within the arm's reach of the donor. 76. "Another novice should not be taken" means another novice should not be taken by becoming an upajjhāya. "Even novices taken after giving an upajjhā" means even novices taken after giving an upajjhā in the time of being an ordinary monk. "One who has received the permission, even if ordered, may admonish with the weighty rules or other things," therefore it is said, "or the responsibility should be given to a capable monk." "The nuns who have come should be spoken to" is the connection. "With words" means with fault. "The senior" "A place not made" should not be made, a principal place should not be made. What is that? He says: "by one who recites the Pātimokkha," etc. The ground is struck and damaged by dust, thus "dust-struck ground," meaning, ground strewn with dust. "Conditions" is said with reference to the gains of the rainy season retreat. "Standing at one side" means standing behind the monks, leaving the row. "He does not obtain a lodging" means he cannot obtain it by seniority of rains, being a participant in the sleeping arrangement. "It would be" means it might be. Since it is said without distinction, "It should be announced by the newcomer, it should be announced to the newcomer," if two probationers see each other in the place they have gone to, both should announce to each other. Just as for a monk who has announced after seeing outside, there is no need to announce again upon arriving at the monastery, so too, they say, for one who has gone to another monastery and announced there previously, there is no need to announce again. 81. "Without distinction" means without distinction between a probationer and an expelled monk. "Bound" means hindered. 83. "Co-residence" means only sleeping with a normal monk in the six ways mentioned, not the arrangement of other postures. The rest here is easily understood. The commentary on the Chapter on Probationers is finished. 3. The Chapter on Accumulation Commentary on the Story of Seminal Emission 97. "The practice should be undertaken in the manner stated in the Chapter on Accumulation" means it should be undertaken by two phrases or by one, in the manner stated in the commentary on the Chapter on Probationers. "I experience" means, having accepted with the mind, I experience happiness; the intention is, "I am not suffering because of that." "It should be laid down in the midst of the Saṅgha in the manner stated" means it should be laid down by these two phrases, "I lay down the mānatta, I lay down the practice," or by one, in the manner stated in the Chapter on Probationers. "It should be laid down after announcing it" is said for the purpose of avoiding the dukkata offense of breaking the practice by not announcing. "Having passed two clod-throws" is said for the purpose of avoiding the proximity of hearing the sound of monks chanting, having gone from the main road... mmā means for bhikkhus who are on the path, to avoid the approach; or in a place concealed by a bush or a fence, to avoid the approach of sight. Since all those who have entered the approach must be informed by one who has not abandoned the practice, it is said, "This is the neglect of one who has abandoned the practice." Therein, "of one who has abandoned the practice" means of one who lives having abandoned the practice. This is the elder's intention here: For one who lives having abandoned the practice, there is no duty to inform all who have entered the approach; those who are seen or heard should be informed; even those who are not seen or heard, but are within twelve cubits, should be informed. This is the characteristic of one who lives having abandoned the practice. Description of the Parivāsa Story 102. "Only when there is an obstacle, one who perceives an obstacle conceals it, it is not concealed. But for one who conceals an obstacle with the perception of no obstacle, it is not concealed"—this is also a reading. Averī means well-wishing. Uddhaste aruṇe means when the dawn has risen. Suddhassa santike means in the presence of one who is pure, who has not incurred a saṅghādisesa of the same kind. Vatthu means the transgression such as the emission of semen. Sukkavissaṭṭhīti vatthu ceva gottañca means "emission of semen" is both the ground because it reveals the transgression characterized by the emission of semen,