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for one who has it built there, there is an offense of dukkaṭa. 136. To show that roofing by a path means roofing by setting up each path straight, it is said, "for one who roofs by a path." But by this method, when the entire monastery is roofed once, that roofing is taken as one path, and "two paths," etc., is said. "Even in roofing by turns, it should be applied in this same way," is said in all three commentaries. That agrees with the Pāli text "he had it roofed repeatedly" and with this commentary statement "all this roofing should be understood as roofing upon roofing." Therefore, in "having determined two paths, and having ordered a third path, one should depart," the meaning to be taken is: having determined two roofings, and having ordered a third roofing, saying "roof it thus," one should depart. But some (say) "first First, having covered it completely once, then, having tied it with covering poles, it should be covered again in the same way for a second time. When the third and fourth times arrive, having determined two paths, one should command and then depart,” they say. Others, however, say, “It is permissible to determine all three paths even at the first time. From the fourth time onwards, it is an offense of pācittiya.” Neither of these accords with the Pāli text or the commentaries. Here, in “for the third path,” the word “for the third” is a dative case in the sense of purpose, meaning “the third path.” “Of the three paths” means of the three coverings that are covered by way of paths. The same applies to “of the three turns.” And “on the fourth path or turn” refers to the fourth covering made by those who cover in that way. The rest is clear. Here, there are three factors: the monastery being old, it being one’s own dwelling place, and a further determination. The explanation of the training rule concerning an old monastery is finished. 10. Explanation of the training rule concerning living creatures 140. In the tenth, because this training rule was first laid down in the sense of external use, as in “should sprinkle or cause to be sprinkled,” it should be understood that the training rule “should use water containing living creatures” was laid down in the sense of one’s own use for bathing, drinking, etc. Or, even if that one was laid down first, since it was laid down in the sense of one’s own use, it should be understood that this training rule again was laid down in the sense of external use. For one who perceives living creatures, even if one knows beforehand that “living creatures will die by this use,” the act of sprinkling or causing to sprinkle occurs even without the intention to kill, just as lighting a lamp occurs for one who knows that “moths and other creatures will die by falling into the lamp.” Therefore, it says, “an offense by enactment.” The rest is clear in meaning. Here, there are four factors: the water containing living creatures, the knowledge that “living creatures will die by sprinkling,” the water being of that very kind, and the sprinkling of grass, etc., for some purpose, without the intention to kill. The description of the training rule concerning living creatures is finished. The second chapter on dwellings is finished. The chapter on living plants is also its name. 3. The Chapter on Admonition 1. Description of the Training Rule on Admonition 144. Regarding "according to the talk" in the first training rule of the Bhikkhunī chapter: it means according to the talk of those asking, such as "What is the conduct of that elder? What is his practice? From which family did he go forth?" "They are allowed to speak" means they are allowed to speak with a mind free from craving. Because it is not conducive to liberation, talk that is an obstacle to the paths to heaven and liberation is called "animal talk." Thus it is said, "even regarding going on the path to heaven," and so on. By the word "api" (even), it indicates "how much more so regarding going on the path to liberation." "An obstacle" means that which obstructs, it is said to be a hindrance. Indeed, animal talk, when indulged in, is certainly an obstacle to heaven and liberation. "Samiddha" means complete. "Sahitattha" means appropriate meaning. "Profound" due to its connection with profundity of meaning and so on. "Rich in flavor" means rich in many flavors such as the flavor of meaning. "Connected with the penetration of characteristics" means connected with the penetration of characteristics, bringing forth the flavor of the penetration of characteristics such as impermanence. 145-147. "Parato" means elsewhere, the meaning is "further." "Karontova" means making it external, making it outside. "Pātimokkha" means the training rule and virtue, comprising conduct and restraint. For whoever protects it, it liberates him, frees him from sufferings such as those in the lower realms; therefore, it is called "Pātimokkha." "Saṃvaraṇaṃ" is restraint, the closing of the doors of body and speech. That by which they are restrained, closed, is restraint; this is a name for non-transgression by body and speech. "Restrained by the Pātimokkha restraint" means having the doors of body and speech closed by the Pātimokkha restraint. And because one who is such is said to be endowed with it, therefore it is said, "endowed." "Vattati" means he maintains his existence. "Viharati" (dwells) indicates the posture and dwelling of a bhikkhu established in the virtue of Pātimokkha restraint. To explain the meaning stated briefly, in detail through the Pāli, "And this has been said" and so on, was begun. There, "vibhaṅgeti" means the analysis of jhānas. Morality is a foundation, and so forth; these are synonyms for the Pātimokkha. There (Vibh. Aṭṭh. 511), "morality" is indeed a synonym for the Pātimokkha, which is completed with the conclusion of the formal declaration. Even so, in terms of ultimate reality, this "morality" should be understood as the volitions and other states of one who abstains from killing and so forth, or one who fulfills the observances and practices. Since a bhikkhu is established in the Dispensation by the Pātimokkha-morality, therefore it is called "foundation." Or a bhikkhu is established therein, or wholesome states are established therein, thus it is "foundation." This meaning is to be understood according to suttas such as "A wise person, established in morality" (Saṃ. Ni. 1.23, 192), and "Foundation, O great king, is morality for all wholesome states" (Mi. Pa. 2.1.9), and "For one established in morality, O great king, all wholesome states do not decline." This is the beginning in the sense of prior arising. And it is also said – "Therefore, Uttiya, purify the beginning in wholesome states. And what is the beginning of wholesome states? Morality that is well-purified, and view that is straight." (Saṃ. Ni. 5.382) Just as a city builder, wishing to build a city, first purifies the city site, then afterwards, dividing it with streets, crossroads, squares, and so forth, builds the city; even so, a meditator first purifies morality, then afterwards realizes concentration, insight, paths, fruits, and Nibbāna. Or just as a washerman first washes a cloth with three lyes and then applies any desired dye to the purified cloth; or just as a skilled painter, wishing to paint a picture, first prepares the wall, then afterwards creates the picture; even so, a meditator first purifies morality, then afterwards realizes states such as tranquility and insight. Therefore, morality is called "the beginning." This is "conduct" in the sense of being similar to a foot. "Caraṇā" is said to be feet. Just as for a person with severed feet the thought of going to a direction does not arise, but it arises for one with complete feet, even so, for one whose virtue is broken, fragmented, incomplete, the going of knowledge to Nibbāna does not succeed. But for one whose virtue is unbroken, unfragmented, complete, the going of knowledge to Nibbāna succeeds. Therefore, virtue is called "caraṇa" (conduct/feet). This (virtue) is called both "saṃyama" (restraint) by way of restraining, and "saṃvara" (covering) by way of covering. The meaning of the words here is: "saṃyama" restrains the agitation of transgression, or restrains the person, does not allow him to agitate by way of transgression, thus it is "saṃyama". "saṃvara" covers, closes the entrance door of transgression. "Mokkha" (release) means the supreme, the foremost. Just as the four kinds of food for beings enter through the mouth and pervade the limbs, even so for the yogi, the four-fold wholesome virtue enters through the mouth (of virtue) and accomplishes the attainment of the goal. Therefore it is called "mokkha". "Pamokkha" means excellent, foremost, chief. It should be understood that "pamokkha" is the foremost, the best, the chief for the attainment of wholesome states, that is, for the acquisition of the four-fold wholesome states. "Kāyiko avītikkamo" (bodily non-transgression) means the three kinds of good bodily conduct. "Vācasiko" (verbal) means the four kinds of good verbal conduct. "Kāyikavācasiko" (bodily and verbal) means both of these. By this, the eight-fold livelihood virtue is shown comprehensively. "Saṃvuto" (restrained) means closed, meaning "saṃvutindriyo" (with restrained faculties) is "pihitindriyo" (with closed faculties). Just as a house with closed doors is called "a restrained house, a closed house," even so here, one with restrained faculties is called "saṃvuto". "Pātimokkhasaṃvarena" (by the restraint of the Pātimokkha) means by the restraint known as Pātimokkha. "Upeto" (endowed) and so on, all are synonyms. By these seven terms, "iriyatīti" (he moves) and so on, the deportment and way of living of a monk who stands in the virtue of Pātimokkha restraint are described. Among these, "iriyatīti" means one of the four postures. It moves by being endowed with swiftness. By these four postures, it proceeds like a body-cart.