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committing the offense in these three ways, those same three are with the intention of knowing both, if are, action, not a perception-release, mindless, an offense by rule, bodily action, verbal action. And here there are three states of mind based on wholesome, etc., and three feelings based on pleasure, etc. The explanation of the rule on acting as a go-between is finished. 6. The explanation of the rule on building a hut. In the sixth (rule), regarding "by asking," here "asking" means a request initiated by oneself. Therefore, "by asking" means "by one's own request." The meaning is: with materials requested by oneself. And here, it is not allowable to ask for anything belonging to others by way of permanent severance (of ownership). But it is allowable for a temporary period. For the purpose of help, for the purpose of doing work, it is allowable to say, "Give a man." It is also allowable to ask for a man's work. "Man's work" means manual labor to be done by a man, such as a carpenter. It is allowable to ask for that by saying, "Give man's work" or "Give manual labor." Manual labor is not a material thing. Therefore, whether asked "What have you come for, venerable sir?" or not asked, it is allowable to ask. There is no fault due to a request. However, hunters and the like should not be asked for their work. "Hut" means one of those like "plastered," etc. Among these, "plastered" means, excluding unplastered areas such as pillars, beams, rafters, roof-ridges, windows, and smoke-holes, the remaining plasterable areas, having been joined with walls, are plastered inside the roof with lime or clay. "Coated" means, in the same way, by the method mentioned, plastered outside the roof. "Plastered and coated" means, in the same way, plastered both inside and outside the roof. "While having it made" means either making it oneself or having it made by command. "Without an owner" means devoid of a donor who causes it to be made. "Intended for oneself" means, "This is my dwelling place"—thus, it is intended for oneself. That which is intended for oneself. "Should be made to measure" means should be made according to the proper measure. "This is the measure there" means this is the measure of that hut. "In length" means in length. Twelve spans by the Sugata's Here, a Sugata-span is now three spans of a medium-sized man, and by a carpenter's cubit, it is one and a half cubits. When measuring, however, on the outer wall of the hut, not taking the first given boundary of the plaster, one should measure twelve spans up to the boundary of the mud-plaster. If one is not concerned with the mud-plaster, one finishes it with just the plaster coating. That is the measure. 'Across' means in width. 'Seven inside' means not taking the outer edge of the wall, it is said that the measure is seven Sugata-spans by the inner edge. And here, even by a hair's breadth, reducing the length and increasing the width, or reducing the width and increasing the length, is not permissible. What then to say about increasing both? But if it is sixty cubits in length, and three cubits in width, or less than four cubits, where a properly sized bed does not turn this way and that, and at the far end it is not four cubits wide, this does not count as a hut. Therefore, it is permissible. 'Monks should be led for the site designation' means: In whatever place one wishes to build a hut, having purified that, in the manner stated in the Padabhājana (Pārā. 349), having requested the Saṅgha three times, either all those belonging to the Saṅgha, or two or three monks approved by the Saṅgha, should be led there for the purpose of designating the site. 'By those monks, the site should be designated as harmless and traversable' means: By those monks, due to being free from thirteen dangers such as the abodes of ants, etc., and sixteen dangers such as those dependent on early and late crops, etc., it is 'harmless'. And by a cart yoked with two or four oxen, by being able to turn around with one wheel at the place where water is poured out and one outside, it is 'traversable'. Having observed this, if they are sufficient for the Saṅgha, then there itself; if not, having gone to the midst of the Saṅgha, the site should be designated by the monk who requested it, with a motion-and-second resolution. 'And in the case of harmfulness', etc., should be understood by the opposite method. In Āḷavī, the Āḷavaka monks Regarding monks, concerning the matter of building a hut by solicitation, this is laid down. It's a special rule, with a warning. From the time of going to the forest to gather materials, with the thought, "I will build a hut without having the site shown, or exceeding the measure," there is a dukkaṭa for all efforts. When thinking, "Now it will be finished with two applications of plaster," at the first application, there is a thullaccaya. If, with the second application, the plaster adheres, and it is either without the site shown, or exceeds the measure, there is one Saṅghādisesa, and two dukkaṭas. If both are violated, two Saṅghādisesas, and two dukkaṭas. But if one plasters with clay without having fixed the door frame or window, and when it is fixed, the plaster does not adhere, it is kept (no offense yet). But for one plastering again, as soon as it adheres, there is a Saṅghādisesa. If, when it is fixed, it becomes continuous with the first plastering, there is a Saṅghādisesa at the very first (plastering). Merely for starting, a dukkaṭa; likewise for not finishing. And for giving an unfinished hut to another, and for demolishing it after leveling the ground, for one building any of these: a cave, a grotto, a grass hut, a leaf-thatched house, or a hut for another's dwelling, and for one building it for any purpose other than a dwelling house, such as an Uposatha hall, and for the insane and so forth, there is no offense. Violation of the rule, being one of the plastered (or similar), the possibility of the lower measure, the site not being shown, exceeding the measure, being for oneself, being a dwelling house, and the plaster adhering— these are the six or seven factors here. Six origins, action, and action-inaction. For indeed, when one has the site shown and then makes it exceed the measure, it arises from action. When one does not have the site shown and then makes it, it arises from action-inaction. The rest here is similar to what is stated in the Sañcaritta. The explanation of the training rule concerning hut building is finished. 7. Explanation of the training rule concerning monastery building. In the seventh (rule), "large" means it is large, having a greater size than a hut solicited with an owner, or because the site is shown... even exceeding the measure, it is proper to do. Therefore, it is large by the greatness of its measure. That is a large one. Since its greatness of measure is obtained only by having an owner, therefore, to show its meaning, it is said in its word analysis (Pārā. 367): "A large monastery is called one with an owner." All the rest is similar to what is said in the training rule on building a hut. Indeed, the only difference is the state of having an owner. Here, the special points are: its being laid down in Kosambī concerning the Elder Channa, in the story of having a shrine tree cut down; its arising from mere non-action; and its being a single Saṅghādisesa. The commentary on the training rule concerning building a monastery is finished. 8. Commentary on the Training Rule concerning Malicious Fault In the eighth, "malicious fault" means both corrupted and corrupting. For when a fault arises, the person is corrupted by that fault, deprived of their natural state. Therefore, it is called "corrupted." And it corrupts and destroys others. Therefore, it is called "fault." Thus, "malicious fault" is a designation of the same person by different aspects. "Not agreeable" means not agreeable, deprived of joy, happiness, and so forth, meaning not associated. "Without foundation" means that which is not seen, not heard, not suspected by the accuser in the accused person. This is called "without foundation" due to the absence of these foundations, namely seeing, hearing, and suspecting. Whether that person has committed it or not, that is irrelevant here. And here, "not seen" means not seen by one's own clear eye or by a divine eye. "Not heard" means not heard when spoken by anyone, similarly. "Not suspected" means not suspected in one's mind, either one's own or another's, based on what is seen, heard, or known. Thus, "without foundation" in this way. "With a Pārājika" means with one of the nineteen appropriate for a bhikkhu. But in the word analysis (Pārā. 386), taking only those mentioned in the Pārājika section, it is said "with one of the four." "Should destroy" means should destroy, should ruin, should utterly destroy, should overcome. Since that destruction He himself accuses, or causes others to accuse. Therefore, in its word-division, it is said: "He accuses or causes to accuse." Therein, in brief, there are four kinds of accusation: showing the basis, showing the offense, rejecting communion, and rejecting proper conduct. Among these, "showing the basis" is that which proceeds in the manner "You have engaged in sexual intercourse," and so on. "Showing the offense" is that which proceeds in the manner "You have incurred an offense of sexual intercourse," and so on. "Rejecting communion" is that which proceeds thus: "There is no Uposatha with you, nor Pavāraṇā, nor Sangha-act." However, by this alone, it does not reach the head (of the offense). It reaches the head only when combined with words like "You are not a recluse," and so on. "Rejecting proper conduct" is the non-performance of salutation, rising to greet, the act of respectful greeting, proper conduct, the act of fanning, and so on. This should be understood when, in due course, one performs acts of veneration, etc.,