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The field of the motion means the place where it is to be done by the motion; the first establishment in acts like the motion-second is called its occasion. In the wilderness, "this and this is the advantage" means "this is the meaning of this." Commentary on the Sixes 326. "The maximum of six years should be held" – because it is found in the Vibhaṅga, it is thus stated. There are nine sixes with a maximum of fourteen. How? First, one six; then with each of the remaining eight, one by one – thus three sixes are mentioned in the intermediate summary. How? By the method beginning with "by the fourth origin of offense, one incurs six offenses," and by the fifth and sixth, three sixes. Greed and so on are the six roots of dispute, and likewise for accusation. Six spans in length for the rain-cloak. Six spans in width for the Sugata's robe. When departing with an unfinished robe, there are six: one who completes it, one who destroys it, one who hears it, one who transgresses the boundary, and one who takes it away – and also six in the case of taking it up, thus two sixes. In the case of the seven, with the one who completes the departure, there are seven. Commentary on the Sevens 327. What was stated in the sixes should be applied in terms of sevens; thus, the fourteen maximums stated in the sixes should be applied in terms of sevens. On the seventh dawn, it becomes an offense entailing relinquishment, as stated: "that bhikkhu should reside apart from that robe for a maximum of six nights; if he resides apart for more than that," it becomes an offense entailing relinquishment. In the Campeyya Khandhaka, after the section on the Sugata's robe, the sevens are stated by the method beginning with: "Here, monks, an offense is not to be seen for a bhikkhu, but the Sangha or many individuals or a single person accuses him." Commentary on the Eights 328. Doing the Uposatha and so on with him is an advantage; not doing it is a disadvantage. Therefore, "seeing these eight advantages" is the meaning. "Disrepute and blame" is stated. Former Thus it is for him: "I will speak falsely." While speaking, it is for him: "I am speaking falsely." Having spoken, it is for him: "I have spoken falsely." Having set aside view, patience, liking, state, and perception, thus it is done improperly, not accepted, and so on, these eight are not extra. Ghee and so on, on the eighth, at dawn, become subject to forfeiture. The eight-fold ordination of bhikkhunis is due to the double motion-fourth. The giving of rain-cloaks and so on, these are eight boons. Description of the Nine-fold Section 329. It is broken by nine bhikkhus. The determination is by nine meats, excluding human flesh. Beautiful or not beautiful, these are the nine robes, such as the outer robe. These, from the time of determination, should not be treated as optional; from the time of determination, without revoking, they should not be treated as optional—this is the meaning. Nine spans for the Sugata's robe. In the manner of "one who advises a divided bhikkhuni sangha, perceiving it as divided," and so on, two nines are mentioned as pācittiya offenses in an unlawful act. Description of the Ten-fold Section 330. "When the case is minor, and not yet gone to court," and so on (Cūḷava. 204), these are the ten unlawful vote-takers. The opposite are lawful. The connection is that one is endowed with what is stated in the section on pacification. "Or including the saṃkaccika, there are ten," it is said, due to their permissibility. Māturakkhitā and so on, these are ten women. Dhanakkītā and so on, these are ten wives. "Having given the training permission to a ten-year-old, when she is twelve years old, one oneself will also be twelve years old"— this permission for ordination should be accepted. "Regarding the Vinaya-holder, beginning with 'he does not know offense and non-offense,' up to 'and indeed both of these... [etc.]... according to the details,' five factors are stated; and again, beginning with 'he does not know offense and non-offense,' up to 'and he is not skilled in deciding cases,' five are stated. These, thus, by making five and five, become ten," it is written. "Support should be given to a ten-year-old bhikkhuni"—this is not found in some books. Although it is not there, it is indeed a reading. Explanation of the Eleven Turns 331.They do not arise anew, they do not manifest. Just disease, the affliction of disease, or the danger of disease. The explanation of the Ekuttarika method is finished. Explanation of Questions and Answers concerning Uposatha and so forth 332. "Venerable sir, I invite the Sangha (to admonish me)" and so forth, is called the Pavāraṇā discourse, like in the Vinīta Gāthās. Explanation of the Treatise on Reasons 334.Here, concerning "depending on ten reasons," the excellence of the Sangha arises from showing special qualities in laying down each training rule, and from seeing disadvantages in not laying it down. Therein, as far as possible, in laying down what is censured by the world and not possible to be laid down (as a rule), purity of application is the quality. But for what is possible to be laid down, in laying down a sekhiya censured by the world, purity of practice is the quality. For what is censured by the rule itself, purity of intention is the quality, because it leads to qualities like fewness of wishes. Therefore it is said: "for the sake of easy support, for the sake of easy maintenance, for the sake of fewness of wishes, having spoken in praise of the one with few wishes." And purity of ascetic conduct is its quality, it should be understood. Or else, in laying down what is censured by the world, there is the excellence of the Sangha because of the manifest disadvantages. In laying down what is censured by the rule, there is the comfort of the Sangha because of the manifest benefits. Similarly, by the first, the suppression of the unruly; by the second, the comfortable living of the well-behaved. By the first, the prevention of future defilements; by the second, of present defilements. Similarly, by the first, the faith of the unfaithful; by the second, the increase of the faithful. Similarly, by the first, the establishment of the good Dhamma; by the second, there is the support of the Vinaya, thus it should be understood. Or by the method of the Parivāra, by the first, the cutting off of the faction of monks with evil wishes; by the second, there is compassion for the laity. For this has been said: "Depending on two reasons, the training rule was laid down by the Tathāgata for the disciples: for the compassion of the laity, and for the cutting off of the faction of those with evil wishes." (Parivāra, p. 498) Similarly, the connection should be made also by way of present and future enmities, faults, and unwholesome things. For this has been said: "Depending on two reasons... laid down for present... for the warding off of present dangers, and for the warding off of future dangers.” (Pari. 498). Moreover, all that is connected with unannounced declarations, connected with the oppression of laypeople, and connected with the protection of their faith and wealth, is said to be enacted out of compassion for laypeople. The defiling of families and communal meals are enacted for the cutting off of the faction of the evil-wishing. All that is censurable by the world is for the warding off of present and future dangers, and so on. Arrangements with women are for the restraint of present dangers, and so on. Thus it should be understood. Moreover, in this context, the decision should be understood by relying solely on the ten advantages from the very beginning. That which is an absolute unwholesome act due to transgression of the object, is enacted for the good order of the Saṅgha, as it is censurable by the world. Pārājika and so on. Where an offense arises only by knowing the enactment, and not otherwise, that is for the stability of the Dhamma, or with the intention of generating faith. That which is connected with Dhamma teaching and the other sekhiya rules, this is called an offense arising from enactment, censurable by the world. Where an offense arises even without the intention of transgressing the object or the enactment, when something forbidden is done, or when something to be done is not done, all of that, except for drinking alcohol, is to be understood as an offense by enactment. Therein, for those who revoke, there is an offense of expiation: “Whatever bhikkhu, having given his consent to a lawful act, should later fall into a state of discontent, there is an offense of expiation.” (Pāci. 475). “Whatever bhikkhu, when a discussion on a legal matter is proceeding in the Saṅgha, should rise from his seat and depart without giving his consent, there is an offense of expiation.” (Pāci. 480). “Whatever bhikkhu, when the Saṅgha has unanimously given a robe, should later fall into a state of discontent… there is an offense of expiation.” (Pāci. 485). Such rules are enacted for the convenience of the Saṅgha. “For those who speak otherwise, who cause trouble, there is an offense of expiation.” (Pāci. 101). And offenses such as saṅghādisesa for slandering with pārājika and so on, are for the suppression of the unruly. The training rules concerning intrusion, expulsion, and excessive zeal, and so on, are for the comfortable living of the conscientious. All that is censurable by the world, for the present and future… For the suppression of defilements that are common, all offenses of designation are for the restraint of those in this very life. All that pertains to householders is for the faith of the unfaithful, or for the increase of faith in the faithful. Especially the training rule concerning the novice Ariṭṭha, and generally, that which is connected with limits regarding requisites, is for the endurance of the True Dhamma.