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The Sutta beginning with "This Dhamma is for the one with few desires, this Dhamma is not for the one with many desires" (Dī. Ni. 3.358; A. Ni. 8.30) is supportive here. It should be understood that "a pācittiya offense for confusing in the explanation of a training rule" (Pāci. 439) and so on (Pāci. 444) were laid down for the support of the Vinaya. If it is asked, "For what purpose is this: 'A pācittiya offense for destroying plant life' (Pāci. 90)?" It is for the faith of the unfaithful, and for the increase of faith in the faithful. How? "Plant life is alive," for those whose view is not perverted; by the perception of not harming it, faith arises in the Buddha's disciples. "How could the sage, not harming even this which is considered lifeless, harm a living being, being faultless in allowing fish and meat?" Thus also – "By the perception of not harming it, faith arises in the Buddha's disciples; since these sectarians, abstain from plant life; for the protection of the minds of people, the Sage also abstained from that." There is an increase of faith in the faithful. Avoiding attachment to secluded dwellings and requisites, and protecting lifeless things with moderation; and avoiding that which deviates from the Buddha's way; he laid down the training rule there. Seeing people blaming the monk for eating even lifeless meat, he gave up plant life. Because of its purity in three aspects, in allowing fish and meat; the allowance of meat is due to fear of wrong views concerning action. And out of compassion for the uninvestigating world; for destroying plant life, from fear of the implication of taking life. There, the Blessed One allowed a figurative expression, but prohibited that which was done with specific intent, or out of fear of another's evil implication. Here, however, it should be understood that to make known the absence of evil in destroying plant life, he allowed a monastery and a hut dedicated to oneself. Here they are scattered a. These are the purposes, that is, the special purposes, thus it is the section on purposes. The commentary on the Mahāvagga is finished. Commentary on the First Gāthāsaṅgaṇika Commentary on the training rules enacted in the seven cities. 335. Or it means a particle in the sense of accepting a statement. Three hundred and fifty, that is, three hundred and fifty. Body, that is, a human body. More than ten days, that is, a robe in excess of ten days. Black, that is, the black mentioned as "pure black" (Pārā. 552-554). Being, that is, reporting what has happened. Successive meals, that is, successive eating. And reviling bhikkhunīs, that is, if any bhikkhunī should revile or abuse a bhikkhu (Pāci. 1029). Inner robe, that is, accepting a robe from an unrelated bhikkhunī. Silver, that is, the transaction of silver. Thread, that is, having thread spun by weavers themselves. Complaining, that is, those who complain and grumble. Pācittiya alms, that is, the alms-food of a bhikkhunī's pācittiya. Conduct, that is, being invited and having a meal, while present. Having given a robe, that is, having given a robe by the united Saṅgha. They dismiss, that is, bhikkhus, being invited to families, eat (Pāci. 558), and there she is. Wandering in the mountains, that is, the two mentioned as "if any bhikkhunī should dance or sing" (Pāci. 834) and "should wander during the rainy season" (Pāci. 970). By giving consent, that is, by giving consent to a probationer, she should ordain a trainee (Pāci. 1167). Four Pārājikas, and for bhikkhunīs, the hut of a request, the rug mixed with silk, and lying down, and digging the earth with an unordained person. Go, deity, that is, the meaning is sprinkling water with living creatures, which causes harm to living beings. Great monastery, that is, a large monastery. Another, that is, one who holds another view. Door, that is, up to the door-post. "A pācittiya of disrespect, and being spoken to by a fellow Dhamma-follower" is the reading. Drinking milk, that is, making a slurping sound. Wool and a bowl, that is, washing wool and a bowl with less than five fastenings. Admonition and medicine, that is, a bhikkhu. Approaching for instruction, and the declaration of further medicine. "Needle" in the sense of "forest" refers to "a needle-case made of bone, ivory, or horn" (Pāci. 517) and "those forest dwellings which are dangerous... to be confessed" (Pāci. 570). "Instruction" refers to a bhikkhunī who does not go for instruction or co-residence (Pāci. 1055). The four Pārājika offenses, etc., are a compilation enacted in two cities. Description of the Four Failures 336. Thirty-one serious offenses: eight Pārājika for both, thirteen Saṅghādisesa for monks, and ten for nuns. The eight Pārājika offenses are called "irreversible" due to their common and uncommon nature. That is, only the failure of morality. To show in detail, starting with "Pārājika," it was explained without being asked. The reading is: "Therein, whoever abuses with the intention of ridicule." Setting aside the failure that comes from the explanation of gross offenses, he began to explain the question up to the third time, in the order of questions. The eight Saṅghādisesa offenses for a bhikkhunī who follows an expelled monk, being questioned here, become an "immediate question." Description of the Cutting-off Offenses, etc. 337. Six cutting-off offenses: exceeding the measure for beds and seats, itch-covering, rain-cloak, the measure of the Sugata's robe, and the water-robe for bhikkhunīs. Four permissions, such as permission for being separated from the robe. Seven proper observances that come in the form: "This is the proper observance therein." Description of the Uncommon Offenses, etc. 338. Having concluded the fourteen ultimate intermediate questions mentioned before, he explained the previous question. "Washing and receiving" is a verse of the commentary teachers. Two hairs, up to the length of a sheep's wool. Twenty-two minor offenses: The entire section on nuns, and successive meals; Unleftover food brought, and fine food, and a naked ascetic; Knowing, concealing a gross offense. Less than with a woman, and that which is not gone out from the king's presence; Without asking an existing monk, entering a village at the wrong time. Nis And the training rule concerning the food, And the rain-cloak; These twenty-two training rules Are declared in the minor ones. The reading. The reading "offence of wandering among families" should not be taken, because that training rule is common. "These forty-six" means "these forty-six." "Pārājika offences, Saṅghādisesa offences" – in the training rules stated thus, because they are stated by dividing them, they are called classifications. "Common" means common to all eight. Classifications that are Pārājika offences are Pārājika classifications. In the common ones, the seven offences are Saṅghādisesa. In a certain commentary, they quote this Pāli text: "or else, 'there are two Uposatha days, two Pavāraṇā days, four acts, and five recitations, no otherwise.'" There, because there is no distinction in "four acts," the quoted book is indeed good. And this was stated previously only in terms of showing the classifications. Having said "not in terms of settling by means of the settlement procedures," in dividing the four acts, it was not specified as "settled by means of the settlement procedures," because only Uposatha and Pavāraṇā are divisions. Why? Because here too it was said, "Give the method by specifying only Uposatha and Pavāraṇā," and by means of unrighteous acts, such as factional acts, offences are also settled, it is said that "it should be understood as falling into (offence)." This should be considered. "By two, by four, by three, an act by one" means: by two, a dispute case; by four, an accusation case; by three, an offence case; by one, a duty case is settled. Description of Pārājika and other offences 339. "Merely a definition" means merely a synonym. "The rest" means the rest from the beginning, the middle ones. "The word" means a training rule. "Faithful mind" means a serene mind, or the reading is "calm mind." "Not wealthy" means poor. Although this definition is not in the question "heavy and light," etc., but by the phrase "Come, let us hear your words," for the purpose of clarifying the meaning encompassed by this statement, it should be understood that it was stated for elucidation. And there is also the reading "Space is the path of birds." That is applicable by way of birth. "Of birds" means directly. The description of the first verse compilation is finished. Description of the types of cases Description of the types of overturning, etc. 340. "To show the overturning of cases settled by means of overturning" means that cases are settled by seven methods of settlement, and overturning them means overturning the seven methods of settlement—this is the intention. "Pasavati" means originates. "It is said that 'they are found in cases of accusation,' etc., are similar to 'Dhamma and Adhamma,' etc., and are especially found in them." "Anihata" means not struck down by Sutta, etc. "Avinicchita" means not decided by "offence or no offence," etc. Only ten are mentioned: "He overturns a case that has arisen there... up to... he overturns a case settled by covering with grass." It is written: "They say that it is not possible to overturn cases settled by 'vinaya in the presence,' 'acknowledgment,' and 'majority vote' because they are not mentioned, and there is no kammavācā for them. Therefore, they say it is not possible to overturn them." "Pāḷimuttakaviniccheyeneva" means only by a decision outside the Pāli, that is, only by way of Dhamma teaching, without the characteristics of Vinaya. By a Sutta brought from the Khandhaka or from the Parivāra. "Nijjhāpenti" means they show. It means that having previously decided a case by Dhamma and Vinaya, for the sake of the Upajjhāya, etc.