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For one who eats raw grain after having it prepared, there is a dukkaṭa in the initial effort, and a pācittiya upon swallowing. Description of Pācittiya The Mahāsaṅghikas, it is said, make even novices confess offenses. Therefore it is said "they should not be made to confess." (This is) a disciplinary act. But for them, what should be done in such a case of gross transgression? Description of persons not to be saluted, etc. 477. A thousand offenses means a thousand offenses. In the Vinaya matter in Campā, it means in the Campā section. The meaning is that only these four acts, such as 'they act by unrighteousness,' were stated by the Blessed One. Not only offenses, but also the six methods of settlement... (etc.)... they are settled by settlement in the presence, they come to agreement, they come to conjunction by settlement in the presence, this is the meaning. Without the methods of settlement, it is settled, it reaches the state of settlement. When there is a prohibitive meaning, 'without the methods of settlement' means 'without the methods of settlement.' Description of the sixteen acts, etc. 478. 'Asuttaka' means devoid of Sutta, the intention is that there is no Sutta there. The description of the second verse collection is finished. Description of the verse on releasing sweat. Description of the question on non-absence. 479. 'There' means in that person. 'Unsuitable intercourse' means sexual intercourse, etc. "It is permissible to release and use for the purpose of protecting excellent lodging" is stated in the decision on heavy requisites. Among the eleven not to be saluted are eunuchs, etc., eleven types. Approaches with his retinue. Does not live because it is a created form. By "I speak as one who eats upwards," it indicates the absence of sexual intercourse in the mouth. By avoiding below the navel, in the anus and urethra. "It refers to a bhikkhunī who has crossed to the other side of the river, which is included in another village" means it refers to a bhikkhunī who has crossed to the other side of the river, which is outside her village, near the river itself. There, on the other side, the village boundary is a stone's throw, delimited by the river's edge. Therefore, on the other side, there is no forest even the size of a jewel, and being covered with grass, etc., it makes it devoid of visual access. There, in her own village, there is no offense. But on the other side, she places her foot only in the village boundary, which is considered a stone's throw. In between, according to Abhidhamma, she crosses her own village, which is considered a forest. Therefore, it should be known that there is also a falling away from the community. Even with this much, one should not be satisfied, but should consider and take it. The presence of bhikkhus. Who were fully ordained? Five hundred, led by Mahāpajāpatī. For Mahāpajāpatī, too, having accepted the advice given by Elder Ānanda, was considered fully ordained by the bhikkhus. Explanation of Questions on Pārājika and so on 480. "Referring to a cloth hut" is said because it is possible to transgress with the cloth. When the gender is changed, since acceptance is abandoned, it is not permissible to take it oneself and consume it. "Or a crow's vomit" means vomit by a crow. "Even three men having approached" is the remainder of the text. Explanation of Questions on Pācittiya and so on 481. "On account of sexual intercourse" means bodily contact. Therefore, "striving for bodily contact, which is the preliminary part of sexual intercourse" refers to the completion of the eight objects. "On account of consumption" means due to the reason for consumption. Therefore, since it arises on account of consumption, it means it occurs at the end of the meal. In old manuscripts, the reading is "of that". They say "the word for reason is beautiful, as it shows the division of the meal". The explanation of the Verses on Releasing Sweat is finished. The Fifth Chapter Explanation of the Chapter on Kamma 483. It is said, "It is permissible to grant the designation of a mad person even when they are not present, having been requested by a mad person who has gone away." Even if one is seated there, it is not faulty, as there is no rule. To show the absence of fault when done not in one's presence, it is said, "What is done not in one's presence is well done." Here, full ordination by a messenger cannot be done in one's presence. Due to the diverse nature of the formal acts, things like overturning the bowl must be done by removing them from arm's reach, therefore it is said, "What is done not in one's presence is well done." The meaning of this statement is, "It should be done by asking, admonishing, and reminding; if one does it without asking, admonishing, or reminding." "Except for the month of Kattika" means that is the month of Pavāraṇā; "and two full moons" means the two full moons of Pavāraṇā for those who have observed the first and second rains retreats. 485. "Or abandons a word" is the meaning. In the five groups beginning with 'ka'. 'Garuka' is long, and followed by a conjunct consonant. In "Buddharakkhitattherassa yassa nakkhamatī", the 'ta' sound and 'ka' sound... The 'kāras' are for conjunction. When a long vowel should be spoken, they shorten it; for example, when "may he be silent" should be spoken, they say "may he silent." 486. The statement made in the other commentaries, having been made clear in the Kurundi, it is said, "they are unable to sit down." 487-8. Four monks of pure conduct have not incurred a pārājika offense. If their consent or purity does not come, when three or two are seated, the consent and purity of one or two, even if brought, is as if not brought. Explanation of the Apalokana-kamma story 495-6. Bodily enjoyment, unity in giving, sleeping together, and receiving, etc., are the basis for this apalokana-kamma. This means that apalokana-kamma proceeds in this way. The action itself is the characteristic, thus "kamma-lakkhaṇa" (characteristic of action). Like the acts of re-admitting, expelling, or shaving, it is an action, but does not receive another name. It is recognized as the action itself. Thus, "kamma-lakkhaṇa" is like a strong support. Indeed, every specific condition, free from the characteristics of cause and condition, etc., is included there. Thus, it is said, "it is only the characteristic of action." To show the characteristic of action, "for robes not cut, old robes, lost robes," etc., is said. The "apalokana" (declaration) mentioned, "that what is given in excess should be given after declaration," is itself the characteristic of action. Thus, the characteristic should be understood everywhere. "Even the hindrance of debt" means if creditors hinder such a monk. It is permissible to give from what arises there. "Intermediate assembly" means setting aside the great assemblies like Uposatha and Pavāraṇā, it refers to auspicious recitations, etc., in between. "By depositing" means by depositing for the benefit of the cetiya (shrine) in times of need. "Another agreement should be made" means that these are different from the trees for which an agreement was previously made. "If at the root there" means that previously, by the statement "from now on, let them divide and eat," personal use was prohibited. "Having followed" means going after and after. This means "expecting support from them." "The root portion" means making it a tenth part. In former times, the tenth They made a share and gave it, therefore it is called "original share". Or having made a non-residence, by means of the arisen income. "It should not be prevented only at the time of tending" means, having been tended, at the time when it is full of flowers and fruits. "At the time of tending" means at the time when one has begun to tend. And in the distinction of the place of formal acts means in the distinction of the place of the formal act. Herein this is miscellaneous – There is a Sangha-act which only the Sangha performs, not a group, not an individual; that, excluding a part of the characteristic of the act of declaration, the other four kinds of acts should be understood. There is a Sangha-act which the Sangha performs, and a group performs, and an individual performs; that has been stated before. For it has been said: "In whichever monastery two or three persons dwell, even what is done by them sitting together is like what is done by the Sangha. But in whichever monastery there is one bhikkhu, by that bhikkhu," etc. (Pari. Aṭṭha. 495-496). There is a group-act which the Sangha performs, and a group performs, and an individual performs; that should be understood by means of the Pārisuddhi Uposatha which is performed in the presence of others. There is a group-act which only a group performs, not the Sangha, not an individual; that should be understood by means of the Pārisuddhi Uposatha which is performed by way of mutual announcement. There is an individual-act which only an individual performs, not the Sangha, not a group; that should be understood by way of the Adhiṭṭhāna Uposatha. There is a group-act which only some groups perform, and some do not perform; there, for an informal act, only two perform, not three. For a formal act, only three perform, not fewer or more than that. Explanation of the Section on What is Not Laid Down and What is Laid Down 500. Indeed, Kakusandha, Koṇāgamana, and Kassapa laid down the seven groups of offenses. But Vipassī and others recited the Exhortation Pātimokkha, they did not lay down training rules. Explanation of the Concluding Discourse There is an exposition of that Vinaya Piṭaka, divided by the Ubhatovibhaṅga, Khandhakas, and Parivāra, an exegesis named Samantapāsādikā, called "Samantapāsādikā by name". The description of the unutterable is complete, he said. There, in the chief abode. Prosperous with the discernment of purpose and so on. Rightly arisen, fully developed,