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"even cooking for oneself is not suitable for a recluse and is not proper," and also statements like "or a break in the night or a break in the rains" exist. Otherwise, "Buddhas, the Blessed Ones, question bhikkhus in two ways," the placement of this Pāli here would be contradictory, as considered by the teacher, and that is good, since training rules were possible even before. However, the consideration of contradiction in the placement of the Pāli here seems to me to be pointless. Why? Because Elder Upāli, in the council, because it was spoken at the right time. "Cutting off the night" refers to the seven-day task. It is said in the Great Commentary, "Having gone for a seven-day task, neither a night-cut nor a rain-cut was made by even one bhikkhuni." Therefore, some say that if there is a reason for a rain-cut, it is permissible to perform a seven-day task. However, the Vinaya-holders decide otherwise. Therefore, the intention of the Commentary should be investigated. Pleased by this practice of fewness of wishes in Verañjā. "Sālīnaṃ vikati" is "sālivikati" (a modification of rice). 17-8. "Upapannaphalo" means abundant in fruit. The reading is "khuddaṃ madhu" (small honey). By asking the Elder to roar the lion's roar, the teacher fulfills what we said earlier about "the purpose of dwelling in Verañjā," which is to show the great power of the disciples who previously stood by the command. By combining and showing the arising of thoughts in both Rājagaha and Verañjā, he says, "Then the venerable Sāriputta..." and so on. "Ciraṃ" (long) refers to time, and "cirā" (long) refers to duration—this is the analysis. "Kāmaṃ hinoti" (desire abandons) means it goes along with the production of its own fruit, so it is an agentive cause. Nevertheless, here, by that which is the instrumental cause, it abandons its fruit, it proceeds—this is the cause. Similarly, "ghaṭanti tenāti ghaṭo" (they strive by it, therefore a pot). "Kilāsunoti" (they are weary) means inactive due to lack of purpose. "Abbokiṇṇāni" (unmixed) means with dissimilar things. "Āgāminiyā" means in the future. "Imesaṃyeva noti" (only of these) is said to show "sabbabuddhānaṃ hī" (indeed, of all Buddhas). "Yāvasāsanapariyantāti" means as long as the Buddhas endure. "Khattiyabrāhmaṇāva uccā" (Khattiyas and Brahmins are high). To show a distinction even there, it says "uccanīcauḷāruḷārabhogā" (those with high and low, small and large enjoyments). "Manasi katvā" is also a reading. "Upasampādyaupasampādya" (having been ordained, having been ordained)—these two are called "upasampajjā" in Māgadhi. "Anupādāyāti" means without grasping, in the sense of making them an object. "Āsavehīti" is the instrumental third case in the agentive sense. "Cittānīti" is the plural in the accusative case. "Vimucciṃsūti" is in the passive voice. The teacher's intention is "vimocitānīti" (they were liberated). And the word "āsavehi" is explained in the Gaṇṭhipada by making it an instrumental case in the accusative sense. If ar By this path, due to the destruction of defilements, there is freedom from defilements; in the world, even minds would be free from defilements. For if destroyed minds do not make objects, then are they defiled due to undestroyed defilements? Is the path-mind of a stream-enterer defiled due to defilements to be abandoned by higher paths, and are the fruits defiled due to their power to eradicate remaining defilements? No, because the fruits come about through the power of eradicating defilements. The making of terror is terrifying. In that terrifying act, it means by the act of terrifying. Having reversed the feminine gender, making it neuter gender, or masculine gender. In the sense of "sign" here – In its skin, it kills the leopard; In its tusks, it kills the elephant; In its tail-hairs, it kills the yak; In its horns, the sarabha is killed. The locative case. 20-21. Although the cause for long endurance was implicitly established by way of the stated opposite when the cause for non-long endurance was explained, nevertheless, in order to bring about the opportunity for the Elder's request for the promulgation of the Vinaya, with the intention of creating an opportunity for that request, he again asked the Blessed One, "What then, Venerable Sir, is the cause?" The Blessed One, also wishing to accept the request, explained. It was said, "Defilement-causing things appear in the Saṅgha," because the individual is included in the Saṅgha. Since it was said twice here with the intention of showing respect, as the Elder had asked twice, once before in Rājagaha and now in Verañjā, therefore, seeing him repeatedly requesting with respect, the Blessed One himself also said with respect, "Wait, Sāriputta." By this, it is indicated, "Do not request again and again; your request has already been accepted by me. Indeed, by accepting your request before, I have promulgated so many training rules in this much time. The time for my disciples to be authorized to recite the Pātimokkha has not yet arrived. Even though you repeatedly indicate, by way of inference, 'This is the time, Blessed One,' that is not the time; rather, the Tathāgata alone will know the time there." Because "sik From the time of the promulgation of the training rule, only the Pātimokkha of the Command is recited. Thus, it refers to the training rule sufficient for the recitation of the Pātimokkha. "Therein" is a locative case expecting the request for the promulgation of the training rule, and only one word is stated, for its accomplishment, the other is accomplished. "The sphere of the disciples" rejects the view of the Elder Mahāpaduma, as stated in the Anugaṇṭhipada, which seems good. Reproach in person. Censure behind one's back. "Monks, by one who is not ten years old... ...for a dukkaṭa" (Mahāva. 75). The Blessed One promulgated this training rule when he was ten years a Buddha, because there was no such promulgation of a training rule for one who was not ten years old. At that time, it was not only those over ten years old who attained the seniority of ten years, therefore, it is established that this training rule was promulgated in Rājagaha before the rainy season retreat in Verañjā. When that is established, it is established that "the statement 'until the Saṅgha attained seniority' was also stated in the first request before this." In the commentary too, the statement of enumeration "two training rules" at the time of attaining seniority is stated with reference to the statement made in the first request. Otherwise, it would imply that only two, and no others, were at the time of attaining seniority. "Then the Venerable Sāriputta..." This is the explanation of the meaning from the beginning: It is said that this Venerable One, having attained arahatship by analyzing the Dharma discourse of a single verse received from the Elder Assaji into hundreds of thousands of methods, and standing in the knowledge of the perfection of a disciple, thought, "Oh, how powerful is this good Dharma, which, even without the master of the Dharma, and merely heard from afar, generated great special qualities in me. May this good Dharma endure for a long time!" And so, reflecting on "which of the Buddhas, the Blessed Ones... ...do not endure long," and having penetrated that meaning and the reason with his knowledge as a chief disciple, he thought, "The training rule for disciples..." having concluded "the cause for the long-standing of the other (doctrine)," he asked the Blessed One in order to create an opportunity to request the Vinaya ordinances. Then, when the opportunity to request the Vinaya ordinances arose in the answer to the question, he requested the Vinaya ordinances, saying, "Now is the time, O Blessed One; now is the time, O Fortunate One." Then the Blessed One, indicating that her request was accepted, that the time mentioned as "Now is the time, O Blessed One" was not the right time, and that the time was not for another matter, said, "Wait, you," and so on. Then the Blessed One, due to his request, and out of compassion for beings, in the manner of "Now at that time, the monks, without preceptors, without teachers, unadmonished," (Mahavagga 64) and so on, and due to the great expansion (of the Sangha), the Teacher laid down Vinaya acts for the disciples, such as the duties of preceptors, and the corresponding training rules. Then, in due course, he resided in Verañjā for the twelfth year. And at that time, when the causes for the long-standing (of the Dhamma) indicated by the Teacher had arisen, Venerable Sāriputta thought: "The greatness of the nine-fold teaching of the Teacher has now arisen, and many Vinaya ordinances have arisen, but the recitation of the Pātimokkha alone has not yet been permitted to the disciples. And that is done by a pure Sangha. The Sangha is also pure now, because the last (member) is a stream-enterer." Having thought thus, desiring to have the recitation of the Pātimokkha permitted, and by as many training rules as the recitation of the Pātimokkha is permitted, requesting the recitation of the Pātimokkha, preceded by the request for the laying down of those (rules), when the opportunity for the request arose, in the sequence of question and answer indicating previously arisen thoughts, he said, "Now is the time, O Blessed One," and so on. There, "May the Blessed One lay down a training rule for the disciples" refers to a training rule sufficient for the recitation of the Pātimokkha. This meaning should be explained by the Bhaddāli Sutta (Majjhima Nikāya 2.134 onwards). For there, even when many training rules had been laid down, and were being laid down, it was said, "Not yet, Bhaddāli, has the Teacher laid down a training rule for the disciples," and so on (Majjhima Nikāya 2.145), indicating that it was not yet laid down. Therefore, it should be understood that here too, it is said with reference to what is not yet laid down. Showing that