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that has fallen on coverings and then flowed from there. "Maṇḍapatthambha" means a branch-pavilion-post. "Uccāletvā" means having lifted up. "Tato" means from the old lodging. 88. "Mahāmattika" means wall-plaster. "Jātapathavitā" (being born of earth), "tathāsaññitā" (being so perceived), "khaṇanakhaṇāpanānaṃ aññatara" (one of digging or causing to dig) — these are the three factors here. The explanation of the training rule on digging the earth is finished. The first chapter on False Speech is finished. 2. The Chapter on Living Plants 1. Explanation of the Training Rule on Living Plants 89. In the first (rule) of the second chapter, "niggahetuṃ asakkonto" (unable to restrain) means, even having seen the son brought by the deity to prevent cutting when the branch was being cut in the Sākhaṭṭhaka mansion, he was unable to stop the force of the axe-blow. "Rukkhadhamma" means in the way of a tree. For not being disturbed by cutting and so on, like trees, is called "Rukkhadhamma". "Uppatita" means arisen. "Bhanta" means running. "Vārayeti" means he should restrain. "Itaro" (the other) means, one who does not restrain arisen anger, like a person who merely holds the reins of kings and viceroys, is not an excellent charioteer. "Visaṭaṃ" (spread) means like the venom of a black snake, which has spread and pervaded the body following the fang-wound. "Jahāti orapāraṃ" (abandons this shore and the other) means he abandons the five lower fetters by the third path. For "orapāra" is indeed called the near shore. Or, the meaning is that a bhikkhu who has subdued anger by the third path, abandons this shore and the other by the path of arahantship. There, "ora" means one's own existence, or internal sense-bases... Sense-bases. The other shore, indeed, is the state of another self, or external sense-bases. But abandoning desire and lust in both of these, one is said to "abandon this shore." 90. 'They come to be' means 'they grow'. 'They were' means 'they came into being'. Therefore it is said, "born and grown." 'Village of beings' means a collection of great elements united as green grass and so on. To show the absence of a village apart from these, it is said, "or indeed a village of beings." Referring to the root meaning of 'pā' in the word 'pātabya' as 'to drink/consume', it is said, "to be consumed." And that consumability is indeed cutting and so on, therefore it is said, "born from that... (etc.)... cutting and other conditions of the village of beings." 91. The word 'jāta' here is a synonym for 'vijāta' (born/produced). As in "a woman who has given birth to a son" and so on, it is a word for 'produced', therefore it is said "produced". The meaning is 'leaves and roots that have come into being'. 'Showing them' means showing those seeds. By means of showing the effect, the cause is also understood, therefore it is said, "the seed is shown by that which has arisen from the seed." 92. By "the village of beings arisen from the seed is the seed," with the elision of the latter word, it shows that this usage is like "the flower arisen from the lotus plant is the lotus" and so on. When it says "that seed is called the village of beings," it refers to the leaves and roots that have come into being. 'As heard' means 'as per the text'. Because "intentionally" is said, even knowing its attachment to the body, one rises. It is permissible due to the absence of the perception "I will remove it." By the term 'anantaka', a mustard-seed-sized thing is taken. And this is the name of that kind of moss. Due to the absence of roots and leaves, it is called "an incomplete village of beings." It is included in the seed-village. Even if not growing, because it has the root of a village of beings, it is said, "it is included in the rootless village of beings." It speaks making it specific to the coconut. 'Seleyyaka' is a kind of fragrance born from stone. 'From the time of flowering onwards' means 'from the time of blooming onwards'. 'Taking the umbrella' means 'taking the bloomed one'. But a bud, even without disturbing the tree bark, is not permissible to take, (it must be) fully bloomed. is proper. By hand-restlessness means by hand-fickleness. “Water should not be stored” – this was said with reference to one’s own drinking water; but for others, it is proper, as they are not favored. Therefore, it says, “by one who desires to eat it himself.” For trees whose branches grow, meaning they grow even if the root is not covered, but only a little leaf emerges. In that case, it is proper to split even what is not made permissible, such as cut coconut or bamboo poles. Since it is said, “I will show the walking place,” there is no fault for one who steps merely with the intention of walking, or with the intention of going on a path, or for one who sits with the intention of sitting on grass. By monastic customs means by the permissible practices of monastics; even seeds that are not seed-producing, due to their permissible nature, are called “monastic customs.” Non-seed-producing means young mango fruits and the like. Seed-producing means that from which the seed should be separated, like jackfruit. Having said “permissible” – although stated in the sense of a prior action, it is not proper to do it beforehand, because the rule is that a wound should be made in the seed-group with fire or a knife at the moment of speaking. And it should be shown as merely cutting or breaking, without doing it in two ways. And it should be done by the bhikkhu only after being told “make it permissible” in some language. This is because the act of causing it to be made permissible is already emphasized from the beginning for the purpose of freeing the seed-group. Since it is said, “it is proper to do it even in a pot,” it is indeed proper to pierce the pulp or seed that has been removed from the pot, wherever it may be. Living plant, perception of a living plant, and causing to be damaged or causing to be damaged – these are the three factors here. The commentary on the Living Plant Training Rule is finished. 2. Commentary on the Evasive Answer Training Rule 94. In the second, “another word” means he responds to the word spoken by others to reveal a fault with another word that is inappropriate for it. 98. That word which arises by way of responding with one thing for another, that is, setting aside the matter asked, another He says 'speaking, proclaiming' is 'speaking otherwise'. This is the name for 'acting otherwise with otherwise'. This is the name for 'being silent' is the name for 'silence', or this is the reading. To impute 'speaking otherwise' means to impute 'otherwise speech'. 'Troublesome' means 'being troublesome'. 99. In the Pāli, 'not wishing to reveal' means 'wishing to conceal'. 100. When 'speaking otherwise' is not imputed, the mentioned dukkata is applicable according to the 'acting otherwise with otherwise' found in the Pāli. But according to the method found in the commentary, for one acting otherwise with otherwise through false speech, there is a dukkata together with a pācittiya. When imputed, there is a pācittiya by this [rule] alone. Some, however, say 'two pācittiyas together with the pācittiya for false speech'; this should be investigated. It should be understood that even for the first offender, there is no offense for false speech by this [rule] alone. Being imputed by a formal act, being interrogated concerning an offense or a matter, acting otherwise with otherwise out of a wish to conceal, and silence— these are the three factors here. The explanation of the training rule concerning 'speaking otherwise' is concluded. 3. The explanation of the training rule concerning 'complaining' 103. In the third [rule], because the root 'jhe' has many meanings, including 'to think', and because the meaning 'to look' is possible, it is said 'olokāpentī' (making look). Regarding 'chandāya' (by desire), he says it is a gender inversion, [meaning] 'chandena' (by desire). 105. To speak ill of a bhikkhu to others, intending to make them think him bad, is called 'complaining' (ujjāpana). But to reveal a bhikkhu's fault by conversing among themselves without speaking to others is called 'grumbling' (khiyyana); this is the distinction between them. 106. 'He makes another unordained person complain' means he makes an unordained person complain. Or 'in his presence' means in the presence of that unordained person, he grumbles about that ordained person approved by the Sangha. Here too, because complaining, etc., can occur through false speech, it should be understood that the places of dukkata and the non-offense for the first offender are stated by this training rule alone, as the pācittiya for false speech is not always applicable. Being approved by a formal act, being ordained, not going to an improper destination, wishing to speak ill of him Ah, to whom he speaks. His full ordination, or reproaching or grumbling – these are the six factors here. The explanation of the training rule concerning reproaching is finished. 4. Explanation of the First Lodging Training Rule 110. In the fourth, "unidentified" means "unclear". However, taking the specific meaning of placing (them) in pavilions and so forth for eight months, the intention is that the training rule was first laid down by the Blessed One, and by the statement "Monks, I allow eight months" and so on, it was revealed as if it were a subsequent enactment, but a separate subsequent enactment was not stated. In the Parivāra, however, this statement of allowance is considered a place for a subsequent enactment, and it is said, "There is one subsequent enactment" (Pari. 65-67). "Newly woven" means a bed now wrapped with a thread that has passed through the warp. "Covered" means covered with suitable leather. For these do not quickly perish in the rain. "One who practices in the open air to the utmost" – this is merely to show his easy practice;