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Or, having taken water, he should sprinkle it outside, and having brought grass or clay, he should put it into that water, thus supplying the missing words. is to be understood. Therefore it is said, "even the amount of a cartload," and so on. This is the rule for putting in grass or clay. It is said in the Mātika, "grass or clay," thus it is said, or it is said in the commentaries. And this training rule is stated in terms of the object, referring to external use, because internal use will be explained separately. Both of these, considering them "with living beings," are said to be "offenses by enactment" because they are laid down for sprinkling without the intention to kill. However, if there is an intention to kill, the pācittiya offense is by another training rule, not by this one; this should be understood. The water having living beings, the knowledge that "living beings will die by sprinkling," and the sprinkling of grass, etc., with such water for some purpose without the intention to kill – these are the four factors here. The explanation of the training rule concerning living beings is finished. The second chapter on dwellings is finished. "The Chapter on Plants" is also its name. 3. The Chapter on Admonition 1. Explanation of the Training Rule on Admonition 144. In the first [rule] of the third chapter, "tiracchānabhūta" means "a being that obstructs," that is, an external being. "Samiddha" means complete. "Sahitattha" means meaningful. It is profound due to the profundity of its meaning, and so on. 145-147. "Parato" means further. "Karontova" means doing externally. "Vibhaṅga" means in the analysis of jhāna. "Caraṇa" means the path to Nibbāna. "Yadassa" means "that which is." "Dhāreti" means holds that which does not perish. "Parikathanattha" means for the purpose of explaining the Dhamma in a scattered discourse. The three kinds of "anumodanā" (rejoicing/blessing) are: the anumodanā connected with the benefits of giving at communal meals, etc., such as the Nidhikuṇḍa Sutta (Khp. 8.1 ff.); the anumodanā for auspicious occasions like house-warming ceremonies, etc., such as the Maṅgala Sutta (Khp. 5.1 ff.; Sn. Maṅgala Sutta); and the anumodanā for inauspicious occasions like meals for the deceased, etc., such as the Tirokuṭṭa Sutta (Khp. 7.1 ff.; Pv. 14 ff.) – these are the three anumodanā. "Kammākammavinicchaya" means the determination of what is kamma and what is not kamma, as stated in the chapter on kamma at the end of the Parivāra (Pari. 482 ff.). By means of concentration, it is by means of that preceded by tranquility. By means of insight, it is by means of dry insight, beginning with purity of view. For the sake of protecting one's own virtue, not depending on others, one is worthy to go in any direction, or they exist for him, or they are good in those directions, thus, one is a 'cātuddisa' (one who goes in all four directions). In the discipline, it is in the disciplinary restraint called the Pātimokkha restraint, or in the Vinaya Piṭaka which reveals it. To train, to teach, to make known. Proficient, committed to memory, it means they should be made proficient in both text and meaning, and committed to memory by being kept in the mouth. Here, they also make a connection based solely on the meaning. In the Abhidhamma, it is in the phenomena of name and form distinguished by characteristics, functions, etc. Formerly, it is said, the great elders, for the non-disappearance of the Pariyatti (scriptures), would assign to each group a portion of the Dhamma, such as the Dīgha Nikāya, saying, "You should preserve this from both the Pāli and the commentaries, and if you can, learn more." Thus, they would assign the entire Dhamma by way of texts. There, those bhikkhus were called by the name of the texts, such as Dīghabhāṇaka (reciters of the Dīgha Nikāya) and Majjhimabhāṇaka (reciters of the Majjhima Nikāya). And they were not allowed to abandon their assigned portion and learn another. Referring to that, it is said, "If he is a Majjhimabhāṇaka," and so on. There, the three lower sections are the Sagāthaka Vagga (Saṃ. Ni. 1.1 onwards), the Nidāna Vagga (Saṃ. Ni. 2.1 onwards), and the Khandha Vagga (Saṃ. Ni. 3.1 onwards), these three sections below the Mahāvagga. "From the Tikanipāta downwards" is said referring to the Ekakanipāta and Dukanipāta. The Dhammapada, together with its stories, should be learned by the Jātakabhāṇaka along with his Jātaka. "It is not permissible below that" is the opinion of the Mahāpaccarivāda. "From that," it means from the Dīgha Nikāya and so on. To learn by picking and choosing is not for the stability of the Saddhamma, nor for the bhikkhu's skill in connecting earlier and later parts, and so on. Therefore, "that is not permissible" is rejected. It is not said that something in the Abhidhamma should be learned, because here, one skilled in the Vinaya The divisions of the three baskets, and the path of calm and insight in the suttas, are not understood without the Abhidhamma text; it is like entering darkness. Therefore, it should be known that the understanding of Abhidhamma is said to be included in the understanding of the Suttas and Vinaya, and is not stated separately. Just as when it is said, "food should be eaten," even if "curry should be eaten" is not said, it is still said, because it is inseparable from it. This case should be seen in the same way. "With perfect words and phrases" means that in which the words and phrases, such as loose and tight, are perfect and complete. "Pori" means "of the city," meaning the speech of city dwellers. In "anelagaḷāya," "ela" means saliva, so it means "without any impediment." In "kalyāṇavākkaraṇo," "vākkaraṇa" is speech itself, the sound of utterance. "Kalyāṇavākkaraṇo" means one whose speech is beautiful and sweet. It is said that an ordained nun is only incapable of sexual intercourse, not of those in training or female novices, thus it says, "with a bhikkhunī's bodily contact," and so on. 148. "By heavy things" means by heavy articles. "Ekatoupasampannāya" is the locative case used in the sense of "for the purpose of." "Bhikkhunīs ordained by both" refers to those who have changed their gender, or the five hundred Sākiyan women. But for one who admonishes these who are ordained by both, it is still a pācittiya. 149. "Not wishing to go after being invited" means they are not wishing to go after being invited and after the meal is finished, but rather wish to stay there. "Yato" means "from the bhikkhunī's monastery." "Having requested" means having requested, "we too will stay with the admonition brought by you." "Tattha" means "in that bhikkhunī's monastery." For a bhikkhunī who spends the Rains in a residence without bhikkhus, it is a pācittiya; for one who leaves, it is a dukkaṭa. Addressing the question, "Which offense should be avoided?" he says, "that should be protected." That offense rooted in following the Rains should be protected, the intention being that there is a reason for no offense in the other case. Therefore, he says, "in times of danger," and so on. "For the purpose of admonition" means for the purpose of requesting admonition. "Dve tisso" means "by two or three," and this is the accusative case in the sense of "by means of." Anaṃ. "By that which is pleasing" means by that which generates faith, such as bodily action. "Let him accomplish" means let him accomplish the three trainings. Not having been appointed, the bhikkhunī being fully ordained, and the giving of the eight weighty rules by way of admonition – these are the three factors here. The explanation of the training rule concerning admonition is finished. 2. Explanation of the training rule concerning the setting sun 153. In the second [rule], "kokanada" means a special kind of lotus, which is said to have many petals and be rich in color. And here is the meaning: just as the lotus called kokanada, so too, see the Perfectly Enlightened One, Angirasa, whose face is like a blooming lotus, whose excellent fragrance has not faded, who shines forth in the pure sky like the sun, burning with his own splendor, and radiating light from his limbs. "Rajoharaṇa" means "that which wipes away dust from the body," thus "rajoharaṇa" is the name for a wiping cloth. A verse spoken preceded by the emission of light is called an "obhāsagāthā" (verse of light). However, in the Visuddhimagga and other texts (Visuddhi. 2.386), the "obhāsagāthā" is stated as "passion is dust, but it is not called fine dust," and so on, but this is not the verse "adhicetaso." And this is not the udāna verse of Cūḷapanthaka Thera in the Udāna Pāḷi, nor is it said there to be the udāna verse of Ekudāniya Thera (Theragā. 1.67, explanation of Ekudāniya Thera's verse). However, since it is stated in the Pāḷi itself here, it should be taken as an udāna verse of the Thera. And here, even if one admonishes without the weighty rules, it is still an offense of expiation. The setting of the sun, the bhikkhunī being fully ordained, and the admonition – these are the three factors here. The explanation of the training rule concerning the setting sun is finished. 3. Explanation of the training rule concerning the bhikkhunī's dwelling 162. The third is straightforward. Going to the dwelling, the bhikkhunī being fully ordained, the absence of a proper time, and admonishing with the weighty rules – these are the four factors here. The explanation of the training rule concerning the bhikkhunī's dwelling is finished. 4. Explanation of the training rule concerning material gain 164. In the fourth [rule], even if one is indifferent to material gain, but speaks with the perception that one is admonishing for the sake of material gain, there is no offense, because the training rule is concerned with intention. The rest here is straightforward. Being fully ordained, Having received permission according to the Dhamma, Being free from material desire,