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Speaking thus out of a desire for dispraise— These are the four factors here. The explanation of the training rule concerning material things is finished. 169. The fifth training rule concerning the giving of robes is clear. 6. Explanation of the training rule concerning the sewing of robes 176. In the sixth, "kathina observance" is said with reference to becoming a helper for fellow celibates who are making robes during the kathina month. "Having deceived" means not saying "for your relative," but only saying "for a certain bhikkhuni." Having heard "for a certain bhikkhuni," they thought she was not a relative, so it is said, "because they were engaged in what is not allowable." Belonging to a bhikkhuni who is not a relative, suitable for wearing as an undergarment or outer robe, sewing or causing to sew in the manner stated— these are the three factors here. The explanation of the training rule concerning the sewing of robes is finished. 7. Explanation of the training rule concerning arrangement 183. In the seventh, in the Pāli, "Let's go, sister, let's go, lady" is an arrangement initiated by a bhikkhu. The other is initiated by a bhikkhuni. "A single road" means a road counted as one journey. "Tomorrow" means the next day. "The day after tomorrow" means the third day. "The two kinds of manner stated" means the two kinds of manner stated are by foot and by wing. "The vicinity is not obtained" means the vicinity, such as the throwing of a clod of earth, that is stated for a village surrounded by a wall, etc., is not obtained here because of proximity. By this, it is intended that "village" here means only the area within the houses, not the entire village territory. Even there, where a vicinity is obtained, it shows that the offense occurs only upon entering the vicinity. Therefore, it is said, "separated by a ratana," etc. And here, entering the vicinity means entering within the vicinity. Even without entering there, if one goes by a road within half a yojana outside the vicinity, it is said that one goes having traversed all the village vicinity within half a yojana on both sides of the road. One who goes by a road outside half a yojana should not be counted by the village vicinity calculation, by the half-yojana calculation. It should be done without her. And if this is so, in the immediately preceding rule, for one going by boat along the village bank, an offense is established by counting the village precincts. For it is not possible to enter within the village precincts by boat. The junction of three roads is a crossroads. Here, "making an arrangement in this interval" means that it is not only in the aforementioned streets, etc., that making an arrangement is a dukkaṭa, but also on the intervening path. "For one who goes beyond half a yojana" means for one who goes beyond half a yojana where there is no village. For in any forest, even if it is village territory, where there is no village within half a yojana, that too is here intended as a village-less forest, not the Vindhya forests and so on. 185. "In a breach of the realm" means in the destruction of the realm. "Mounted on a wheel" means mounted on a posture-wheel or a cart-wheel. The five factors here are: making an arrangement with both and proceeding on the path, without a signal, without a fixed time, without an emergency, and going to another village or going beyond half a yojana. But for one who goes having made an arrangement with one who is fully ordained, etc., there is an offense according to the rule concerning women. The explanation of the rule on making arrangements is concluded. 8. The explanation of the rule on boarding a boat. 189. In the eighth [rule], "one bank... etc.... continuous" means the continuity with villages situated within half a yojana from the river. "One village-less forest" is said due to the absence of such situated villages. "Along the village-less bank," etc., is said with reference to a river more than half a yojana wide. For when going even through the middle of a river less wide than that, since both banks are reached within half a yojana, offenses should be determined by counting villages and by counting half-yojanas. Therefore it is said: "a yojana wide... etc.... offenses by counting half-yojanas." Thus, for a river less than a yojana, the counting of offenses is indeed said based on the bank reached within half a yojana. This supports what is said in "all commentaries," etc. Although there, some Regarding ponds and so on, a pācittiya is not stated, nevertheless, for one who acts playfully, a dukkaṭa is to be understood there. Even for one who first acts playfully, and later falls asleep in the boat, or for one who reflects properly, there is the possibility of an offense (patti) in entering another village, etc., due to the transgression of the rule, and it should be known that this training rule is said to have three states of mind. The rest is easily understood. The explanation of the training rule concerning boarding a boat is finished. 9. Explanation of the training rule concerning food prepared for oneself 197. In the ninth Pāli text, "a female trainee... (etc.)... except for five kinds of food, there is no offense in all others" - this was said with reference to no offense by this training rule. For one who consumes what has arisen from a request or conversation made by five fellow Dhamma-followers, there is only a dukkaṭa offense. A nun's having prepared it, knowing it thus, absence of a layperson's initiative, it being food, and consuming it - these are the five factors here. The explanation of the training rule concerning food prepared for oneself is finished. 10. Explanation of the training rule concerning sitting in a secluded place 198. In the tenth, "by Upananda's fourth training rule" refers to the training rule concerning sitting in a secluded place with a woman. But it should be understood that it is called thus because it is the fourth among those laid down concerning Upananda, even though it is the fifth in the Acelaka chapter. The explanation of the training rule concerning sitting in a secluded place is finished. The third chapter on Admonition is finished. 4. The Chapter on Food 1. Explanation of the training rule concerning food in a lodging house 206. In the first of the fourth chapter, "of these very ones" means "of these very sectarians." "Of so many" means "of so many in this sect." 208. "Going or coming" - this should be understood in terms of half a yojana. And what is laid down for others, or what is laid down generally by sectarians who are displeased with monks, is not suitable for monks. Food in a lodging house, not being ill, and eating without having stayed there - these are the three factors here. The explanation of the training rule concerning food in a lodging house is finished. 2. Explanation of the training rule concerning group meals 209. In the second, "abhimāreti" means "overcomes, defeats, O Blessed One." Archers employed for the purpose of killing. Is it not established from the saying, "He even had the king killed," that this training rule was laid down in the time of Ajātasattu? And if so, does the Pāli text, "Now at that time, a relative of the Magadhan king... had gone forth among the Ājīvakas... and spoke to Bimbisāra," etc., contradict this? It does not contradict. That Ājīvaka, it is said, from the time of Bimbisāra, from time to time, inviting monks and giving alms, even in the time of Ajātasattu, even when the training rule was laid down, sent a messenger to the monks, and the monks, feeling scruples, refused. Therefore, that story should be understood as shown from the very beginning. 215. A diverse kingdom, dissimilar from each other, is "virajjaṃ." Those who came from diverse regions are "verajjakā." And since they are of various kinds in terms of birth, clan, etc., therefore the meaning is "various people from diverse regions." 217-8. From the mere declaration in the story of this training rule, the meaning of "group meal" is established. Without stating that, it should be understood that in the word-division, the group meal is shown as merely from an invitation, which is not established (by the story alone). Therefore it says, "by two modes," etc. Since it is said, "by any expression whatsoever," even by a general name like "take food," etc., it becomes a group meal. But that scruple in the Pāli regarding the saying "eat right here" in stories of journeying, etc., that too should be understood as done because it was said taking the name of rice, etc. "They take together" means they stand together and take, without letting go of each other's twelve-cubit distance. Since it is said, "Give food to all four of us," and since in the Pāli (commentary) it is said, "You give food to one monk," etc., it is only an invitation by the name of food that constitutes a group meal. And even if it is invited by another, it should be seen that it applies to all who take it together. But for one who eats what was invited and taken separately, there is indeed an offense according to the training rules on choice food, etc. "Āgantukapaṭṭa" means having cut off, having placed it on a frame, having sewn a robe to be made. That which was said. 'He places' means he places one end on the robe by way of tying. 'He sews what has returned' means he turns the second end of that very thing and sews it on. 'He ties the temporary strip' means making it attached to the robe, he ties it again and again here and there with thread. 'He rubs' means taking it to measure, he rubs it with sticks and so on. 'He makes thread' means he twists it into a strand and so on. 'He winds' means he twists multi-strand thread with his hand or with a spindle-stick, making it one. 'He makes it revolve' means he makes a revolving stick-machine, into which they insert a ball of thread, place it in bamboo tubes and so on, make it revolve,