English
Others say, "by the number of families he went to for a specific purpose." Acceptance of an invitation for one of the five kinds of food, not asking a resident monk, going from the invited house to another house, not exceeding midday, and the absence of a specific reason — these are the five factors here. The explanation of the Cāritta training rule is finished. 7. Explanation of the Mahānāma training rule 303. In the seventh (rule), Mahānāma is the son of Sukkodana, and the elder brother of Thera Anuruddha and the Teacher. Thera Ānanda is the son of Amitodana, but Thera Nanda is the son of Suddhodana himself. 305. In the Pāli (text), "you shall bring the time" means "you shall spend today's time, or you shall bring medicine tomorrow." In the third section, (it is said) "there is an invitation limited by medicine and limited by night," the specified medicine should be taken only within the specified time, not beyond that. Otherwise, it should be understood that there is no separate purpose. The Sangha's invitation is limited, beyond that b a request for medicine, not being sick— these are the three factors here. The commentary on the training rule concerning Mahānāma is finished. 8. Commentary on the training rule concerning an army on the march 315. In the eighth, "each one" here includes an army of two divisions or an army of three divisions. Going to see an army of four divisions on the march without such a reason, seeing it in an unauthorized place— these are the two factors here. The commentary on the training rule concerning an army on the march is finished. 9. Commentary on the training rule concerning an army camp 319. In the ninth, the fourth sunset of the army, not being sick— these are the two factors here. The commentary on the training rule concerning an army camp is finished. 10. Commentary on the training rule concerning a mock battle 322. In the tenth, in the Pāli, "how many marks have you obtained?" means "how many have you obtained?" Going to see a mock battle, etc., without such a reason, seeing it in an unauthorized place— these are the two factors here. The commentary on the training rule concerning a mock battle is finished. The chapter on the naked ascetics, the fifth, is finished. 6. The chapter on drinking intoxicants 1. Commentary on the training rule concerning drinking intoxicants 328. In the first of the sixth chapter, in the Pāli, "mixed with yeast" means made by adding yeast, which is a kind of grain sprout, a starter for intoxicants, without adding flour, cakes, etc. "Mixed with ingredients" means mixed with many ingredients like mustard, etc. The juice of flowers like honey, palm, coconut, etc., long fermented, is called flower liquor. Similarly, fruit liquor from jackfruit, etc. Grape juice is honey liquor. Sugarcane juice is molasses liquor. The juice of various ingredients like the three fruits, the three pungent spices, etc., long fermented, is mixed with ingredients. "From the time of the seed" means from the time the aforementioned flour, etc., were placed in a vessel to become intoxicants. 329. Salted sour gruel and thread are special medicines compounded with many material ingredients. The worldly blameworthiness of the training rules concerning an army on the march in cases where there is no intention and it is a worldly offense is as stated before. Therefore, without saying anything there, here, to show the special worldly blameworthiness, etc., even in the case of no intention, due to unwholesome intention, which is not common to them, it is said, " It should be understood that it is said with phrases like ‘because of not knowing the object’. What needs to be said here has been extensively explained in the commentary on the first Pārājika, in the Sāratthadīpanī, by way of correcting mistaken points, so it should be taken from there. The state of being intoxicants, and the drinking of them— these are the two factors here. The commentary on the training rule concerning drinking intoxicants is finished. 2. Commentary on the training rule concerning poking with a finger 330. In the second, the intention to joke, and touching the body of an ordained person with one's body— these are the two factors here. The commentary on the training rule concerning poking with a finger is finished. 3. Commentary on the training rule concerning playful splashing 338. In the third, in the Pāli text, regarding 'playful splashing' and 'perceiving it as playful splashing', the meaning should be understood as performing playful splashing when there is a need for mindfulness, by taking it as playful splashing, in the sense of taking mere floating and so on as being playful splashing. 'Ussārento' means pulling a boat that is in the water onto the shore. Regarding 'in cases of falling and rising', it is said with reference to a single piece of wood thrown into the water to move by falling and rising like a frog's movement on the surface of the water. Being above the ankles in water, and playing with the intention to joke— these are the two factors. The commentary on the training rule concerning playful splashing is finished. 4. Commentary on the training rule concerning disrespect 344. In the fourth, 'suttānuloma' means the great authorities. They also call it the Aṭṭhakathā. Speaking to an ordained person in a prescribed manner, and acting disrespectfully— these are the two factors. The commentary on the training rule concerning disrespect is finished. 5. Commentary on the training rule concerning frightening 345. In the fifth, being an ordained person, and making an effort with the intention to frighten them in their sight or hearing— these are the two factors. The commentary on the training rule concerning frightening is finished. 6. Commentary on the training rule concerning fire 354. In the sixth, 'alātaṃ patitaṃ' means a firebrand that has fallen outside the fire-pot. 'Vijjāhtaṃ' means there is an offense of Pācittiya for one who puts out a firebrand and then puts it into the fire-pot and rekindles it, and likewise for one who throws in mere fuel, and for one who rekindles a fire-pot that has gone out with a mouth-breeze and so on. The absence of a reason such as illness, and the intention to separate. are combined, three factors. The explanation of the training rule on fire is finished. 7. The explanation of the training rule on bathing 357. In the seventh Pāli text, "the city was closed off" means that the king, wishing to bathe for a long time, gave permission saying, "I will stay in the outer garden, guarded; close off the city and protect it." They closed it off, so it should be understood. "Undamaged" means not destroyed, the intention being that on that day, as soon as one awakens, one takes on adornments again. In the Middle Country, bathing in less than a month, and the absence of seasons, are two factors. The explanation of the training rule on bathing is finished. 8. The explanation of the training rule on discolouring 368. In the eighth, "with a newly acquired robe" means that even a robe previously not made permissible, received temporarily for a few days for wearing, is included, so they say. 369. "New means not made permissible" because it is stated generally, a robe used by another bhikkhu after giving a marking point, or given by him, or received from him and given by anyone else, is already made permissible and is not called new, so it should be understood. "To wear or to put on" because it is stated, even a shoulder-cloth, being something to be put on, should be made permissible, so they say. "Leather-worker's blue" means blue used to make leather blue. Some say it is naturally blue. The non-permissibility of the aforementioned robe, its being an undamaged robe, and its being for wearing, are three factors. The explanation of the training rule on discolouring is finished. 9. The explanation of the training rule on designation 374. In the ninth, "by whom" means with whom, or in whose presence. The non-revocation of what was designated by oneself, the robe being unsuitable for designation, and its use without trust, are three factors. The explanation of the training rule on designation is finished. 10. The explanation of the training rule on hiding a robe 378. In the tenth Pāli text, "even with the intention of joking" means that by the word "even," it also includes one who intends to cause suffering out of anger with a non-thieving mind, and one who intends to reveal a fault. Therefore it is said "three kinds of feeling." Of an ordained person, a bowl, etc. concealment, and the desire to harm, etc. - these are two factors. The commentary on the training rule concerning the concealment of robes is finished. The sixth chapter on drinking intoxicants is finished. 7. The Chapter on Living Beings 1. Commentary on the Training Rule concerning Intentionally Killing a Living Being 382. In the first [rule] of the seventh [chapter], "he shoots an arrow at a target" is an archer. The connection is that "no life whatsoever exists separately here." There, "living beings" means beings. "One should undertake the practice with diligence" means that one should reflect thus: "so that no harm comes to living beings," and then undertake practices such as heating and sweeping. The rest is in the same manner as stated. The commentary on the training rule concerning intentionally killing a living being is finished. 2. Commentary on the Training Rule concerning Water with Living Beings 387. In the second [rule], "in a place suitable for water storage" means on ground with mud, stones, etc. There, means in water that has been poured and is suitable. The rest is in the same manner as stated. The commentary on the training rule concerning water with living beings is finished. 3. Commentary on the Training Rule concerning Overturning 392. In the third [rule], because it is said, "having gone to that bhikkhu,"