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for one who overturns in the presence of the bhikkhu whose case was settled by an act of the Sangha, there is an offense of expiation. But if it is done in his absence, it is merely an offense of wrong-doing. 395. Because it is said, "If one overturns, perceiving a lawful act as unlawful, there is no offense," overturning itself is not unwholesome, like disrespect, etc., but it becomes unwholesome only by overturning with the perception of a lawful act and with doubt. That it was settled lawfully, knowledge [of this], and overturning - these are the three factors. The commentary on the training rule concerning overturning is finished. 4. Commentary on the Training Rule concerning a Grave Offense 399. In the fourth [rule], "he commits an offense" is stated in the context of abandoning the burden. "The person concerned" means the person who committed the offense. For if there is a desire to conceal, then it is necessarily said to be reported to another, and reporting to the person concerned is not reporting, so the meaning is that it is concealment. "The end is cut off" means that even if there is an abandonment of the burden with the intention "I will conceal it," the end of the offense, which goes through a succession of persons, is cut off. 400. "For one who is not fully ordained, emission of semen and bodily contact - this is a grave offense..." "Ajjhācāra" (transgression) is in the commentary on the training rule concerning the disclosure of a grave offense, "For one not fully ordained... ...the first five training rules are called a grave offense (duṭṭhulla ajjhācāra); the rest are not grave. But emission of semen, bodily contact, and self-gratification are called his ajjhācāra (transgression)." (Pāci. aṭṭha. 82) It should be examined if this contradicts that statement. Here, for one who conceals out of personal affection, at the moment of concealment, out of fear that "others will blame," aversion arises, and thus it is said to be "painful feeling." There are two factors: knowing the grave offense of a fully ordained person, and laying down the burden with the desire to conceal it. The explanation of the training rule concerning grave offenses is finished. 5. Explanation of the Training Rule Concerning One Under Twenty Years Old 402. In the fifth, "skill in forms" is the skill of a money-changer. "Gabbhavīso" (twenty from conception) means his twentieth year is complete, including the time spent in the womb. 404. "Nikkhamanīyapuṇṇamāsī" (the full moon of departure) is the full moon of the Sāvaṇa month, the full moon immediately after the Āsāḷhī full moon. "Pāṭipadadivase" (on the first day) means on the day of the latter vassūpanāyikā (rainy season retreat entry). The meaning is: they ordain one who was born at the Mahāpavāraṇā (Great Invitation) after dwelling twelve months in the mother's womb. According to the saying, "A month is thirty days and nights, a year is twelve months," (A. Ni. 3.71; 8.43; Vibha. 1023) it is said that "four months are lost." "Vassaṃ ukkaḍḍhanti" (they postpone the year) means they pull the year upwards, they discard "one month as an extra month" and approach the year. Therefore, every third year is a thirteen-month year. "Taking those two months" means from the Nikkhamanīyapuṇṇamāsī up to the Mahāpavāraṇā, which is the day of birth. Taking the two months obtained from the extra month for the sake of those two months that have not yet come. Therefore it is said, "He who will be twenty years old after having made the pavāraṇā," and so on. "Being without doubt" means taking one extra month for eighteen years, and then for twenty years, by the loss of four months for the sake of the fourteenth day, always a full twenty years. It is said with reference to a hundred. Having invited, he will be twenty years old. The meaning is that after the days of the great invitation have passed, he will be twenty years old including the years in the womb. Therefore, because the months in the womb are also included in the count, therefore. Twenty-one years old is said with reference to twenty years by birth. 406. Ordains another: he ordains, having become an upajjhāya or an ācariya. He too: the one ordaining is also not fully ordained. Being less than twenty years old, and knowing that, ordaining as an upajjhāya—these are two factors. The explanation of the training rule concerning one less than twenty years old is finished. 6. Explanation of the Training Rule Concerning a Thief-Caravan 409. In the sixth, the state of being a thief-caravan, knowing the arrangement, and going without suspicion—these are three factors. The explanation of the training rule concerning a thief-caravan is finished. 412. The seventh is just as explained. 8. Explanation of the Ariṭṭha Training Rule 417. In the eighth, "antarāya" means that which comes in between, that which comes in the middle, an obstacle, an immediate misfortune, etc. "Ānantariya dhammā" means states such as volitions that are appointed to produce results in the immediately succeeding existence. "Not for heaven" is said because the act of defiling a bhikkhunī is not an ānantariya kamma. However, for one who forcibly defiles noble female disciples or a virtuous ordinary person, it is indeed an ānantariya kamma. But "mokkhantarāyikatā" (an obstacle to liberation) is said because for one who defiles even a wanton but otherwise normal bhikkhunī, there is no arising of the path in that existence. In that existence, the unchangeable, the states of fixed wrong view, are only the ahetuka, akiriya, natthika views. The inclusion of eunuchs, etc., is merely an example. All rebirths with two roots or no roots are obstacles to vipāka, because even for those with two roots, the path does not arise. This is Ariṭṭha. "Rasena rasanti" means equating the enjoyment of the five sense pleasures with the taste of blameless use of requisites. "Upanento viya" means as if joining, or that is the reading. "Aṭṭhikaṅkalūpamāti" (like a skeleton of bones): here, a bone itself is called a skeleton due to its lack of flesh. In the sense of breaking. by the meaning of necessarily falling. By the meaning of 'adhikuṭṭana' is by the meaning of 'excessively pounding'. In the Pāli, "Thus by the Blessed One... ...I am not able to be an obstacle" this was said in accordance with the situation. However, if one does not accept it thus, but takes whatever was said by the Blessed One in another way, in a contrary manner, and even when others speak, does not abandon it, but continues to speak, then, according to the method stated, it is permissible to apply a formal act of admonition suitable for that, and to impose an offense, or to perform an act of suspension by taking any desired sign from the three (offenses) such as not seeing the offense. Even without a formal admonition, if, as soon as the bhikkhus say "Venerable sir, do not speak thus," he does not abandon the view, then it is permissible to perform an act of suspension even for a dukkaṭa offense, due to the non-abandonment of the view. This should be understood. The two factors are: the legal act, and non-abandonment upon admonition. The explanation of the training rule concerning Ariṭṭha is finished. 9. The explanation of the training rule concerning association with a suspended bhikkhu. 424. In the ninth (rule), because it is said "suspended, not reinstated," it should be understood that an act of suspension was performed for Ariṭṭha. 425. In the Pāli, because "in one covered place" is said generally, even if it is in different precincts, for one who does not know the rule, even an Arahant, and for those who follow a suspended bhikkhu, it is still a pācittiya offense for lying down in one covered place. The two factors are: not acting in accordance with the Dhamma, and knowing and engaging in association, etc. The explanation of the training rule concerning association with a suspended bhikkhu is finished. 10. The explanation of the training rule concerning Kaṇṭaka. 428. In the tenth (rule), 'pi' is an indeclinable particle in the sense of addressing. The rest is just as stated in the two immediately preceding training rules. The explanation of the training rule concerning Kaṇṭaka is finished. The seventh chapter, the chapter on living beings, is finished. 8. The chapter on those in Dhamma. 1. The explanation of the training rule concerning those in Dhamma. 434. In the first (rule) of the eighth chapter, the two factors are: speaking to one who is fully ordained with a prescribed word, and speaking thus to one who does not wish to train, by way of a hint. The explanation of the training rule concerning those in Dhamma is finished. 2. The explanation of the training rule concerning disparagement. 438. In the second (rule), 'alajjitā' means 'by shamelessness'. Thus in the remaining ones... i. The characteristic of shamelessness, such as intentionally committing an offense, is stated only for monks and nuns. For novices and others, and for householders, it should be understood in common, from transgressing their respective training rules and concealing them. The same method applies to the characteristic of shame. Even when remorse arises, if one acts by suppressing it, or acts by perceiving what is allowable as not allowable, they do so due to momentary shamelessness. Nevertheless, remorse and other distinctions are taken separately, so it should be understood. The Vajjiputtakas were expounders of ten points. Regarding the doctrines of "offering to others," "ignorance," "doubt," "leading others astray," and so on: "Offering to others" doctrines are those who, upon seeing the discharge of semen from deceivers claiming arahantship, maintain that "Māra-deities bring impurity." "Ignorance" doctrines are those who claim that arahants are ignorant of the names and so on of all men and women. "Doubt" doctrines are those who claim that there is doubt in the state of certainty regarding this.