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"Leading others astray" doctrines are those who claim that there is leading others astray by knowing names and so on from hearing from others. The divisions of these, and of the Mahāsaṅghikas and others, are stated in the Kathāvatthu commentary. Here, in "the four paths and fruits," it should be understood that the supernormal powers and analytical knowledges are also included by the word "ca" (and). "Some" refers to those who uphold the scriptures, the Dhamma speakers. "Again, some" refers to those who uphold the practice, the Pamsukūlika elders. In "the others, however," and so on, this is the meaning: The Dhamma-speaking elders, having heard the Sutta brought by the Pamsukūlika elders, said: "As long as the Suttas stand, as long as the Vinaya shines, so long will they see light, just as when the sun has risen. "When the Suttas are not, and the Vinaya is forgotten, darkness will be in the world, just as when the sun has set. "When the Suttas are protected, the practice is protected. The wise one, firm in practice, does not fall from security." (A.N.A. 1.1.130) Bringing forth this Sutta, establishing their own view, they said that the practice, which stands by not committing pārājika offenses, and which is included in the practice, is itself the root of the scriptures. Therefore, he said: if five bhikkhus guard the four pārājikas… they will cause the Dispensation to grow and flourish. And when that time is exhausted, if a Vinaya-holder cannot find a modest group, it is proper for him to gather even the immodest ones who are established in their own nature, and with them, to share the Dhamma and the material things, to live in communion, to ordain many young men of good family, and to uphold the Dispensation. This is to be understood as succeeding. Desire to blame, and disparagement of a training rule in the presence of an ordained one— these are the two factors. The explanation of the Vilekhana training rule is finished. 3. Explanation of the Mohana training rule 444. In the third Pāli, "what more is there to say?" If there is a prior sitting in the Pātimokkha being recited in more detail than the two times seen by those other bhikkhus, then what is there to say about that? The meaning is that there is no release from an offense. And "he should be dealt with according to the Dhamma" —this "tanti" is a word used in the sense of "cause," meaning "by that." It means that he should be dealt with for that offense just as the Dhamma and Vinaya are established. Causing confusion, having heard it three times, and causing confusion with the intention to confuse— these are the three factors. The explanation of the Mohana training rule is finished. 4. Explanation of the Pahāra training rule 451. In the fourth Pāli, "with something connected to the body" —here, a blow thrown with a stone or the like is also included. 452. "With a passionate mind" is said with reference to the passion of bodily contact. But from a blow given with sexual passion, there is only a dukkaṭa in the case of men and so on. There is no offense even for one who, with the intention of freeing, pokes a snake or the like with the end of a stick and frees a frog or the like. Anger, and a blow to an ordained one not with the intention of freeing— these are the two factors. The explanation of the Pahāra training rule is finished. 5. Explanation of the Talasattika training rule 457. In the fifth, "because it was given not with the intention to strike, it is a dukkaṭa" —here, what is this dukkaṭa? Is it due to the blow, or due to the raising (of the hand)? It is due to the raising, not due to the blow. For when there is no intention to strike, no offense due to that is appropriate, but due to the raising But because it is not established by its own nature, a pācittiya offense did not arise from that cause. And because the application was made with an impure mind, it is not proper to say there is no offense here. Therefore, it should be understood that a dukkaṭa was stated. 458. "Before" refers to the immediately preceding training rule. The rest is just like the immediately preceding one. The commentary on the Talasattika training rule is finished. 6. Commentary on the Amūlaka training rule 459. In the sixth (rule), "while protecting oneself" this was said to show that it is not a groundless disparagement rooted in enmity. But at the moment of disparagement, a mind of anger arises. Therefore, "painful feeling" was stated. The rest is just as stated. The commentary on the Amūlaka training rule is finished. 7. Commentary on the Kukkuccuppādana training rule 464. In the seventh (rule), the desire for discomfort for an ordained monk, and causing remorse, are the two factors. The commentary on the Kukkuccuppādana training rule is finished. 8. Commentary on the Upassuti training rule 471. In the eighth (rule), "suti" means "is heard," a saying. "Upassuti" is near that. If "suti" is taken in the sense of "where it is heard," then it would mean standing near the place of hearing, in another place where it is not heard. And in the Commentary, "where one stands," etc., was said to show the meaning of the word "upassuti" itself, not merely the word "suti." 473. "Having one boundary" is said because of the common origin, sometimes from non-action, sometimes from action. The intention to admonish an ordained monk, and listening, are the two factors. The commentary on the Upassuti training rule is finished. 9. Commentary on the Khiyyana training rule 474. In the ninth (rule), the legality of the act, knowing it, and complaining after giving consent, are the three factors. The commentary on the Khiyyana training rule is finished. 10. Commentary on the Pakkamana training rule 481. In the tenth (rule), the legality of the judicial discussion, knowing that, and starting from the act, abandoning the arm's length of a co-resident in the same boundary, are the two factors. The commentary on the Pakkamana training rule is finished. 11. Commentary on the Dubbala training rule 484. In the eleventh (rule), for an ordained monk who has received consent according to the Dhamma... are two factors: having given the robe with the Saṅgha, and desiring to complain, complaining. The explanation of the precept concerning the weak is finished. 489. The twelfth is in the same manner as stated. The eighth chapter, Sahadhammika, is finished. 9. The Chapter on Kings 1. Explanation of the Precept concerning the Inner Palace 499. In the first Pāḷi of the ninth chapter, regarding "saṃsuddhagahaṇiko" (one whose womb is pure), "gahaṇī" here means the mother's womb, the part of the abdomen called the uterus. "Saṃsuddhagahaṇiko" means one whose womb is pure due to not having been touched by the semen of another man. There are three factors: being an anointed khattiya, both not having left the sleeping chamber, and passing the threshold without being noticed. The explanation of the precept concerning the Inner Palace is finished. 2. Explanation of the Precept concerning Jewels 506. In the second, regarding "āvasathassa" (of the dwelling), whether it be within the monastery grounds or elsewhere, any place where one dwells is called an āvasatha. "Chandenapi bhayenapī" (by desire or by fear): by desire in the case of carpenters and so forth, by fear in the case of royal favorites. "Ākiṇṇamanussepi jāte…pe… āsaṅkantī" (even when people become crowded…pe… they suspect): even if people become crowded in that deserted place afterwards, when dispersing and leaving, since no one else was seen, they suspect that very bhikkhu. "Patirūpaṃ" (suitable) means taking a paṃsukūla (rag-robe) oneself from suitable items, or showing suitable items to lay followers and others from unsuitable items, or commissioning them for meritorious deeds like cetiyas, or leaving without concern. "Samādapetvā" (having caused to be taken) means having requested. There are three factors: being another's property, the absence of the perception of a trusted acquisition or a paṃsukūla, and taking up without permission. The explanation of the precept concerning Jewels is finished. 3. Explanation of the Precept concerning Entering a Village at the Wrong Time 508. In the third Pāḷi, "bhayakathaṃ" (talk of fear) refers to talk arising from fear of kings or thieves, or fear of disease, non-humans, famine, or wilderness. "Visikhākathaṃ" (street talk) refers to talk about well-arranged streets and so forth. "Kumbhaṭṭhānakathaṃ" (water-pot place talk) refers to talk about water-drawing places, or talk about water-pot maids. "Pubbapetakathaṃ" (talk of former departed ones) refers to talk about deceased relatives. "Nānattakathaṃ" (diverse talk) refers to various kinds of useless talk, different from what has been stated and what will be stated. "Lokak" Regarding "khāyikā," it is a discourse that proceeds by explaining the nature of the world, such as "By whom was this world created?" Similarly, "samuddakkhāyikā" (discourse on the ocean) should be understood. "Iti bhavo iti abhavo" is a discourse that proceeds by saying something or other, a meaningless reason, a discourse on being and non-being. Here, "bhava" (being) is threefold: eternalism, growth, and sensual pleasure; "abhava" (non-being) is the opposite of these. Thus, with these six kinds of discourses on being and non-being, there are thirty-two kinds of animal discourses. Or, even if not explicitly mentioned in the Pāli, discourses on forests, mountains, rivers, and islands are included by the word "iti" and are called the thirty-two kinds of animal discourses. Here, the word "iti" is in the sense of "thus" or "of such a kind." The word "vā" is in the sense of "or" or "alternative." Therefore, the meaning to be taken is that one speaks such a kind of meaningless talk, or other similar talk. 512.