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or for the purpose of taking property, there is no offense. For royal officers, if they speak, pointing out, "This one is a thief," it is a capital offense. But for monks, or for park-keepers and the like, if someone says in their presence, "So-and-so is a thief, he did such-and-such," and relying on that statement, the monk tells the royal officers through the park-keepers and the like, and has them punished, it is not a capital offense for the monk, because he did not tell the royal officers directly. And it should be understood that those to whom it was said did not themselves punish the thief. Even if one commands, "You seize his property," if another seizes it, the one who commanded is not guilty, because the intention has changed. "One who does his bidding" this is said in a general sense. Even for royal officers who do not do one's bidding, if one points out and says, "Have the property seized by him brought, but do not punish him," and a punishment is inflicted, it is not a capital offense, because the infliction of punishment was forbidden, just as when one commands, "Steal such-and-such a thing," and then, when remorse arises, one forbids it again (Parajika 121). Just as in accepting slaves and the like, making a share for that purpose is a dukkaṭa for monks, so it says, "An improper share is not allowed." But if a monk goes to traders for the purpose of a field or the like and makes a share, that is not improper for everyone as in accepting a field or the like, because it belonged to the Sangha from before. But for the monk himself, there are offenses due to his action. However, for the purpose of slaves and the like, it is certainly permissible for a monk, when asked by a trader, to state the proper procedure that has arisen for the Sangha, and to have park-keepers and the like make a share. But a monk may even make a proper share for a monastery site and the like by himself. "Said to nuns" means said to nuns who ask for protection, whether specifically or generally. No decision on asking for protection, not every rule's decision, because the rule is specific. Therefore it is said "even for a bhikkhunī," etc. Making half without being drawn in, and ending in half, these are two factors. The explanation of the first Saṅghādisesa rule is finished. 2. The explanation of the second Saṅghādisesa rule 683. In the Pāli, in the second (rule), in "the group of Mallas, the group of Bhaṭiputtas, etc.": the group of Malla kings is the Malla group. Bhaṭiputtas are certain group leaders; their group. But some say: "The Malla group is a group of merit-makers devoted to Nārāyaṇa. Similarly, the Bhaṭiputta group is a group devoted to Kumāra." A Dhamma group is a group of various kinds of merit-makers in the Dispensation or in the world. A group that makes perfumes is a guild of perfumers. A group of weavers, etc., is a guild of cloth-makers. "Kappagatika" means having attained the state of suitability, meaning one who has previously gone forth. 685. In the Pāli, "vuṭṭhāpeti" means "to give ordination." They say that for one who ordains even one who is not suitable, there is a dukkaṭa. Because it is to be incurred even by one whose taints are destroyed, "three thoughts" is said. Having been stolen, knowing that, and ordaining without permission: these are two factors. The explanation of the second Saṅghādisesa rule is finished. 3. The explanation of the third Saṅghādisesa rule 692. In the third (rule), "transgressing the boundary" means transgressing the boundary of another village. For it is said: "She should go to another village." Unlike in the rule concerning entering a village at the wrong time, where it says "entering the precincts of an un-demarcated (area)," here in the Pāli, it says "transgressing." Therefore, when entering a village, transgressing the precincts, which is the second stone's throw from the house-precinct, means transgressing the area suitable for demarcation, which is the first stone's throw. Thus, it says: "She transgresses the area suitable for demarcation with one foot." "In the middle" means in the middle of the village. "Afterwards" means at a later time. By "because it is common to four villages," it means entering any of the four villages from the monastery "is proper" - here, the reason is stated. "Crossing to the other bank" means without entering the river, leaping from this bank, or by air, etc., crossing to the other bank. "Comes to this bank, it is an offense" - this is said because of having descended to go to the other side. "In such a forest" means in a forest outside the city pillar. "By 'therefore' etc." shows that even if the range of sight is absent, an offense occurs if the range of hearing is present. "Takes another path" means takes it due to being lost, not to abandon the second person. Therefore, no offense. "Being alone without danger, and going to another village etc. without emergency" - these are two factors. The explanation of the third Saṅghādisesa training rule is finished. 4. Explanation of the Fourth Saṅghādisesa Training Rule 694. In the fourth, "of the group of doers" refers to those who have resolved that this action should be done. Some say "standing together at the time of the kammavācā." "In the practice of extrication" means in the practice that is the cause of extrication. 698. "When the group of doers is not present in the Pāḷi" - here, if they exist, one should go even very far and ask them. But if there is an obstacle, it is proper to remove one who is behaving correctly. "Being suspended by a legal act, and removal for an unauthorized reason" - these are two factors. The explanation of the fourth Saṅghādisesa training rule is finished. 5. Explanation of the Fifth Saṅghādisesa Training Rule 701. In the fifth, the statement in the Mahāaṭṭhakathā, "not knowing, she receives" etc., agrees with the Pāḷi. "Being wet on both sides, and taking something other than water or a toothpick with one's own hand and consuming it" - these are two factors. The explanation of the fifth Saṅghādisesa training rule is finished. 6. Explanation of the Sixth Saṅghādisesa Training Rule 705. In the sixth, "there is no reception by him" means for the one sent away, there is no reception by the other from her hand, for the reason stated "does not give." "Conditions for consumption" means conditions for the completion of the meal for the one sent away. A man is wet, knowing that, for an unauthorized reason the instigation, by him taking the other, until the end of the meal: these are three factors. The explanation of the sixth Saṅghādisesa training rule is finished. 709-727. From the seventh up to the end of the tenth are indeed clear. The method of explaining the Saṅghādisesas is finished. 3. The Nissaggiya Section 2. The explanation of the second Nissaggiya-Pācittiya training rule and so on 733. Even among the Nissaggiyas, the first is indeed clear. 740. In the second (rule), "I give to the venerable one" – thus received – (it is) received after relinquishing. Even after receiving what was relinquished, that which was given by the donors for a specific purpose, should be given there itself. Therefore it is said, "It should be presented just as it was given." The state of being an unseasonable robe, knowing that, causing it to be distributed as a seasonable robe by way of a pretext, the receiving: these are three factors. 743. In the third (rule), "mine" means "this robe is indeed mine." The state of being fully ordained, of a robe that is not subject to exchange or determination, the act of not relinquishing it with one's own perception, and so on: these are two factors. 748-752. In the fourth (rule), "having given brought ghee" means having given for oneself. "Should cook a pair" means ghee and oil should be cooked together. The desire to take by pretext, the request of another, the receiving: these are three factors. 753. In the fifth (rule), "she" (refers to) Thullanandā. "This one" (refers to) a probationer. "Having caused to be known" means "having caused to understand" is said here. But in the Mātika Commentary, "having exchanged another thing with one's own allowable requisites, saying 'bring this thing'" (Kankha. Comm. Explanation of the training rule concerning causing another to exchange) is said. 758. In the sixth (rule), "of the robe-dealer" means of the cloth merchant. 764. In the seventh (rule), "by one who has been requested" means even by one who has requested oneself, this is the meaning. 769-789. From the eighth up to the twelfth are indeed clear. The method of explaining the Nissaggiyas is finished. 4. The Pācittiya Section 1. The Garlic Chapter 1. The explanation of the first training rule concerning garlic and so on 797. Among the Pācittiyas, in the first of the Garlic Chapter, "badarasāḷava" is, having dried jujube fruits, a dish variation to be made with them. Raw Magadhan garlic, and the act of eating it: these are two factors. 799-812. The second and so on have clear meanings. 815. In the sixth (rule), the Pāli (text). “Having thrown down” means having made fall. 817. “Curd-whey” means the clear water in curd. “Meat-broth, milk, etc.” means meat-broth, milk, etc. Two factors: the monk eating being within arm’s reach, and the taking of water or a fan. 822. In the seventh, “obtained without declaration” means obtained without one’s own declaration. “Contradictory in earlier and later parts” refers to the contradiction with the statement of a dukkaṭa for causing it to be done, when it says a pācittiya for doing it oneself. Therefore, it says “for it is not,” etc., or it refers to the contradiction with the statement “obtained without declaration,” etc. For even a declaration by another is indeed obtained without declaration. Two factors: the declaration of raw grain, etc., and the consuming of it by roasting, etc. 824. In the eighth, “obtained” means acquired.