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And some, like one with a severed hand, though not having attained it due to being prohibited, is well-expelled. The meaning is that one like a paṇḍaka (eunuch) is badly expelled. The explanation of the section on twos is finished. The explanation of the section on threes 323. Among the threes, "offense of causing blood to flow" means a pārājika offense. By "addressing with 'āvuso'" means by calling "āvuso". "Offense" means a dukkaṭa offense. Here, "the rest, both by night and by day" refers to all offenses, such as the first kathina (Pārā. 459), which are to be incurred at dawn, and are to be understood as falling into the third category, as they are to be incurred in the middle of night and day. Or, since they are to be incurred when dawn has risen, they are to be understood as falling into those to be incurred by day. However, offenses of admonishing bhikkhunīs when the sun has set, and the offense of standing with a man in the dark of night, are to be incurred only at night. Going to families before mealtime, not eating too much, and so on, are to be incurred only by day. But some say, "Sekhiya rules related to food, and group meals, and so on, are to be incurred only by day." Therefore, it should be understood that, excluding such offenses, the rest fall into the third category. "Not less than ten years old" is said because the training rule is laid down only for a child of ten years. The offense of improper conduct towards co-residents and pupils, and giving reliance to shameless ones, is incurred only by a ten-year-old. Not following the preceptor for two years, and so on, is incurred by those less than ten years old. "With an indeterminate mind" is said with reference to the subconscious mind of one who is sleeping. "Not inviting" means not inviting out of disrespect. Not inviting due to some reason, and then, when the Saṅgha invites on the fourteenth day of the dark fortnight, not inviting there out of disrespect, one incurs the same offense even in the dark fortnight; thus, the rule "only in the bright fortnight" is not seen. the last rainy season Having resided, one is allowed to make the pavāraṇā only on the last Katthika full moon. Therefore, it should be understood that one who incurs an offense due to not making the pavāraṇā, incurs it only in the moonlight. In "it is permissible in the moonlight" also, the same method applies. "Incurs an offense in winter without revoking" – by this, it shows that one who does not revoke incurs a dukkaṭa by the rule: "to undertake the four four-month periods of the rains." Due to not entering the rains, offenses like departing are incurred only in the rains. Enema-related actions, etc., only by a sick person. Actions like stepping with unwashed feet are incurred only inside. A bhikkhunī entering the monastery without asking, etc., is only within the boundary. One who has undertaken dependence, departing without asking, etc., is only outside the boundary. In the recitation of the Pātimokkha, not revealing an existing offense, admonishing for an offense, ordaining one under twenty years, and all other offenses of unrighteous acts are only in the Saṅgha. In unrighteous group Uposatha, etc., also only amidst the group. Taking dependence from a shameless person, etc., is incurred only in the presence of that individual. Three unrighteous gifts to one not confused about the Vinaya: One who, though insane at the time of transgression, later, being sane, having intentionally incurred an offense, when later reproved by bhikkhus, though remembering, says "I do not remember"; And one who falsely says "I remember as if in a dream"; And one who says that everything done during insanity is permissible for everyone – the three gifts given to these three are unrighteous gifts to one not confused about the Vinaya. "Apakatatta" means one not skilled in the Vinaya. Therefore it is said: "He does not know offense and non-offense." "Action should be done only for those who do not abandon their view" – this means that for one being advised by bhikkhus, due to not abandoning their view, a dukkaṭa is incurred, or a pācittiya may also certainly arise. "Mukhālambarakaraṇādibheda" means varieties like playing mouth-drums, etc. "Upaghāteti" means destroys. "Bījaniggāhādika" means taking the fan and performing acts of appreciation, etc. The explanation of the Tika-vāra is finished. Here. Description of the Chapter on Fours 324. Among the fours, "soti" means household requisites. "To give the opening" means to open the chamber and give the key for opening, in order to place requisites inside. What is brought for the Sangha may also be put away inside by oneself. Therefore, it is said, "it is permissible to have it placed inside." Regarding the first offenders, it is said that the male gender arises first, so it is said, "according to what arose first." In the Pāli, "anāpatti vassacchedassa" means "there is no offense concerning the cutting of the rainy season retreat." "Mantabhāsā" means speaking with wisdom, with insight. "From the ninth bhikkhunī onwards" is said because, according to the statement "I allow, O bhikkhus, eight bhikkhunīs to be greeted according to seniority, and the rest according to agreement" (Cūḷava. 426), the first eight bhikkhunīs must be greeted. By saying, "Even one who says 'it is not permissible here' commits an offense in border regions," etc., it is shown that one who intentionally says what is permissible is not permissible, or what is not permissible is permissible, commits a dukkata everywhere. "Pubbakaraṇaṃ" is said to be "preliminary duties" in the commentaries, and the intention is that these are extracted here in the Parivāra. Showing what is intended here, it says, "chandapārisuddhī" (purity of intention), etc. The Description of the Chapter on Fours is finished. Description of the Chapter on Fives 325. Among the fives, "the absence of wandering after asking permission" means that for a alms-gatherer, because the element of "invited for a meal" is absent, there is absolutely no offense for him under that training rule. "Taken to the charnel ground and brought back" refers to the clothes worn and wrapped, which are discarded after bathing by those who have performed funeral rites in the charnel ground and then left. In the Pāli, "by five modes" means by five modes of appropriation. In terms of substance, however, offenses of pārājika, thullaccaya, and dukkata are mentioned, categorized as heavy and light. "Itthipurisasaṃyogādikaṃ kilesasamudācārahetukaṃ paṭibhānacittakammaṃ" means a mental act of ready wit caused by the arising of defilements, such as the union of a man and a woman. "He asked fifty thousand questions" means he asked a young monk who had mastered fifty thousand questions in the meditation subjects of samatha and vipassanā. I Even though young, having gone the path himself, he gave up everything. By that, the elder was pleased. "He concluded the duty" means he finished the duty. It should be understood that the elder, a destroyer of defilements, spoke "What are you, friend?" and so on, to make the benefit of sweeping clear to everyone. "Having established oneself on the knees, the foot-shrine" is the remaining part of the text. "I will cause an accusation" means "I will cause myself to be accused by the Blessed One, I will cause myself to be restrained." "So much is to be taken up" means "so much is a statement to be taken for the settlement of the dispute," so that one can understand it by hearing, thus "helping" is the connection. And here, "having helped one's own statement, having helped another's statement" is one; "he acts unlawfully" is one; and "without admission" is one; thus, the five factors should be understood from the previous two. "Matter" means transgression such as sexual intercourse. "He does not know the matter by way of the sequence of the story, the decision, or the conformity of the connection" means that one who speaks according to the words and counter-words of the accuser or the accused, by the sequence of the story, does not know the matter by way of the sequence of the story. And one who speaks only according to the conformity of the decision, which is called the trained matter in the Suttavibhaṅga, does not know the matter by way of the conformity of the decision. "It is called a motion-act" means "he does not know that the motion-act is completed" – this is the connection. "He has attained the act by the motion" means that even if the motion is completed, he has attained the act. "The act is completed only at the place of announcement" means that it is called a completed motion-act, and he does not know the reason for that motion – this is the meaning. In the Pāli, "five purifications" refers to the recitation of the Pātimokkha, because it is a cause of purification from offenses, and because it is to be done by the purified ones. The explanation of the Five-Section is finished. Explanation of the Six-Section, etc. 326. In the Pāli, among the six-sections, etc., "six disrespects" are disrespect towards the Buddha, Dhamma, Saṅgha, training, heedfulness, and hospitality. And in these very same, six respects should be understood. "The six-year maximum should be held... This is the explanation of the ultimate as it appears in the Vibhaṅga. 328. By the seven mentioned in the Pāli, that is, by the seven mentioned in the training rule concerning false speech (Pācittiya 4), beginning with "formerly he had [the thought] 'I will speak falsely'". 329. "How can that be obtained here?" means, "How, by what reason, is it possible to obtain that non-doing of harm here, in this person, or in the world's community?" He thus removes resentment. 330. "By means of 'the world is eternal' and so on" means it is said with reference to the ten extreme views that appear thus: "The world is eternal, the world is not eternal. The world is finite, the world is infinite.