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if one is doubtful at the right time, there is an offense of dukkaṭa," and so on. "Intermediate offense" refers to an offense mentioned intermittently from the beginning of a case to the end of a resolved matter, without a transgression of the specific matter mentioned in that training rule. Here, however, since "examines the matter" is taken separately, the remaining offenses are taken as intermediate offenses. "Picks up a burning brand" this is mentioned in the visibbana training rule. There, a burning brand that has fallen out of a fire-pan or similar, if it is not extinguished, one picks it up again, and puts it back in its place, this is the meaning. But if one puts back an extinguished one, it is a pācittiya offense. "No offense" here includes the "no offense" mentioned intermittently, such as "there is no offense, monks, for one with psychic power within the scope of their power," and so on, that too is included. Pārājika offense: not That it is said "they speak" refers to a person who has fallen into an offense, who, standing in the quality of shame, even when revealing the truth, it is difficult to determine regarding theft and the like. But the understanding in sexual intercourse and the like is certainly to be spoken of. Therefore it is said, "for it is a transgression of the sexual act," and so on. But for one who, out of shamelessness, does not admit the offense but causes distraction, it is not possible to determine even a gross offense, as long as he does not reveal the truth, and the Sangha's doubt about the offense does not cease, he will remain as one who has been destroyed. "Subtle" means subtle due to the subtlety of the mind's turning. Therefore it is said, "light-minded," meaning his mind is light. "They" refers to the transgression. "Based on that matter" means rooted in theft and the like. All that is said, "Do what the teacher says," and so on, is said with reference to the scruple of one who is ashamed and virtuous. For one who, having truly revealed, seeks only purity, it should not be said, "You are defeated," because there is doubt even about the state of non-offense. Therefore it is said, "the shadow of defeat." "Having purified the precepts" means in the transgression where there is a suspicion of defeat, taking the side of the absence of defeat there, by way of purifying the offenses that lead to confession and rising up, having purified the precepts. "In thirty-two ways" is said by way of indication due to its obviousness; whatever is pleasing, it is proper to pay attention to. "The meditation subject is joined" means it is joined by the mind continuously, without showing a break in between due to distraction rooted in remorse. "Formations" is said with reference to the insight meditation subject. For one who has an offense, even a well-practiced meditation subject does not properly arise, much less for one who is defeated. For his mind is not concentrated due to its inclination towards remorse. But for one whose mind is not concentrated even if he is of pure precepts but is full of discursive thoughts and distractions, that should not be taken here as rooted in defeat. Here, the non-concentration of the mind is said to be "the meditation subject is not joined" with reference to remorse rooted in having committed evil. thus it is said, therefore he said "remorse-fire" and so on. "By oneself" means by the mind, which is the instrument; the person, as the doer, knows. Or it is an instrumental word in the sense of "by oneself," meaning one knows by oneself. The method of explaining the discourse on the fourfold Vinaya and so on is finished. Explanation of the Word-Analysis "Who appears like" means "of what kind." The word "yathā" is used in the sense of "yaṃ," therefore it says "endowed with whatever or that." Indeed, by these two words "by which or by that," the meaning of "which" is shown indefinitely. "Endowed with the burden of dwelling" means endowed with the burden of insight. "Whatever birth he has" means "of whatever birth," the person. That very one is "of whatever birth," having made the "ya" suffix in its own sense. By way of clan, the connection is "let him be of whatever clan or of such a clan." "In virtues" means in natures. "But then" is in the sense of "but" in this meaning. The meaning is "What is said?" "In this matter" means in this matter of the pārājika. "This one" means endowed with the aforementioned qualities. "By the noble one" means by that which is said thus: "The noble ones stand for a purpose, this is the request of the noble ones," not by the pitiful "give me." "By accepting the mark" means by accepting the mark of renunciation dependent on alms-food, even without the thought "I will go for alms." "Food brought by a pole" means food brought by poles. "By the unrighteous one" is said due to the absence of the qualities of a bhikkhu such as the training in higher morality and so on, therefore it says "by the non-existent." Those who say "We are bhikkhus" are bhikkhus merely by declaration, the meaning is "not in reality." And this is said because it is possible for them to declare "We are bhikkhus." Indeed, even those who do not declare "We are bhikkhus," by taking up the mark, the sign of bhikkhu-designation, and by accepting portions of requisites given to bhikkhus and so on, are indeed called bhikkhu-declarers. Thus indeed it is said in the Commentary to the Puggalapaññatti – "'One who is not a celibate, but declares himself a celibate' means having seen other celibates, well-clad, well-covered, carrying bowls of sumbhaka, wandering for alms in villages, towns, districts, and capitals, sustaining their lives, he himself also in such a manner, thus it is as if he declares, ‘I am a celibate.’ But one who says ‘I am a bhikkhu’ and enters the Uposatha hall and so on, is indeed a celibate by declaration, and likewise one who receives a communal gain.” (Pu. Pa. Aṭṭha. 91). Therefore, with bhikkhus who declare themselves as such, even if they are gotrabhū, sharing and partaking is not proper; it is partaking with the shameless. The characteristic of the shameless, such as intentionally committing an offense, is said in reference to eminent bhikkhus, but it is also seen in the use of the term ‘shameless’ for sāmaṇeras and others. For it is said, “Even manual labor should not be done by shameless sāmaṇeras.” Indeed, not abiding in the prescribed practice is a common characteristic of the shameless. The immoral, from the time of taking the insignia, due to the absence of the prescribed practice, are entirely shameless, like those of other sects such as the Mahāsaṅghikas, and like those who steal the insignia. As long as their declaration of being a bhikkhu continues, they are bhikkhus; and partaking with them is partaking with the shameless. And what is given to them with the perception of it being for the Bhikkhu Saṅgha is considered given to the Saṅgha. For it was said by the Blessed One – “There will be, Ānanda, in the future, gotrabhūs, wearing saffron robes, immoral, of evil conduct. To these immoral ones, people will give donations intending them for the Saṅgha. Even then, Ānanda, I declare the offering given to the Saṅgha to be incalculable, immeasurable.” (Ma. Ni. 3.380). Because it was given intending it for the Saṅgha by the Blessed One, the offering became incalculable and immeasurable. If it is asked whether it is not so because it was given to the immoral? No, because it refers to “to these immoral ones, intending it for the Saṅgha,” meaning the gotrabhūs are referred to as the recipients. Otherwise, it would have to be said, “to whatever householders or renunciants, intending it for the Saṅgha,” and then there would be no purpose for showing the lowest limit “even then, Ānanda.” Therefore, even in the absence of gotrabhūs, there is no donation given intending it for the Saṅgha. The offering given to them, at the lowest limit, is an incalculable offering given to the Saṅgha, not beyond that. that he burns, so having agreed, it should be understood as a monk. Brahmaghosanti means a supreme sound, or a sound like that of Brahmā. Ehi bhikkhūti is an address, "O monk." For the complete destruction of the fear of one who sees fear in transmigration, come to the triple refuge, or come to the teaching with the mind, "This is a refuge, a shelter." Having come, practice the holy life, that is, practice the holy life of the teaching and the holy life of the path. Bhaṇḍūti means one with shaven hair. Vāsīti means a knife for cutting tooth-sticks and so on. Bandhananti means a body-binding. Yutto yogo means a suitable practice by way of concentration and wisdom, and the rest is "these eight requisites of his." The rest is "he is recognized only by the things attached to his body." Instead of "three hundreds," "three hundred" was said for the sake of metrical convenience. Tasmāti means the Blessed One refers to what was said below. For below it was said, "Indeed, Kassapa, I speak 'I know' knowing, I speak 'I see' seeing" (Saṃ. Ni. 2.154), he refers to that, meaning, "because I speak knowing, therefore." Ihāti means in this teaching. Tibbanti means great. Paccupaṭṭhitaṃ bhavissatīti means that even before approaching the elders and so on, "surely shame and fear of wrongdoing will arise in them." Kusalūpasaṃhitanti means connected with blameless states. Aṭṭhiṃ katvāti means making oneself firm with that teaching, or making that teaching "this is my purpose." Ohitasototi means with an attentive ear to the teaching. "Thus, Kassapa, you should train" means that having applied the ear of knowledge and the ear of faith, "I will listen to the teaching respectfully," thus you should train. Sātasahagatā ca me kāyagatāsatīti means mindfulness of the body accompanied by pleasure, by way of the first jhāna, in both the unattractive and in breathing.