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as opposed to the portion of an animal, a goat. "This" is said in the neuter gender generally, meaning "this is a goat." "Another part"— the other portion, which is the aforementioned animal, a goat. "Of another part, this"— this is the meaning of the first analysis, "belonging to another part." "There is another part"— this is the meaning of the second analysis. By both, a goat is meant. Now, showing the meaning said by both analyses in detail, he says, "For that which is..." and so on. There, "for that which is the goat mentioned, it belongs to another part," and "it obtains the designation 'belonging to another part'"— this is the connection. To show the meaning of the second analysis, "or that" and so on is said. "The basis should be understood"— here too, "for that which is the goat named 'Dabba the Mallaputta'," this should be brought and connected. "Referring to that"— referring to the goat which was the basis for the naming "Dabba." "Those monks"— those monks who were questioning. "Because even the offense has a person as its basis, it is said, 'they are merely persons'." 393. "And that accusation mentioned at the end..." and so on— this refers to the types of accusations such as, "a monk is seen committing a Saṅghādisesa, he has the perception of Saṅghādisesa in a Saṅghādisesa, if one accuses him of Pārājika" (Pārā. 407). He says, "Because, however... it is not," since even though all seven offenses are generally Pārājika, and so on, there is also dissimilarity in terms of the object, such as sexual intercourse, taking what is not given, and in terms of the nature, such as greed and hatred. In the manner stated— "from similar and dissimilar objects" and so on (Pārā. by the method stated. The characteristic of action, and the attention to it, are called action because of the sign of uncorrupted action, by way of the result. Thus it is said, "because of arising dependent on that." Because of the arising of penance, etc., dependent on probation, etc., it is said, "the former, the former," etc. Having made it with a basis, means having made it with a personal basis. By long, etc., means of the gender of long, short, etc. By seen, etc., means of what was seen before, etc. Thus having such a perception, means seeing another's sexual act, etc., and having such a perception, "this is he." The limbs are similar to those stated in the first corrupt offense, but here, the taking of a small part, a mere trace, is additional. The explanation of the second corrupt offense training rule is finished. 10. The explanation of the first schism training rule In the tenth, "many," refers to those who, due to weakness, are unable to compose their minds by resorting to forests, etc. For the cessation of suffering, in that existence, the mere words and phrases of the Buddha's teaching, such as grasping and holding, would be supreme for him, not the attainment of the path. Thus, "supreme in words." Having accomplished, means having brought to completion. What is apart from the Dhamma is un-Dhamma. It is completely prohibited, as stated by the saying, "Monks, one should not enter the rainy season without a dwelling" (Mahavagga 204). Referring to this very saying, it is also stated in the Pāli, "eight months," etc. (Pārājika 409). By three points, means by impure roots. And here, because of the bhikkhus' reliance on almsfood from the four kinds of families, and the rarity of families free from eating fish and meat, and the suspicion of contamination with fish and meat in the food and sauces received there, and the difficulty of preventing it, the bhikkhus' bodily sustenance would not be possible. Therefore, the Blessed One, without prohibiting fish and meat entirely, prohibited only what is impure by three points. For if the Blessed One had prohibited it entirely, the bhikkhus, even dying, would not eat food suspected of contamination with fish, etc. Then, having received rice, grain, etc., and stored it, and cooked it themselves, they would... to use the maidservants and menservants, which are accessories to it, and also the mortar and pestle, etc., should necessarily be allowed to be taken just like bowls, etc., for bhikkhus. Then it would be a lay dwelling, like that of the sectarians, not a bhikkhu dwelling. This should be understood. Jāla is a net for catching fish. Vāgurā is a snare for catching deer. Kappatīti: if there is no doubt by their statement, it is permissible. That statement should not be made into a mere pretext. Therefore, it will be said: "Whatever one is free from doubt about, all that is permissible." Pavattamaṃsa means meat that is available in shops, etc., sold, and already dead. Akatanti bhikkhūnaṃyeva atthāya: here the word eva is used inappropriately. It should be connected as "made only for the sake of bhikkhus." Therefore, it should be understood that even if it is made by mixing it for bhikkhus and for auspicious ceremonies, etc., it is not permissible. Some, however, taking the emphasis as it stands, say "it is permissible." That is not good. "Vatta" indicates that there is no offense. Kappanti: an incalculable eon. Some say "life-span eon" (Sārattha. ṭī. 2.410). For the fourth part of a great eon is an incalculable eon. And the twentieth part of that is the life-span eon of one who causes a schism in the Saṅgha, they say. That does not agree with the eon commentary in the Aṭṭhakathās, due to the statement "he is released only at the destruction of the eon" (Vibha. Aṭṭha. 809). Brahmaṃ puññaṃ means excellent merit. Kappaṃ saggamhīti: here, being established for an eon through a succession of rebirths should be understood. 411. Laddhinānāsaṃvāsakenāti: due to the predominance of the abstract noun in the exposition, in the sense of following one who has been suspended. Kammanānāsaṃvāsakenāti: in the sense of being suspended. "Bhedāya parakkameyyā" is stated separately. Therefore, it should be understood that even before taking up and upholding a case that leads to schism, it is permissible to perform the admonition for one who strives for a schism in the Saṅgha by seeking factions, etc. Yopi cāyaṃ saṅghabhedo hotīti is the connection. Kammenāti: by an announcement, etc. Uddesenāti: by the recitation of the Pātimokkha. "By declaration" means by making others understand through declarations like "un-Dhamma is Dhamma" in various ways of arising. "By repeated instruction" means by speaking, by repeatedly whispering into the ear, just for the sake of taking one's own doctrine. "By taking the voting-stick" means by taking the voting-stick, saying "take this voting-stick," as a sign of their having entered one's own side, having supported their minds by such repeated instruction. And here, the act itself, or the declaration, is the main cause in the schism of the Sangha. But declarations and so on should be understood as the preliminary parts of the schism of the Sangha. "Abbhussita" means risen up. "Accheyya" means should dwell. By the saying "The conscientious one will protect," the declaration out of fear of an offense is indeed the duty of the conscientious ones, thus it is said "by conscientious monks." Even for the shameless one not declaring, it is an offense. "For not relinquishing, it is a dukkaṭa" means a dukkaṭa by counting for those speaking separately. "By one who is able" means by one capable of going, by one who wishes. But the offense should be understood as within half a yojana, in the case of one who is not sick. 416. Referring to the existence of dukkaṭa and so on by formal announcement and the like, it is said "no offense of saṅghādisesa." "Of him" means of Devadatta. In an un-enacted training rule, due to the absence of the act of admonition itself, it is said "for one not transgressing an enacted training rule." Indeed, only by one who enacts a training rule is the act of admonition permitted. "From being permitted with reference to" refers to what is permitted with reference to "I allow, monks, rumination for the ruminant" and so on. "In no offense" means in the section on no offense. "An offense should be imposed" means a pācittiya offense should be imposed for admonition. "An offense has not arisen" means indeed, a saṅghādisesa offense has not arisen. "Release by perception" means being freed by the absence of the perception "I will not relinquish." "With intention" means with intention, with the knowing mind "I will not relinquish." Whoever is unconscious, or afraid, or distracted, and does not know "it should be given up" or "the act will be performed," for him there is no offense. Exertion for schism, admonition by a lawful act, the completion of the formal motion, and not giving up with the thought "I will not give up" – these are the four factors here. The explanation of the first training rule on schism in the Sangha is finished. 11. Explanation of the second training rule on schism in the Sangha 418. In the eleventh (rule), since an act of appointment, such as for an 'ubbāhikā' (committee), may be performed by many, therefore, it should be understood that "the Sangha does not perform an act for the Sangha" refers to an act to be performed by way of censure. The factors here, omitting "exertion for schism" and including "following along," should be taken as similar to those previously stated. The explanation of the second training rule on schism in the Sangha is finished. 12. Explanation of the training rule on being difficult to admonish 424. In the twelfth (rule), "vambhana-vacana" (words of contempt) means words of blame. The word "saṭa" has the same meaning as "patita" (fallen), and regarding its adjective, it is an 'paranipāta' (a word placed after its noun), thus it says "grass, wood, and leaves fallen here and there." "By anyone" means by an elder (upajjhāya) or similar, like the wind. 426. "Cittapariyonāha" (mental obstruction) is a strong anger, like a grudge. Even stronger than that