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is nowhere mentioned. Therefore, it is understood that a flower is in all respects seedless. It should be taken after investigation. A bag. Since it is said, "like a bag," it is established that it is permissible to place them in a flower bag, or in a binding resembling a bag, or in any part of a robe. It is said that it is not permissible to bind them, referring to binding with ropes and the like, but it is certainly permissible to bind flowers themselves with their unbroken stalks. "To be seen as a flower mat" refers to filling a flower mat by moving a flower garland back and forth lengthwise; moving it crosswise is called weaving, not filling. Since it is generally said, "exceeds the former place," there is an offense for one who exceeds it by encircling, whether touching or not touching the former tip of the flower. It is permissible to bind, meaning it is permissible to bind with a thread-like tip devoid of flowers. "Having carried or encircled once" refers to the encircling of stupas and the like mentioned previously, and the making of flower mats. "Filled by others" means spread out lengthwise. "Woven" means to move crosswise, but that is not allowed even once. "By placing flowers" means by placing unstrung flowers, even touching each other. "A hanging cluster-garland" means a hanging ornament with the shape of a cluster at the bottom, or in the shape of a wooden cluster. A "thread ball" is a ball made of thread. "Everywhere" means everywhere, such as in knots. "Recaka" means acting, the meaning is "showing the manner of dancing, 'dance thus!'" Some say "making oneself spin like a wheel." "They play in the air" means both play by speaking with their mouths, saying, "this piece has been moved by me to such and such a square." "On a dice board" means on a gambling board. "In the game of dice" refers to the gambling game played by throwing two dice, about three fingers long, made of wood, ivory, etc., with dots from one upwards on their four sides, and removing the pieces according to the dots seen on the upper side. "Manjaṭṭhi" is the red sap of the Manjaṭṭha tree. "Salākahattha" means coconut fiber, etc. This is the name of a quiver. In Pāli, 'tharusmi' means 'in the sword'. 'Usseḷenti' means they utter a loud, indistinct sound with their mouth, that is, they make a great, inarticulate noise. 'Apphoṭenti' means they make a sound by striking the doubled left hand with the right hand. 'Mukhaḍiṇḍima' means a mouth-drum. 432. 'Tesanti' refers to the joints, which are secondary in the compound. 'Bondo' means greedy, that is, one with a weak constitution. 'Bhakuṭiṃ katvā' means having made a frown, having furrowed the eyebrows. 'Nelā' means faultless. 433. In Pāli, "Sāriputtā" is an address to both Sāriputta and Moggallāna by way of *ekasesa* (retention of one form for two), and therefore the plural form is used. 435. The eighteen observances are the eighteen observances mentioned in the Kammakkhandhaka (Cūḷavagga 7), beginning with "should not be ordained" and ending with "should not be associated with by bhikkhus." 'Na pannalomā' means not having fallen hair, that is, not acting in accordance with what is agreeable. 437. "Giving what belongs to others is a dukkaṭa offense" is said with reference to giving by way of familiarity. In this case, "thullaccaya" (a grave offense) also applies to giving goods. "And indeed, for the purpose of honoring the object" shows that even when giving flowers to parents, it should be given only for the purpose of honoring the object. However, for the purpose of adornment or for worshipping a Shiva-lingam, etc., since only this much is stated, it is permissible to give to parents with the thought "they will live by selling this"; but to other relatives, it is permissible to give only temporarily. "By novice relatives" is said for the purpose of freeing them from household duties. "Others" are unknown persons; even by these novices, it should be taken for the purpose of the observances of their teachers and preceptors. 'Cūḷaka' means half of even half. "Novices... etc.... place" is said with reference to something not guarded or protected. "Here and there" means on the road or in the cetiya courtyard. "They should not let novices give" is said because it would be like making novices perform the work of householders, and not because it is a flower offering, which is not permissible even for novices. And it is said, "by oneself only," etc. "Stated without distinction," etc. shows that it is not allowable for all. "Those whose provisions are exhausted" is said with reference to visitors. Even in the case of trees whose fruits have been picked, when one says "the fruits here are good," etc., it is considered to be a family connection. Therefore, it is said, "one should not speak thus." "Tree bark" means the skin of a tree. It is called a heavy article because it is not fit for a vessel. "In the manner stated" shows that even giving leaves, in the manner stated for flowers and fruits, constitutes a family connection. "The previously stated manner" refers to what was first stated in the training rule, "Venerable sirs, worship the feet of the Blessed One with my words," and so on. "Venerable sir, depart" is said in the context of the act of expulsion. Again, "Venerable sir, depart" is also said in the context of the conduct of one who has undergone the act of expulsion. Here, it should be understood that the offenses to be declared by Assaji and Punabbasu regarding various improper behaviors towards their teachers have already been laid down in other training rules. Therefore, without declaring them here, this training rule was laid down to punish those who defile families by means of the act of expulsion, and to impose a Sanghādisesa for admonition upon those who, by not behaving properly there, lead the performing Sangha to partiality, etc. "Similar to the first schism of the Sangha" means that just as there was an effort in the parts, so here, leading to partiality, etc., should be understood. The rest is similar. The commentary on the training rule concerning family defilers is finished. Commentary on the Conclusion 442. "The others, however, are to be understood as tertian," is the connection. The fever that comes on one day and then departs, not appearing on the next two days, but appearing on the third day, is called tertian. The one that does not appear on the third day but only on the fourth day is called quartan. With reference to that, it is said, "just as in the tertian," etc. "Unwillingly, without control" means that since not making amends is a characteristic of shamelessness and an obstruction to heaven and liberation, a person who has fallen into an offense should not postpone it by saying, "I will observe the parivāsa later." And by the Sangha, even to one unwilling, the probation should be given, it shows. In the Pāli, "the bhikkhu who has undergone the mānatta... should be reinstated," here, "the bhikkhu who has undergone the mānatta, that bhikkhu should be reinstated"— thus the connection of the two words 'bhikkhu' should be understood. And those bhikkhus, knowing the deficiency as "reprehensible," reinstate him, they are to be blamed for incurring a dukkaṭa. "Sāmīcī" means proper conduct. Thus, in the Samantapāsādikā, the Vinaya Commentary, the Vimativinodanī, The explanation of the thirteen (Sanghādisesa) is finished. 3. The Section on Undetermined Offences 1. Explanation of the First Undetermined Training Rule 443. By the word "son," due to its general designation, or by the ekasesa method, daughters are also included, thus it says "and many daughters." "Immediately after that" means immediately after the bhikkhus' meal. 444-5. "That act" means that act of sexual intercourse and other transgressions. In the Pāli, "a secluded place for the ear" is said by way of extracting the meaning, because later in the training rule, by "not indeed concealed" and so on (Pārā. 454), having rejected the scope of this training rule, and because "it is indeed sufficient to address a woman with lewd words" will be stated separately for a secluded place for the ear, which is a different scope, here, however, a secluded place for the eye is intended, due to the statement "in a concealed seat" and so on, and because it is said "it is possible to engage in sexual intercourse." Therefore, it says "even if" and so on. "Definition" means the determination of the offence of sitting in a secluded place. Now, showing the determination of the offence by a secluded place for the eye, it says "even if" and so on. By "with the door closed," it shows that due to its concealed nature, a secluded place for the eye is intended, not a secluded place for the ear. Therefore, it says "with the door open... no offence." For by closing the door, the seclusion for the ear does not disappear, but the seclusion for the eye does disappear. "Even within twelve cubits" is said to show that there is absolutely no offence of lewd speech, which would be incurred by a secluded place for the ear mentioned in the second training rule. For one sitting outside twelve cubits, there The privacy of the ear does not make an offense of coarse speech a non-offense. And thus, it should not be said generally, "it does not make a non-offense." It should be said specifically, "it makes a non-offense regarding offenses of sexual bodily contact." Therefore, without saying it that way, it should be understood that "within twelve cubits" was said to show a non-offense in every way. For if it were said with reference to the privacy of the eye alone, it would not say "within twelve cubits," because the eye cannot be private even if one is sitting far away in an uncovered place. Because one sitting and sleeping, overcome by monkey-slumber, sometimes opens the eyes, sometimes closes them. Therefore, it is said, "even one sleeping makes a non-offense."