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"A black crane" because its feet are black. "There is no meaning here," thus it is meaningless. A meaningless reason is a meaningless reason. Connected with that, it is connected with meaningless reasons. "They cross over here," thus 'tittha', a ford or port. Like a 'tittha' is 'tittha', a doctrine. Those who have that are 'titthiyā', those with wrong views. "They instruct their disciples here," thus 'sattha', a teaching. The teaching of the sectarians is 'titthiyasattha'. Regarding "one should not learn animal arts," here 'tiracchānavijjā' means any external art that is not conducive to welfare. "One should not learn" means one should not learn it oneself. "One should not teach" means one should not teach it to others. The rest is easily understood. Discourse on 'Khipita' 48. In the discourse on 'Khipita': 'Khipita' means "it was thrown." The root is 'khipi', meaning "to utter an inarticulate sound." Because it is a characteristic of an action, "tasmiṃ khipite" is a case ending. "In any person whatsoever" should be supplied because it is a characteristic subject. 'Jīva' (live) is from the root 'jīva' (to sustain life), with elision of the case ending. If any person is 'khipita' (thrown/uttered a sound), a bhikkhu should not say "Live!" (jīvā). If a bhikkhu is 'khipita' and a layperson says "Live long, venerable sir!" then "Live long!" This is the connection: it is proper for a bhikkhu to say. In "while being said," since the characteristic is in the passive voice, the co-referential object, which is the characteristic-possessing object "in the bhikkhu," should be supplied, just as in "when the cows were being milked, a man came." Other teachers, however, in such places, supply the word "being present" and say that this very word is the characteristic word, and the two words "when the cows were being milked" are merely the agent in relation to "being present" in their original and modified forms. This should be understood after investigation. The Story of Garlic 49. In the story of garlic, it is stated in the Pāḷi (Pāci. 795): "Garlic is called Māgadhaka." In the Commentary (Pāci. Aṭṭha. 795), however, it is said: "Māgadhaka means born in Magadha." Indeed, only garlic grown in the Magadha country is intended here as garlic, and that too is bulb garlic, not single, double, or triple-cloved. In the Kurundī, however, it is stated: "Without mentioning the place of origin, it is said: 'Māgadhaka is bulb garlic.'" If one collects two or three bulbs together and consumes them, there is one pācittiya. But if one breaks them and eats each clove, there are pācittiyas according to the number of attempts. This is a pācittiya for bhikkhunīs, but for a bhikkhu, it is a dukkaṭa. The difference among onions and the like should be understood by their color or by their cloves. By color, the onion (palaṇḍuka) is yellowish. The bhañjanaka is reddish, the haritaka is greenish. By cloves, however, the palaṇḍuka has one clove, the bhañjanaka has two, the haritaka has three, and the cāpalasuṇa is cloveless. Indeed, it only has a sprout. In the Mahāpaccariya and other texts, however, it is stated: "The palaṇḍuka has three cloves, the bhañjanaka has two, the haritaka has one." These onions and the like are permissible by their very nature. But in soups and other cooked dishes, Māgadhaka (garlic) is also permissible. For when it is cooked in mung bean soup and the like, or in fish and meat preparations, or in oils and the like, or in jujube and other fruit salads, or in sour dishes and the like, or in other mixtures, wherever k It is said that it is permissible to put it even in a gruel-bowl. "By its nature" means without soup or cooking. "Badarasāḷavaṃ" is a kind of edible made by drying and powdering jujube fruits, as stated in the Sāratthadīpanī. Regarding what should not be trodden upon, etc. 50. In the section on what should not be trodden upon, etc., it is said: "A 'paribhaṇḍakata bhūmi' is a ground made of fine earth, black or other colored. 'Senāsanaṃ' means a couch, chair, etc. 'Tatheva vaḷañjetuṃ vaṭṭati' means it is permissible to use it in the same way, that is, to use it in the manner in which it has been used by other resident monks. 'If the residents place it on the ground naturally, without any intention of harm, then there is no offense for them either,' is stated in the Gaṇṭhipada texts. 'Dvārampī' and so on, means that doors, windows, etc., even if not prepared, should not be leaned upon. 'Lomesūti' means when touching the hairs," as stated in the Sāratthadīpanī. In the Vimativinodanī, it is also said: "'Paribhaṇḍakata bhūmi vāti' means a fine ground made of black or other color. 'Senāsanaṃ vāti' means a couch, chair, etc. 'Tatheva vaḷañjetuṃ vaṭṭatīti' indicates that an offense is prescribed only for one who intentionally uses it with unwashed feet, etc., in a place where residents use it with washed feet, etc. 'Dvārampī' and so on, because it is stated generally, doors, windows, etc., even if not prepared, should not be leaned upon. Here, even for one who leans without knowing, there is an offense by the count of hairs." In the Vajirabuddhiṭīkā, it is stated: "It is written: 'If the residents place it on the ground naturally, without any intention of harm, then there is no offense for them either.' It is written: 'Doors, windows, etc., even if not prepared, should not be leaned upon.'" Regarding those who should not be saluted and those who should be saluted 51. In the section on those who should not be saluted and those who should be saluted, the author of this treatise has mentioned ten who should not be saluted and three who should be saluted, in the context of the chapter on lodgings. Nothing is mentioned in the commentaries and sub-commentaries. Therefore, following the method presented here, The meaning should be understood. In the Parivāra Pāli (Pari. 467 onwards), in the Upāli-Pañcaka, by way of five fives, twenty-five non-venerable ones and five venerable ones are stated. How? "How many, indeed, venerable sir, are non-venerable?" "These five, Upāli, are non-venerable. Which five? One who has entered a house is non-venerable, one who has gone to the road is non-venerable, one who is in darkness is non-venerable, one who is not paying attention is non-venerable, one who is asleep is non-venerable. These, Upāli, are the five non-venerable ones. And others, Upāli, are five non-venerable ones. Which five? One drinking gruel is non-venerable, one at the head of the meal is non-venerable, one in a single robe is non-venerable, one engaged in other things is non-venerable, one who is naked is non-venerable. These, Upāli, are the five non-venerable ones. And others, Upāli, are five non-venerable ones. Which five? One who is eating solid food is non-venerable, one who is eating is non-venerable, one who is defecating is non-venerable, one who is urinating is non-venerable, one who is suspended is non-venerable. These, Upāli, are the five non-venerable ones. And others, Upāli, are five non-venerable ones. Which five? One ordained later is non-venerable to one ordained earlier, one not ordained is non-venerable, an elder of different communion who speaks against the Dhamma is non-venerable, a woman is non-venerable, an eunuch is non-venerable. These, Upāli, are the five non-venerable ones. And others, Upāli, are five non-venerable ones. Which five? One undergoing probation is non-venerable, one deserving of being sent back to the beginning is non-venerable, one deserving of penance is non-venerable, one undergoing penance is non-venerable, one deserving of rehabilitation is non-venerable. These, Upāli, are the five non-venerable ones." "How many, indeed, venerable sir, are venerable?" "These five, Upāli, are venerable. Which five? One ordained earlier is venerable to one ordained later, an elder of different communion who speaks the Dhamma is venerable, a teacher is venerable, a preceptor is venerable, In the world with its devas, with its Māras, with its Brahmās, with its recluses and brahmins, with its devas and humans, the Tathāgata, the Arahant, the Perfectly Self-Enlightened One is venerable. These, Upāli, are the five venerable ones." And in the Commentary (Pari. Aṭṭha. 467): "Otamasiko means one who has gone into darkness. For one venerating him... Even on bed-legs and so on, the forehead might strike. "Not attending" means not attending to the veneration, being busy with duties. "Sleeping" means having fallen into sleep. "One-sidedly turned" means one turned to one side, an enemy standing on the side of opponents, a disagreeable person is called; this one is not to be venerated. For if this one is venerated, he might even strike with his foot. "Engaged otherwise" means thinking of something else. "Eating" means eating cakes and such. Making excrement and urine, being in an unsuitable place, is not to be venerated. "Suspended" means one suspended by any of the three kinds of suspension acts is not to be venerated; but the four who have undergone acts like 'rebuke' are to be venerated, and Uposatha and Pavāraṇā are allowed with them. And among those not to be venerated mentioned from the beginning, only for venerating a naked person and a suspended person does an offense occur; but for others, veneration is prohibited on the grounds of impropriety and for the reasons mentioned in between. Henceforth, the ten, such as those ordained later, are not to be venerated only as grounds for offense. For one venerating them, an offense certainly occurs. Thus, among these five fives, for one venerating thirteen persons, there is no offense; for venerating twelve, there is an offense. "A teacher is to be venerated" means the ordination teacher, the full-ordination teacher, the reliance teacher, the instruction teacher, the admonition teacher— this five-fold teacher is to be venerated, so it is stated. "By the reason mentioned in between" means by the reason stated