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'Venerable sir, grant permission. I wish to speak to you.'" (Mahāvagga 153) This passage is referred to. Among intentions, "intention to remove" means, wishing to remove from the Dispensation. "Intention to abuse" means wishing to abuse or revile another. "Intention for an act" means wishing to perform an act of admonition, etc. "Intention to rise" means wishing to make one rise from an offense. "Intention to suspend Uposatha or Pavāraṇā" means wishing to suspend the Uposatha or the Pavāraṇā. "Intention to investigate" means wishing to examine thoroughly. "Intention to preach Dhamma" means wishing to teach the Dhamma. Thus, further, co- The meaning is that the intention of the monks who give is of many kinds. In the former four intentions— the intention to make one leave, the intention to insult, the intention to act, the intention to make one rise— for one who does not make an opportunity, there is a dukkata. Even having made an opportunity, for one who accuses face-to-face, there are Sanghādisesa, Pācittiya, and Dukkata offences according to what is appropriate; but for one who accuses not face-to-face, it is only a dukkata. This is the summary here. The rest is easily understood. Having said, "The field for placing should be known," and showing it, he said, "Listen to me," and so on. The explanation is that for the examiner speaking with the intention of examining, there is no act of making an opportunity. For a Dhamma speaker who speaks without specifying an act, there is no act of making an opportunity. But if he speaks specifying it, there is an offence; therefore, it should be understood that having shown that, one should go. The rest is easily understood. Story of Squandering Faith-Offerings 60. In the story of squandering faith-offerings: "Monks, when speaking of 'parents,' what should we say? I allow, monks, to give to parents, but, monks, a faith-offering should not be squandered. Whoever squanders it incurs an offence of wrong-doing." (Mahāva. 361) According to this, it is not proper to squander what has been given by donors with faith to a bhikkhu and give it to laypeople. Here, in "And, monks, a faith-offering," one who gives to other relatives certainly squanders it. "But if parents, even if they are in power, desire it, it should be given." (Mahāva. Aṭṭha. 361) Because it is stated in the commentary, it is not proper to give to other relatives such as brothers and sisters. Indeed, it was said by the Elder Acariya Dhammasiri in the Khuddasikkhā – It is not allowed to squander, a faith-offering or a robe; It is allowed for parents, but for other relatives, it is not allowed. Also, in the explanation of the training rule concerning engaging in buying and selling: "For one who says to a mother or father, 'Give this,' it is not an intimation. For one who says, 'Take this,' it is not a squandering of a faith-offering. For one who says to an unknown person, 'Give this,' it is an intimation; 'Take this..." Saying 'hī' causes the loss of a gift of faith. Saying 'give this for that' and engaging in buying and selling makes it subject to relinquishment. This is stated in the Commentary (Pārā. Aṭṭha. 2.595). There, it is stated in the Vimativinodanī (Vi. Vi. Ṭī. 1.593-595) that "mother or father" was said to show the absence of that (loss of gift of faith) because the possibility of loss of a gift of faith exists among other relatives. The Explanation of the Inner and Outer Robes 61. In the explanation of Santaruttara, the word 'antara' means 'middle'. One who dwells by virtue is a 'vāsaka'. Where it should be said "antaravāsaka" (inner robe), it is called "antara" (inner) by way of a compound with the elision of the latter word, like in "rūpabhava" becoming "rūpa" and so on. The word 'uttara' means 'upper'. That which is adorned is an 'āsaṅga'. Where it should be said "uttarāsaṅga" (upper robe), it is called "uttara" (upper) in the manner stated. 'Antara' and 'uttara' are 'antaruttarā'. One who acts with the 'antaruttarā' is 'santaruttara'. This is a two-word Bahubbīhi compound with a different locus for the first word 'saha'. Or, one who acts with the 'antara' and the 'uttara' is 'santaruttara'. This is a three-word Bahubbīhi compound. The meaning is: one should not enter a village having put aside the saṅghāṭi (outer robe) and wearing only the antaravāsaka (inner robe) and uttarāsaṅga (upper robe). This is a locative case indicating a characteristic, like in "He saw the wanderer with his triple staff" and so on. Therefore, one should enter a village having covered the three circles of the antaravāsaka, having worn it neatly, having tied the waistband, and having draped the saṅghāṭi and uttarāsaṅga doubled over. The Explanation of Laying Aside the Robe 62. In the explanation of laying aside the robe, 'saṅghāṭi' is that which is gathered together. "Tassā saṅghāṭiyā" (of that saṅghāṭi) is the genitive case in the sense of the object, in connection with the verbal noun. 'Nikkhepāya' means 'for laying aside'. The meaning is: there are five reasons for going without taking the saṅghāṭi, having left it in the monastery. Or one is sick, meaning one is sick and unable to take it and go. Or it is a rainy season agreement, meaning an agreement has been made: "this is the rainy season." Or one has gone to the other side of the river, meaning the other side of the river... going, it should be eaten. Or it is a well-secured monastery with a bolt, meaning it should be given even with a bolt, or it is a well-protected monastery. Or it is a kathina that has been spread, meaning in that monastery a kathina has been spread, because of the possibility of not observing the rules for those for whom the kathina has been spread. The rest is easily understood. But for a forest dweller, the monastery is not well-protected, because of the small number of monks and because it is a place where thieves, etc., go. "In the storage jar" means in the storage jar for placing robes, etc. The rest is easily understood. Discourse on Surgical Operations and Enema Operations 63. In the discourse on surgical operations and enema operations, here, cutting, etc., by means of any kind of knife, etc., is called a surgical operation. Pressing the bladder by means of any kind of leather, etc., is called an enema operation. "Burning in the urethra is permissible due to the absence of a prohibition," so says the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.279). But in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.279) it is said, "Pressing the bladder means massaging the bladder with the hand so that oil, etc., contained in the bladder enters the inner body." But in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 279) it is said, "Burning in the urethra, in the urinary passage of both a monk and a nun, is permissible in a normal manner due to the absence of a prohibition." If it is asked, "Is it not permissible in the same way as surgical and enema operations?" No, because of the prohibition of what was prohibited, and because it indicates the ultimate nature of what should be prohibited. What is meant by this? Even a surgical operation that was previously prohibited was summarized, and later, "Monks, no... (etc.)... it is a grave offense," the prohibition of surgical operations was made twice. Therefore, it shows that there is no prohibition beyond surgical and enema operations, such as two finger-breadths around the urethra. Furthermore, previously, surgical operations were prohibited only in the urethra; later, even two finger-breadths around the urethra were prohibited. Therefore, it is established that the prohibition applies only to that, not to other things. Here, "knife" means a knife-carrier or its p... in phrases like "noble quest" (Pārā. 167), whatever one cuts with, that is all. Therefore it is said, "with a thorn, or so on." Here, the use of caustic substances is known to be permitted in the Bhikkhunī Vibhaṅga for branches and prominent parts. Some, however, interpreting the reading as "or surgical operation," perform enema operations. What is an enema? It is called an irrigating syringe; cutting with that is called an enema operation, they explain the meaning. They should be refuted by showing the analysis of the phrase "or he should seek a surgical instrument for him." "Swelling of the testicles" means wind-testicles. "Acting as a receiver" means acting as a non-receiver, it is said. The rest should be understood in the manner stated in the commentary. Story of the Former Barber 64. In the story of the former barber, "nahāpitapubbo" means one who was formerly a barber, having been a barber before, he is now a bhikkhu. By that former barber bhikkhu. "Khurabhaṇḍa" means a barber's implements such as a razor; this is an indicative usage, as in "the prince who obtained an umbrella" and so on. "Monks, one who has gone forth should not cause what is improper to be undertaken; whoever causes it to be undertaken commits an offense of wrong-doing. And monks, a former barber should not carry barber's implements; whoever carries them commits an offense of wrong-doing" (Mahāva. 303) - there are two such regulations. Therefore, a person who has gone forth, whether a former barber or not, should not cause what is improper to be undertaken. However, a bhikkhu who was formerly a barber should not carry barber's implements, specifically razors, such as razors, razor cases, whetstones, razor bags, etc. The rest should be understood in the manner stated in the commentary. In the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 300), however, it is said, "Monks, because it is said that one who has gone forth should not cause what is improper to be undertaken, the intention is that this applies not only to the ten training rules for an unordained person, but also to whatever is not proper for a bhikkhu." Story of the Ten Parts 65. In the story of the ten parts, "saṅghikāni" means belonging to the Saṅgha, seeds. belonging to a person.