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"there is an offense of wrong-doing for taking without receiving," they say this is not permissible for others either. And here too, it is the same regarding "there is no offense for one who receives it again and eats it." But in this (case of) "made surplus, not is made excessive." Here too, it is just the same. But in this, "It is made excessive, it is made not excessive," and so on, having examined, the decision should be known. This is shown. "Enough of all this," this too is extra for you, the meaning is, "you will get nothing else from this." "For the sake of food" means "only in the wrong time," say some. "Similar to the first Kathina. But this is action and non-action," is the reading. Bodily action is from eating. Verbal action is from causing to be done by speech, "Venerable sirs, make it excessive," this should be known. The commentary on the first Invitation training rule is finished. 6. Commentary on the Second Invitation Training Rule Since it is said in the mātikā, "When eaten, an offense of expiation" (Pāci. 243), it is said, "An offense of expiation at the end of the meal," not at every mouthful. The commentary on the second Invitation training rule is finished. 7. Commentary on the Wrong-Time Eating Training Rule "The division by time of Jambudīpa," so it is said. The commentary on the wrong-time eating training rule is finished. 8. Commentary on the Storing-Up Training Rule Since it is said here in the manner of "If it is not well-washed," and so on, and since it is said in the Samantapāsādikā, "Having washed a not well-washed bowl, and then having poured in water without sediment, or having rubbed with a finger, the absence of greasiness should be known" (Pāci. Aṭṭha. 253), it is written as a conclusion that the grease absorbed by the clay bowl from the potsherd causes storing up. "Having received it oneself, and it is not relinquished," here "not relinquished" means not relinquished without attachment by those who are not fully ordained, not abandoned. "In 'receiving,' the state of having received, not abandoned, generates storing up," says Thera Dhammasiri. That contradicts the Pāḷi, "He receives, an offense of wrong-doing" (Pāci. 255). But since there is no need for him to receive it again, it should be investigated. The commentary on the storing-up training rule is finished. 9. Commentary on the Choice Food Training Rule "Meat and milk and curds are intended here" this is the basis of the offense of expiation a distinction, but not a distinction of permissible milk, etc. Therefore, milk, etc., are permissible for anyone. If, when the Sangha has made a formal invitation according to the Mahānāma training rule, one requests the five kinds of medicines (ghee, etc.) for medicinal purposes, in that case, it falls under "one should not request medicine for the purpose of making medicine." Therefore, it is written, "there is an offense of pācittiya by that" (Vajira. ṭī. Pācittiya 261). The explanation of the training rule concerning choice food is finished. 10. The explanation of the training rule concerning tooth-cleaning sticks Since it is said "with a part of the body," receiving with the mouth is permitted. And, "it is not permissible on leaves of tamarind, etc., spread on the ground; it is permissible in a suitable field." And by "having taken it oneself," it specifies not only what is bitten by a snake, but also other things that are bitten. And it is written, "it is permissible to consume it having taken it oneself." The explanation of the training rule concerning tooth-cleaning sticks is finished. The Chapter on Food is the fourth. 5. The Chapter on Naked Ascetics 1. The explanation of the training rule concerning naked ascetics Since naked ascetics and others, are considered here as sectarians; Therefore, by the name of sectarian, a three-fold distinction is made from that. For a non-sectarian naked one, and for one in sectarian garb; Even for a layperson or a bhikkhu, it is permissible, is the decision. To a non-sectarian by mind, and to one in sectarian garb; To a stream-enterer and so on, to give, is permissible, is our view here. The explanation of the training rule concerning naked ascetics is finished. 3. The explanation of the training rule concerning eating together By the intention of entering and sitting, it should be understood as having been done with intention. The explanation of the training rule concerning eating together is finished. 4-5. The explanation of the training rules concerning sitting in a secluded, hidden place and sitting in a secluded place The fourth (rule) is in the first indeterminate, the fifth is in the second indeterminate, in the same way as stated. Here, the fifth (rule) is the fourth for Upananda. The explanation of the training rules concerning sitting in a secluded, hidden place and sitting in a secluded place is finished. 6. The explanation of the training rule concerning going on rounds "Sabhattosamāna" means "invited meal," say the ancients. A bhikkhu who is present, without asking, before the meal, after the meal, except at the right time. Herein, there are four kinds of supplementary regulations. Therein, there are two kinds of times. "Bhattiya-house" means the house of one who has been invited, or the house of those who offer ticket-meals and so forth. The reading is: "The origins and so forth are similar to the first Kathina, but this is an act or non-act." Some say: "Here, an invitation is an improper invitation." Before noon, for alms, if one has wandered and eats; there would be a successive offense, after noon, that would not be. And after noon, a traveler, if he goes to a former house; some say it is an offense, others say it is not an offense. When entering another family's house, indeed, they are of the opinion of offense; expecting the same meal, so say others here. Considered by the meal of a group, they agree to the invitation; the dismissal is the same, others are in agreement. By those desiring resolution, due to the distinction to be investigated; the wise desire the practice, they know this training rule. (Vajira. Ṭī. Pācittiya 294) The explanation of the training rule concerning proper conduct is finished. 7. The explanation of the Mahānāma training rule. What was said in the training rule concerning choice food, "it should be done according to the Mahānāma training rule" (Kaṅkhā. Aṭṭha. Paṇītabhojanasikkhāpadavaṇṇanā), its meaning is written as: if, when invited by the Sangha, one requests the five kinds of medicine such as ghee for medicinal purposes, then by the statement "one requests medicine that should not be done as medicine" (Pāci. 309), it is a pācittiya offense (Vajira. Ṭī. Pācittiya 310). And only a sick person is allowed to request, having truthfully explained, "We have been invited by you with this, and we have need of this and this," not another. And "for the sake of another" means when invited by his relatives, or when invited by one's own relatives. And "when invited with an unlimited invitation" means givers who have invited by way of the Sangha and by way of individuals. Therefore, having said "invitation by the Sangha," "invitation by individuals" was not said. And by the statement "transgression of the limit," a sick person is included, therefore "sick or not sick" was not said. Even so, It is written, "The invitation for the Sangha's invitation" is the reading, and it should be investigated. The explanation of the Mahānāma training rule is finished. 8. The explanation of the training rule concerning an army on the march. Among elephants and so on, each one, even an elephant ridden by a single man, and a single man with a bow in hand. The origins and so on are like sheep's wool, but this is blameworthy by the world, the reading is "unwholesome thought, three feelings." The explanation of the training rule concerning an army on the march is finished. 9. The explanation of the training rule concerning dwelling in an army. "By someone obstructed" means by an enemy, or by a ruler, or by someone hindered. By the army's enclosure, or by a place suitable for enclosure, or by the boundary of the place of movement, it should be delimited. The explanation of the training rule concerning dwelling in an army is finished. The Acelaka chapter is the fifth. 6. The chapter on drinking intoxicants. 1. The explanation of the training rule concerning drinking intoxicants. "Intoxicant" or "it is not allowable" or knowing this, in drinking, it is written that it is only unwholesome. "Unwholesome thought" is said, it seems, mostly referring to that. Then why in the Vinaya commentary is it said, "it should be drunk only with unwholesome intention" (Pāci. Aṭṭha. 329)? In the case of intentional action, it should be drunk only with unwholesome intention. The explanation of the training rule concerning drinking intoxicants is finished. 2. The explanation of the training rule concerning poking with a finger. Even though it is similar to an offense of Sanghādisesa involving bodily contact, for a bhikkhunī or an unordained person, it is a dukkaṭa, but for an ordained person, it is a pācittiya. To show this distinction based on person, it is said, "a pācittiya for poking with a finger." Here, in "when there is something to be done," the meaning is that one touches a man when there is something to be done, not a woman. The explanation of the training rule concerning poking with a finger is finished. 3. The explanation of the training rule concerning playful splashing. By the statement "or mud," even if one plays a throwing game with gravel, it is only a dukkaṭa. A pācittiya for above the ankles, a dukkaṭa elsewhere. In accordance with the meaning of the pācittiya offense, it is said, "a pācittiya for playful splashing in water." If this is release by perception, how is it a triple pācittiya? "It is played, it is not played" by wrong grasping, that... might be.