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he has engaged in bodily contact"— thus, to one who reports a mere object. As to "mere offense": "He has committed a pārājika, a saṅghādisesa, a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, a dubbhāsita"— thus, to one who reports a mere offense. As to "of the described characteristic": doubt as to "one who has not committed a pārājika." (The commentary on the training rule concerning reporting gross offenses, eighth section) thus, of the described characteristic. As to "with an object": joined with an object. The commentary on the training rule concerning reporting gross offenses is finished. 10. The commentary on the training rule concerning digging the earth As to "in rocks, pebbles, potsherds, gravel, sand, etc.": here, rocks are to be understood as being larger than a fist. Pebbles are the size of a fist. Potsherds are fragments of pottery. Gravel is coarse pebbles. Sand is just sand. As to "a third part of any one": it is a third part. This is what is meant: when two portions are made separately by bringing earth or clay, and one of these portions, earth or clay, is one of the rocks, etc., this is called mixed earth. "Ovaṭṭho" means "ovaṭṭho by a god" (Pāci. 86). "Vuttaṃ" means the word analysis, or what is stated in the Sinhalese commentary itself. As to "mixed with more rocks, etc.": mixed with more rocks, etc., the meaning is that even if not burnt, it is mixed with more rocks, etc., than the stated amount. The word "vā" (or) is for an unstated alternative; by this, it includes earth that has been "ovaṭṭho" for less than four months. As to "of the kind of pure rocks, etc.": "suddhapāsāṇā" means "pure rocks are in it"; that of which this kind is the beginning is "suddhapāsāṇādi." By the word "ādi" (etc.), pure pebbles, etc., are included. "Suddhapāsāṇādibhedā" means that of which the kind is pure rocks, etc.; "suddhapāsāṇādibhedāya" means "of that kind of pure rocks, etc."; the meaning is "of the type of pure rocks, etc." As to "he himself digs": here, whoever digs, even with his big toe, or even when pouring water, breaks, scratches with his big toe, burns a leaf while cooking, all of that is to be understood as digging. Therefore it is said: “He disturbs by digging, breaking, scratching, cooking, and so on.” When cooking a leaf, it should be cooked only in a place already cooked. It is not permissible to place fire on unburnt ground. But it is permissible to place fire on top of a pot for cooking leaves. If he places it on wood, that fire, burning the wood, goes and burns the ground, which is not permissible. The same rule applies to bricks, stones, and so on. There too, it is permissible to place it only on top of bricks and the like. Why? Because they are not fuel. Indeed, they do not become fuel for the fire. It is not permissible to set fire to dry stumps, trees, and so on. However, if he gives it thinking, “I will extinguish it before it reaches the ground,” it is permissible. If he cannot extinguish it afterwards, due to its being beyond his control, there is no offense. “In the manner stated” means in the manner stated by “digging, breaking, scratching, cooking, and so on.” “Having determined” means having made a decision. “The other” means the one who commands. If he says, “Dig a pond,” it is permissible. A pond is called such because it is dug; therefore, this is a permissible expression. The same rule applies to “dig a well, a tank, a pit,” and so on. But it is not permissible to say, “Dig this spot,” or “Dig a pond in this spot.” It is permissible to say, “Dig a root, dig a tuber,” without specifying. It is not permissible to say, “Dig this creeper,” or “Dig a root or a tuber in this spot.” Therefore it is said, “to one who speaks without specifying a spot…” Sun-dried mud also cracks; it is permissible to remove only that which is not connected to the ground below. The same rule applies to cow-thorn. Therefore it is said, “by the sun… not connected.” There, “cow-thorn” refers to mud cut by the hooves of cows. However, if it is connected to the ground at the bottom, it is not permissible to disturb it. Breaks having broken a bank of a fallen river, a bank of a river that has fallen, broken, and subsided for less than four months, on the side of the river. But if it is naturally in the water, even if it has subsided for more than four months, it is permissible for it to be in the water, because the water has fallen. Even a large clod of earth cut by a plough, even a large clod of earth cut by a plough, unconnected to the earth below, in a cultivated place. By the word "etcetera" in this way, the taking of fine mud suitable for plastering, etc., is understood. For one who breaks by unintentionally felling trees, etc., or for one who fells rocks, trees, etc., or for one who goes striking repeatedly with a stick, the earth is broken. That is called unintentionally broken, because it was not broken with the intention, "I will break it with that." Thus, for one who breaks by unintentionally felling trees, etc., there is no offense. For one who scratches with a big toe, etc., inattentively, one who, distracted, talking about something with someone, stands scratching the earth with his big toe or a stick, for him, scratching with a big toe, etc., inattentively in this way, there is no offense. The explanation of the training rule concerning digging the earth is finished. The chapter on false speech is the first. 2. The chapter on living plants 1. The explanation of the training rule concerning living plants "They become" (Sārattha. ṭī. Pācittiya 3.90) by this, it shows young shoots that have become green with established roots and are growing. But by "they were," it shows large trees, bushes, etc., that have grown and are standing. Therefore, it says "they are born," etc. And here, the explanation of "they become" is "they are born, they grow," and of "they were" is "they were born, they grew." "Gāma" means a group. Of established green grass and trees, etc., of green grass and green trees, etc., established in the ground. By the word "etcetera," medicinal plants, bushes, creepers, etc., are to be understood. And the locative case is in the sense of a sign. The meaning that results, he states with "the destruction of living plants," etc. Now, trees, etc., are without consciousness, so they do not live. Oh, because of absence of consciousness and absence of movement, because of growing even when cut, because of being of a dissimilar kind, and because of not being included in the four origins, it should be understood. But growth is found even in corals, rocks, and salts, so it is not a reason for their being alive. And their perception of objects is merely an imagination, like the dreaming of monkeys, etc. Similarly, cravings, etc. Then why is a pācittiya desired for destroying plant life? Because it is unsuitable for a recluse, and for the protection of beings dependent on it. Therefore it is said, "Indeed, foolish men, perceiving life in trees..." (Pāci. 89). "Even mustard-seed-like moss" means moss called mustard-seed-like moss, mustard moss, or seed moss. Therein, mustard moss is small moss the size of a mustard seed. Seed moss is moss with a small leaf above and a small root below. "Root-seeds, stem-seeds, joint-seeds, top-seeds, and seed-seeds." Here, the root itself is the seed, a root-seed. Similarly in the others. Therein, root-seeds are like turmeric, etc. Stem-seeds are like banyan, etc. Joint-seeds are like sugarcane, etc. Top-seeds are like vetiver, etc. Seed-seeds are like grains, etc. "Contained in a vessel" means contained in a pot, etc. "Only the root has emerged from it" means only the root has emerged. Here, the word "only" excludes the emergence of a leaf. This is the same method for "only the sprout has emerged." But if both root and leaf have emerged, it falls into the category of plant life. "A leaf-shoot of a span has emerged" means a leaf-shoot of a span, not green, emerges. Therefore it is said, "when emerged," etc. "It is not green" means it is not blue-green. But when the leaves of mung beans, etc., or the green sprouts of rice, etc., have arisen, they fall into the category of plant life. This is the same method for mango seeds, etc. "Plant life and seed life." Here, it should be understood that seed life refers to root-seeds, etc., separated from plant life, which are capable of growing. "In both" means in plant life and seed life. "For one who does not perceive it as such" means for one who does not perceive it as existing. to one who perceives a village-seed-plant as a village-seed-plant. What then to say of one who perceives a non-existent village-seed-plant as a non-existent village-seed-plant? "Unintentionally" means when one is rolling stones or trees, or pulling a branch, or striking the ground with a stick and walking, grasses are disturbed. These are not disturbed by him with the intention "I will disturb them," so they are called unintentionally disturbed. Thus, for one who disturbs unintentionally, there is no offense. "Without mindfulness" means one is distracted, talking about something with someone, and disturbs grass or a creeper with a big toe or a hand. Thus, for one who disturbs without mindfulness, there is no offense. "Without knowing" here means one does not know whether it is a "seed-plant" or a "sprout-plant" inside, but one knows "I am disturbing." Thus, one places a pickaxe or a hoe in grass or a pile of straw for safekeeping, or, with a burning hand, drops fire. If in that case the grasses are cut or burned, thus, for one who disturbs without knowing, there is no offense. "With any kind of fire" means with any kind of fire, such as wood fire or cow-dung fire, even with a heated piece of iron. "Having said 'permissible'" means having said "permissible" with any kind of speech. The word "eva" (only) shows that it is not proper to first touch with fire and then say "permissible."