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all the needlework. "For him, a pācittiya offense at each insertion point" means for the one commanded, at each insertion of the needle and repeated pulling out, there is a pācittiya offense. "Udāyitthera" means the Elder Lāḷudāyi. "Sewing or causing to sew of the described characteristic" means sewing or causing to sew of the characteristic described by "inserting the needle" and so on. The commentary on the training rule concerning sewing robes is finished. 7. Commentary on the training rule concerning arrangement "Having arranged" means having said, "Come, let us go to such-and-such a village," or "Tomorrow I will go, you should also come." And that arrangement, in essence, is an agreement, so it says, "The meaning is: having made an agreement at the time of going." "For one who arranges in an unsuitable place" means within a village, or in a nunnery standing at the door, at a crossroads, or at other four-way intersections, elephant stables, and so on, and making arrangements. Therefore, it is said, "having placed there," and so on. Even for one who is near, meaning, even for one who is very near, even for one who is a jewel's distance away. To another village, meaning, to a village other than the one from which he departs. Entering that, meaning, entering the precincts of that intervening village. If he intends to go far, as he enters, counting by village precincts, an offense arises in the same manner as before. Therefore, it is said, "thus, offenses of expiation by counting the entering of village precincts." However, there is no offense in passing beyond that particular village. When there is no village, meaning, when there is no village within half a yojana. But when there is such a village, offenses of expiation arise by counting the intervening villages. An offense of expiation by counting half a yojana, meaning, an offense of expiation for every half a yojana; for one who passes beyond each half a yojana, on the first step, thinking "now I will pass beyond," there is an offense of wrong-doing, on the second step, an offense of expiation. In this method, an offense arises upon passing beyond, there is no offense upon entering. By a change of appointment (Pāci. Aṭṭha. 185), here, having said "we will go before noon," they go after noon; or having said "we will go today," they go tomorrow. Thus, there is no offense only in a change of time. However, if there is a change of door or a change of path, there is still an offense. In times of danger, when people from the countryside, having mounted a cart, are fleeing due to a division of the kingdom, in such dangers, there is no offense. "Having mounted a cart" means having mounted either a posture-cart or a bullock-cart. By the training rule concerning women (Pāci. 413 onwards), meaning, by the seventh training rule in the chapter on living beings. The explanation of the training rule concerning arrangements is finished. 8. The explanation of the training rule concerning boarding a boat With play as the primary motive, meaning, with play as the primary motive, due to the pleasure and friendship of people. In the same way, meaning, just for the sake of play. On a bank without villages, meaning, on a bank without villages within half a yojana. In the Pāli, the statement "either going upstream or going downstream" (Pāci. 186) But from that, for one going in lakes, seas, etc., even with the intention of playing, there is no offense. Therefore it is said: "But in the sea, it is permissible to go as one pleases." By a misunderstanding: Here too, only by a misunderstanding of the time is there no offense. But for one going by a misunderstanding of the landing place or a misunderstanding of the boat, there is an offense. "The rest" refers to the remainder, together with its origin, etc. But some say that this training rule, with the intention of playing, "having arranged" (Sārattha. ṭī. Pācittiya 3.188), is unwholesome in mind and blameworthy by the world. Therefore, setting aside "the rest," they say that these two, "blameworthy by enactment and three-minded," are the remainder. That should not be accepted. For even having boarded with the intention of playing, upon entering another village or upon passing half a league, one might gain spiritual urgency and realize arahantship, or fall asleep, or go while focusing on a meditation subject. How could he be endowed with unwholesome thoughts, by which this training rule would be unwholesome in mind and blameworthy by the world? The explanation of the training rule concerning boarding a boat is finished. 9. The explanation of the training rule concerning "fully cooked" "Fully cooked" (or "prepared") means brought to ripeness/completion; it is said to mean "made and kept so that it can be obtained." Therefore it is said, "not for him," etc. "For him" means for that bhikkhu who would consume it. "Having revealed the bhikkhu's qualities" means having revealed qualities such as "the venerable reciter, the venerable learned one" (Pāci. 195). "Almsfood" means any one of the five kinds of food. This word "samārambha" (undertaking) is an instrumental compound. Therefore it is said "samāraddha" (undertaken). "For one who has prepared" means for one who has accomplished/provided. Because almsfood, even if not undertaken by relatives or those who have invited (the bhikkhu) for the bhikkhu's sake, is in essence undertaken because it can be caused to be brought as one pleases, therefore it is said "or belonging to relatives or those who have invited." "In both cases" means in what is fully cooked and what is not fully cooked. "The rest" means even in what is prepared by a bhikkhunī, in all such things as gruel, snacks, fruits, and other fruits. But by way of a sign, a hint, a conversation, or a request, even in the rest, it is not a dukkata (offense of wrong-doing). is released. The explanation of the training rule concerning the fully ripened is finished. 10. The explanation of the training rule concerning sitting in private "Above" refers to the chapter on naked ascetics. "By Upananda's fourth training rule" refers to the training rule concerning sitting in private with a woman who is not covered (Pācittiya 284 onwards). This is called "Upananda's fourth training rule" because it was laid down concerning the Elder Upananda, and it is the fourth among those. If it is a single section, then why was it laid down separately? It says, "But it was laid down separately due to the origin of the matter." There, "due to the origin of the matter" means due to the arising of the matter, meaning due to the arising of sitting in private specifically with a bhikkhunī. This is the underlying intention: because the matter of this training rule arose first, before the matter of the fourth training rule, it was laid down separately first, even though it is in one section. The explanation of the training rule concerning sitting in private is finished. The Chapter on Admonition, the Third. 4. The Chapter on Food 1. The explanation of the training rule concerning the lodging "Not sick" here means one who is able to walk at least two gavutas, so it says, "one who is able to walk half a yojana." "Lodging almsfood" means almsfood in a lodging, meaning any one of the five kinds of food that is provided without specific designation, as much as needed, in halls and so forth. Therefore, it says, "of these" and so on. There, "of these" means of these sectarians. "Of so many" means of so many sectarians in this sect. "Sectarian" refers to the ninety-six kinds of ascetics, wanderers, and so on. They are called sectarians because they ensnare and set snares of craving and views. "Without specific designation" means without designating, without limiting. "In halls and so forth, wherever" means in halls, at the foot of trees, in open spaces, and so on, in any place. "To be eaten for one day only" means to be eaten once only on one day; it is not permissible to eat repeatedly on the same day. "From the second day onwards" means from the second day after the day of eating. "For each mouthful, a pācittiya" refers to a mouthful. If he eats in a row, in each mouthful, it is an offense of expiation. However, what is prescribed in various places by various families, it is permissible to eat in one place on one day, and on the second day, to eat elsewhere. But it is not permissible to skip the sequence and then start eating again from the beginning. The same rule applies to one group or various groups, one village or various villages. Even if what is prescribed for one family or various families together is interrupted from time to time due to the lack of rice and so on, that too should not be eaten. However, if they interrupt, saying, "We cannot give," and then, when good intentions arise, they begin to give again, it is permissible to eat that again for one day. Three expiations: This means three expiations for one who is not sick with the perception of not being sick, and for one who is not sick with the perception of being sick. For a sick person with the perception of being sick: For a sick person, perceiving "I am sick," if he eats without staying again, there is no offense. Eats once: He eats for one day. "While going": This should be understood in terms of half a league. Similarly, they say, "while returning," this too. By some danger: By some danger such as a flood, or fear of robbers. Other: Any other such as gruel, snacks, fruits, and various kinds of non-fruits. Without staying again: Having stayed again. The explanation of the rule on lodging is finished. 2. Explanation of the rule on group meals In a group meal: A meal belonging to a group because it was received by a group. Therefore, it is said, "in a meal of a group." Now, it is said here, "in a meal of a group," and that group is understood in many ways, "sometimes by two, sometimes by three," and so on. How many here? It says, "and here," and so on.