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meaning, placing them in a heap. Therefore it is said, "this is the name for the encampment of the army." An elephant with twelve men: four riders, two foot-guards for each leg, thus an elephant with twelve men. A horse with three men: one rider, two foot-guards, thus a horse with three men. A chariot with four men: one charioteer, one warrior, two axle-guards, thus a chariot with four men. The explanation of the training rule on mock battles is finished. The Fifth Chapter: The Naked Ascetics. 6. The Chapter on Drinking Intoxicants 1. The Explanation of the Training Rule on Drinking Intoxicants "Intoxicating drink made from flour and so on is surā." This means intoxicating drink made from flour, cakes, rice, and yeast ingredients is surā. This is what is meant: flour-liquor, cake-liquor, rice-liquor, that into which yeast is put, that mixed with ingredients— these five are called surā. Among these, flour-liquor is made by putting flour into a vessel, adding appropriate water, and kneading it. The same applies to the rest. "Yeast" is said to be the seed of that liquor. Those which are also called "surāmodakā" (liquor-sweets), when these are put in, it is "that into which yeast is put." "Mixed with ingredients" is that which is combined with various ingredients such as myrobalan and mustard. "Fermented liquor made from flowers and so on is meraya." This means fermented liquor made from flowers, fruits, honey, and molasses ingredients, which has been kept for a long time, is meraya. This is what is meant: flower-ferment, fruit-ferment, honey-ferment, molasses-ferment, that mixed with ingredients— these five are called meraya. Among these, flower-ferment is the juice of flowers like madhuka, palmyra, and coconut, kept for a long time. Fruit-ferment is the juice of fruits like jackfruit. Honey-ferment is grape juice. All around In the Pāsādikā, it is said: "Fruit-liquor is made by crushing grapes and other fruits, and from their juice. Honey-liquor is made from the juice of grapes, or also from bee-honey, they say." (Pāci. Aṭṭha. 328) Sugarcane juice is molasses-liquor. The juice of various ingredients like myrobalan, emblic myrobalan, pungent spices, etc., long-fermented and mixed with ingredients. Here, even with the same mixture of ingredients for surā and meraya, surā is made by crushing, while meraya is made merely by long fermentation. Thus, their distinction should be understood. "From the seed onwards" means from the time the ingredients are prepared and put into the jar, and from the fresh time of the flower juice of palm, coconut, etc. "Salt-sour gruel" or "sutta" - these two are special kinds of liquor prepared with many medicines. "For taking on the scent" means for taking on a fragrant quality. Here, "unintentional" should be understood due to not knowing the substance. It is a worldly offense because it is to be drunk only with unwholesome intention. Whatever should be said here, all that is in the manner stated in the explanation of the first Pārājika. The explanation of the training rule on drinking liquor is finished. 2. Explanation of the training rule on poking with a finger. "With the intention of joking" means with the intention of playing. By this, the intention of bodily contact is rejected. Here, for a bhikkhu who touches even a bhikkhunī with the intention of joking, there is a dukkaṭa. Similarly, for a bhikkhunī who touches a bhikkhu, it is said: "Here, a bhikkhunī is also an unordained person for a bhikkhu, and a bhikkhu for a bhikkhunī." "In all cases of things connected to the body, etc." means in all cases: "with the body, on what is connected to the body; with what is connected to the body, on the body; with what is connected to the body, on what is connected to the body; with what is discarded, on the body; with what is discarded, on what is connected to the body; with what is discarded, on what is discarded." (Pāci. 332) "Touching when there is a need to do so" means for a man touching when there is a need to do so, there is no offense. But for a woman, even when there is a need to do so, it is not proper to touch. The explanation of the training rule on poking with a finger is finished. 3. The training rule on laughing. Explanation of Terms "Above the ankles" means the measure of the upper part of the ankles. "Intention to joke" means intention to play. "With whatever limb" means with whatever limb among hands, feet, and so on. Similarly, "playing with a boat" means that for one propelling the boat with oars, etc., or pulling it onto the shore, there is an offense of wrong-doing. The explanation of the training rule concerning joking is finished. 4. Explanation of the Training Rule concerning Disrespect Here disrespect is of two kinds: disrespect for a person and disrespect for the Dhamma, as it says, "for a person, or" and so on. There, whatever monk, being spoken to by an ordained monk who has laid down (a rule), thinking, "This one is suspended, or despised, or blamed; his word will be disregarded," (Pacittiya 342) shows disrespect, this is called showing disrespect for a person. But whoever, being spoken to by one who has laid down (a rule), thinking, "How might this be destroyed, or ruined, or disappear?" or not wishing to learn it, shows disrespect, this is called showing disrespect for the Dhamma. Therefore it says, "therefore" and so on. "This does not conduce to effacement" means that "effacement" is rightly scraping off defilements, fewness of wishes; for that purpose, this does not conduce. By the word "etc." it includes "this does not conduce to austerity, nor to graciousness, nor to reduction (of defilements), nor to the arousal of energy" (Pacittiya 343). "By what is not laid down" means by what is found in the Sutta or Abhidhamma. "What has come down through tradition" means what has come down through the lineage of teachers beginning with Mahākassapa, starting from the time of the Councils. But if, taking such a blameworthy teacher's interpretation as, "Since sugarcane juice is for seven days, its pulp is for life, and the combination of the two is a sugarcane stick, therefore it is permissible to eat a sugarcane stick at the wrong time, like a medicinal herb," one says, "This is the interpretation and inquiry of our teachers," it is an offense. The explanation of the training rule concerning disrespect is finished. 5. Explanation of the Training Rule concerning Frightening "Forms, etc." means frightening forms, sounds, smells, tastes, and tangible objects. "Frightening talk" means talk about bandit-infested wilderness, wild animal-infested wilderness A discourse connected with a wilderness of goblins and ogres. The commentary on the training rule concerning frightening is finished. 6. Commentary on the training rule concerning fire "Not sick" means for whom it is comfortable without fire; that one here is called "not sick." "To light" means fire. "In Bhaggā" means in a country of that name. The Bhaggā were provincial princes; even one country where they resided is by common usage called "Bhaggā." Therefore it is said, "'In Bhaggā' means in a country of that name." "Similarly, for one picking up a fallen ember" means for one picking up a burning, fallen ember, similarly there is a wrong-doing (dukkaṭa) is the meaning. "That" refers to the wrong-doing. "Not extinguished" means an unextinguished ember. "For a lamp, for lighting, for a heating room" means for one who lights a lamp, cooks food, performs heating work, etc., or for one who sets it up in a fire-hall, there is no offense, is the meaning. "For such a reason" means apart from lamps etc., for any other such reason. "In dangers" means in troubles from fierce wild animals, or humans. The commentary on the training rule concerning fire is finished. 7. Commentary on the training rule concerning bathing "'A month and a half remaining of summer'" and "'the first month of the rainy season'"— these two and a half months are the hot season, the season of feverish heat. The remaining month and a half of summer is the hot season, the first month of the rainy season is the season of feverish heat. Thus, these two and a half months are, in order, called the hot season and the season of feverish heat, is the meaning. Therefore, in the word-analysis, it is said, "'The hot season' means a month and a half remaining of summer," and "'The season of feverish heat' means the first month of the rainy season." When it is not comfortable without bathing, this is the time of sickness. However, in the word-analysis (Pāci. 364), when sickness is determined, the time of sickness is certainly determined, thus it is said, "For whom it is not comfortable without bathing, 'it is the time of sickness,' one should bathe." "Even just sweeping the precincts" means even just sweeping the precincts. "Having dug up sand" means having dug up sand from a dry river. "Even in pits" means by the word "even," it is shown that there is no need to mention a river. i. In times of danger, when pursued by bees and so forth. The explanation of the training rule concerning bathing is finished. 8. The explanation of the training rule concerning disfigurement The word "lābha" (gain) here is an agentive noun, as in "What gain has been obtained by you?" and so forth. And since it is in the past tense here, it says "alabbhīti labho" (gain is what was obtained), meaning "obtained." It shows that "labho eva lābho" (gain is indeed gain) means the suffix "ṇa" is in its own sense. "Kiṃ alabbhīti" means "What was obtained?" "Navan" means "new." Thus, "navañca taṃ cīvarañcāti navacīvaraṃ" means "that which is new and a robe is a new robe." "Navacīvaraṃ lābho etenāti navacīvaralābho" means "a new robe is a gain by this." Thus, the compound here should be understood. If so, how is "navaṃ cīvaralābhenā" (by the gain of a new robe) said? It says "iti navacīvaralābhenā" and so forth.