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And here, since it is not said "vikappanupagaṃ pacchimaṃ" (the last one suitable for determination), "cīvaraṃ" (robe) should be understood as that which can be worn or covered. Therefore, it says "nivāsanapārupanupagaṃ cīvaraṃ" (a robe suitable for wearing or covering). "Dubbaṇṇakaraṇaṃ ādātabbaṃ" (a disfigurement should be taken) is said with reference to the "kappabindu" (disfiguring mark), not that the entire robe should be disfigured with blue and so forth. And one who takes this "kappa" (disfigurement) should dye the robe and take a mark the size of a peacock's eye or a beetle's back on four, three, two, or one corner. Therefore, it says "tassā" and so forth. "Kaṃsanīlena" means with tanner's blue. However, in the Mahāpaccariya, it is said, "Iron rust, copper rust, this is called kaṃsanīlaṃ" (Pāci. Aṭṭha. 368). "Pattanīlena" means with any blue color of leaves. "Kappabinduṃ ādiyitvā" means having taken one round disfiguring mark. However, Pāli kappakaṇṇika kappas and so forth are forbidden in all commentaries. But there is no need to perform the act of disfiguring by adding aggala and so forth later to a robe that has already been disfigured. Therefore, it says "pacchā āropitesū" and so forth. "Aggaḷaanuvātaparibhaṇḍesū" means on the pieces of cloth for lifting and attaching, the back-anuvāta, and the belly-anuvāta. "Kiriyākiriyanti" means action and non-action, from wearing and covering, and from not taking the disfigurement. The training rule concerning disfigurement The explanation is finished. 9. Explanation of the Rule on Designating Designating in front is 'designating in front'. Designating out of sight is 'designating out of sight'. 'Being near or not near' means 'being near or far'. And 'being near or far' should be understood in the same way as stated in the 'Determination'. 'Friend' means a firm friend. 'Acquaintance' means one merely seen, not a firm friend. 'Without having returned' means without having returned with phrases like "use my property or dispose of it." 'With whom the Vinaya act was done' means with whom the Vinaya act was done. "By using, it is a bodily action; by not returning, it is a verbal action," thus it is said, "the origins, etc., are similar to the first Kathina." Here, 'action' and 'non-action' means using is an action. Not returning is a non-action. The explanation of the Rule on Designating is finished. 10. Explanation of the Rule on Hiding 'Suitable for determination' means a bowl of iron and a bowl of clay, suitable for determination. 'Sūkarantaka' (pig's tooth) is something carved hollow inside, like a key-case. 'Other requisites' means a bowl-bag, etc., not mentioned in the Pāli. 'Having given a Dhamma talk' means there is no offense for one who puts it away, saying, "A monk should not be without requisites," and "I will give it after giving a Dhamma talk." The explanation of the Rule on Hiding is finished. The Chapter on Drinking Alcohol is the sixth. 7. The Chapter on Living Beings 1. Explanation of the Rule on Intentionally Killing 'Pācittiya' means even when cleaning a bed or chair, if one, perceiving a living being in a tiny seed, mercilessly crushes it and removes it (Pāci. Aṭṭha. 382), it is a pācittiya offense. Therefore, it is said, "even if it is small," etc. 'The unwholesome becomes great due to the greatness of the effort' means that due to the greatness of the endeavor, by the repeated occurrence of impulsion-moments, by the accumulation of practice, and by the concluding volition, the unwholesome becomes great, meaning it becomes greatly blameworthy. The explanation of the Rule on Intentionally Killing is finished. 2. Explanation of the Rule on Water with Living Beings And here, of insects and living creatures... It should be understood that it is an offense by designation, because even knowing it has living beings, it is to be consumed with the perception of water, just as knowing it will fall, it is to be lit with a pure mind. The explanation of the training rule concerning living beings is finished. 3. The explanation of the training rule concerning overturning "To that monk, to that monk" means to whichever monk it was settled. "Saying 'the deed is undone,' etc." means saying, "The deed is undone, the deed is ill-done, the deed is to be done again, it is unsettled, ill-settled, to be settled again." "He does not allow them to remain in their established state" is said to show the manner of their occurrence. Therefore it is said, "But an issue settled by Dhamma is well-settled indeed." The explanation of the training rule concerning overturning is finished. 4. The explanation of the training rule concerning a serious offense "The four Pārājika offenses are shown in the word-division according to the extraction of meaning," thus it is said, "A serious offense means a Saṅghādisesa is intended." "By whatever means" means by any means among those stated: "He himself knows, or others inform him, or he informs." The intention is that the Pācittiya is incurred as soon as the burden is laid down. If he informs later, he is not freed from the offense of laying down the burden. Therefore it is said, "Even if," etc. "A hundred ascetics also incur it" means that even if a hundred ascetics hear it and conceal it, they incur a Pācittiya. "To whom it was reported by him" means by which second person it was reported to the third. "Of that very one" means of that very second person. "He reports" means he says, "Do not report it to anyone," solely for the purpose of concealing. "Its end is cut off" (Sārattha. ṭī. Pācittiya 3.399) means that since the second person reported it to the third only after incurring an offense due to concealment, therefore, because there is no offense to be incurred again by him due to that, the end of the offense is said to be cut off. In the initial phrase, among these three: one who perceives it as a serious offense, one who is in doubt, one who perceives it as not a serious offense, it is said, "One who perceives it as a serious offense conceals it." 400) In this first clause. In the other two, namely, "he conceals it doubtfully," and "he conceals it perceiving it to be a minor offense." "Minor offense" means the remaining five groups of offenses. "Commits an offense, whether grave or minor, with an unordained person" means a grave offense, which is a transgression of the first five precepts, or a minor offense, with an unordained person. However, what is said in the Samantapāsādikā, "emission of semen and bodily contact with an unordained person is called a grave offense" (Pāci. Aṭṭha. 400), does not agree with the commentary on the rule of revealing grave offenses (Pāci. Aṭṭha. 78 ff.), nor is it proper to say, "in revealing, a grave offense with an unordained person is intended otherwise, and in concealing, otherwise" (Sārattha. Ṭī. Pācittiya 400), since no special reason is found. Therefore, that should be examined. The explanation of the rule on grave offenses is finished. 5. Explanation of the rule on those under twenty years old Even one who is twenty years old in the womb is counted as "fully twenty years old." Thus he says, "from the moment of conception," and so on. There, "from the moment of conception" means taking as the beginning the first consciousness that arose, the first cognition that appeared in the mother's womb. "He" means the person who was ordained while under twenty years old. "Ordains another" means he, being an Upajjhāya or a Kammavācācariya, ordains another person. "That" means a person under twenty years old. "Or consecrates a boundary" means he establishes a new boundary. The explanation of the rule on those under twenty years old is finished. 6. Explanation of the rule on traveling with thieves "Having deceived the king" means having stolen from the king, having taken something belonging to the king, "now we will not give it to him." It is said that those who are on the road, whether they have committed a crime or not, are thieves. The same applies to "desiring to avoid the toll." "By a change of time" means by a change of time, a change of day. This is what is meant by "by this". But for one who goes by a path that is not a path, or by a forest that is not a forest, there is an offense. The explanation of the training rule concerning the company of thieves is finished. 7. The explanation of the training rule concerning pre-arrangement "With a woman" means with a female. Here, a woman who has received the higher ordination, a female trainee, and a female novice - these three are included. But for these three, the time protects them. This should be understood as the distinction between them and a woman. The explanation of the training rule concerning pre-arrangement is finished. 8. The explanation of the training rule concerning Ariṭṭha "Antarāya" (obstacle) means that which comes in the middle, between, in the midst of the continuum of beings, by way of binding, due to various attainments (Sārattha. ṭī. Pācittiya 3.417), an unwholesome thing in this very life, etc. "Antarāyikā" (obstructive) means those appointed to that obstacle by not transgressing, or those who deserve the fruit of an obstacle, or those whose nature it is to cause obstacles. Therefore it is said: "Those who cause an obstacle to heaven and liberation are antarāyikā" (Ma. Ni. Aṭṭha. 1.234). These are fivefold by way of kamma, defilements, results, blame, and transgression of a rule. Here, the five heinous crimes are called kammantarāyika (obstructive kamma), as is the act of defiling a bhikkhunī. But that causes an obstacle only to liberation, not to heaven. The states of fixed wrong view are called kilesantarāyika (obstructive defilements). The states of rebirth for eunuchs, animals, and hermaphrodites are called vipākantarāyika (obstructive results). Blaming noble ones is called upavādantarāyika (obstructive blame).