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But these are only as long as they do not ask forgiveness from the noble ones, not beyond that. Offenses intentionally committed are called paññattivītikkamantarāyika (obstructive transgression of a rule). These too are only as long as one acknowledges one's state as a bhikkhu, or does not rise up, or does not confess, not beyond that. There, this bhikkhu Ariṭṭha (Ma. Ni. Aṭṭha. 1.234; Pāci. Aṭṭha. 417) was learned and a Dhamma speaker, knowing other obstacles, but being unskilled in the Vinaya, he did not know the obstacles of transgressing a rule. Therefore, being in seclusion, he thought thus: "These householders, enjoying the five sense pleasures, are even stream-enterers, once-returners..." Those who are coming, and those who are not coming, exist. Monks also see agreeable forms cognizable by the eye... and touch agreeable tangibles cognizable by the body. They enjoy soft bedding, coverings, and so on. All this is permissible. Why? Female forms... female tangibles are not permissible, but even these are permissible," thus mixing flavor with flavor, making one of enjoyment with desire and enjoyment without desire, like joining an extremely fine thread with thick strands, and like bringing Mount Sineru together with a mustard seed, having produced a wicked wrong view, (saying) "Why was the first pārājika rule laid down by the Blessed One with great effort, like binding the great ocean? There is no fault in this," contradicting omniscience, cutting off the hope of worthy individuals, he struck a blow to the Wheel of the Conqueror's Command. Therefore, it is said "among those," and so on. There, "among those" refers to the obstacles mentioned. Here, "desires are like a skeleton" – a skeleton (Sārattha. ṭī. Pācittiya 3.417) means a breastbone, or a backbone, or a skull. For it is called a "skeleton" because it is devoid of flesh. Indeed, the word "skeleton" is established for a chain of bones devoid of flesh, or for a single bone. The meaning is that desires are similar to that, in the sense of having little enjoyment. By the word "and so on," is meant the inclusion of: "desires are like a piece of meat, desires are like a grass-torch, desires are like a pit of glowing coals, desires are like a dream, desires are like borrowed goods, desires are like fruits on a tree, desires are like a slaughterhouse, desires are like a spear and stake, desires are like a snake's head." There, "desires are like a piece of meat" (Pāci. Aṭṭha. 417) in the sense of being common to many. "Desires are like a grass-torch" in the sense of burning up. "Desires are like a pit of glowing coals" in the sense of causing great torment. "Desires are like a dream" in the sense of fleeting appearance. "Desires are like borrowed goods" in the sense of being temporary. "Desires are like fruits on a tree" in the sense of breaking all limbs and minor limbs. "Desires are like a slaughterhouse" in the sense of much cutting... in the sense of piercing. Like spears and lances, in the sense of penetrating. Like a snake's head, in the sense of being fearful and dangerous. "Just so," means by "Venerable sir, do not..." and so on. "To the others" means to the bhikkhus who, after he was dragged into the midst of the Saṅgha, heard from others who said to him, "Venerable sir, do not..." and so on. "By a ñatti-fourth act" means by a ñatti-fourth act as stated in the word-division, "May the Saṅgha, venerable sirs, hear me. Such and such a bhikkhu has arisen with such a wicked view," and so on. The commentary on the Ariṭṭha training rule is finished. 9. Commentary on the Ukkhittasambhogasikkhāpada (Training Rule on Not Partaking with an Excommunicated Bhikkhu) "By one who has not done the proper practice" means by one who has been excommunicated but not reinstated. Therefore it is said, "proper practice is called..." and so on. Here, "proper practice" is connected with "reinstatement is called." Proper practice is that which is suitable for the act of excommunication, or a practice to be done afterwards. "Having seen the conforming practice" means having seen the eighteen kinds of practice such as "he should not be given ordination, he should not be given dependence," and so on. The meaning is, having seen him practicing these eighteen conforming practices. "Partaking of material things or partaking of Dhamma" means here, any giving of material things and receiving is partaking of material things. Teaching the Dhamma and causing it to be taught is partaking of Dhamma. "Should associate" means should perform the three kinds of association as stated in the word-division, "Uposatha, or Pavāraṇā, or Saṅgha-kamma." Since here, Uposatha and Pavāraṇā are also to be performed by the Saṅgha, they are Saṅgha-kammas. Therefore it is said, "should perform Saṅgha-kamma such as Uposatha." "In each application" means in each giving, in each receiving. "Three-minded" is said because even an Arahant, who does not know the rule, with a functionally effective mind, is liable to fall into it. The commentary on the Ukkhittasambhogasikkhāpada is finished. 10. Commentary on the Kaṇṭaka Training Rule "Pire" (Sārattha. ṭī. Pācittiya 3.428) is a particle used in addressing, meaning the same as the word "para" (other). (He) says "others are not ours," the meaning is, they are not internal to us. Or, 'pireti' is a particle with the same meaning as 'parato' (from another place). Therefore, 'cara pireti' means go away, do not stand here – this is the meaning to be understood here. The explanation of the Kaṇṭaka training rule is finished. The seventh chapter is Sappāṇaka. 8. The Sahadhammika Chapter 1. The explanation of the Sahadhammika training rule "Being spoken to by a co-dhamma practitioner" means being spoken to by a co-dhamma practitioner. And this is a usage in the sense of the instrument. It is said that "the meaning of 'sahadhammikaṃ vuccamāno' is stated in the Dubbacasikkhāpada" because it was said in the Dubbacasikkhāpada (Kaṅkhā. aṭṭha. dubbacasikkhāpadavaṇṇanā; Pārā. aṭṭha. 2.425-426) that "the meaning is being spoken to by a training rule, established by the Buddha, which has obtained the name 'sahadhammika' because it is to be trained by five co-dhamma practitioners, or because it belongs to them." "From fear of disrespect" means from fear of showing disrespect, there, the meaning is fear of a pācittiya offense. "For one who speaks thus by evasion" means for one who speaks evasively, saying "until another monk..." and so on, without directly saying "I will not train." The explanation of the Sahadhammika training rule is finished. 2. The explanation of the Vilekhana training rule "By minor and sub-minor (offenses)" means by minor ones like Saṅghādisesas, and by sub-minor ones like Thullaccayas. Indeed, excluding the four Pārājika offenses, all the remaining training rules are by implication both minor and sub-minor. And this was said in the Pañcasatikakkhandhaka (Cūḷava. 441) – "But which, venerable sir, are the minor and sub-minor training rules?" Some elders said thus – "Excluding the four Pārājika offenses, the remaining are the minor and sub-minor training rules." Some elders said thus – "Excluding the four Pārājika offenses, and excluding the thirteen Saṅghādisesas, the remaining are the minor and sub-minor training rules." Some elders said thus – "Excluding the four Pārājika offenses, and excluding the thirteen Saṅghādisesas, and excluding Excluding the two undetermined rules, the remaining are minor and sub-minor precepts. Some elders said thus: "Excluding the four pārājika rules, excluding the thirteen saṅghādisesa rules, excluding the two undetermined rules, excluding the thirty nissaggiya pācittiya rules, the remaining are minor and sub-minor precepts." Some elders said thus: "Excluding the four pārājika rules, excluding the thirteen saṅghādisesa rules, excluding the two undetermined rules, excluding the thirty nissaggiya pācittiya rules, excluding the ninety-two pācittiya rules, the remaining are minor and sub-minor precepts." Some elders said thus: "Excluding the four pārājika rules, excluding the thirteen saṅghādisesa rules, excluding the two undetermined rules, excluding the thirty nissaggiya pācittiya rules, excluding the ninety-two pācittiya rules, excluding the four pāṭidesanīya rules, the remaining are minor and sub-minor precepts." But what was said by Elder Nāgasena, when questioned by King Milinda: "A dukkaṭa, great king, is a minor precept; a dubbhāsita is a sub-minor one." (Milinda Pañha 4.2.1) There, only the last part was taken and spoken. That should be understood as for cutting off paths of debate. "Saṃvattanamariyādaparicchedavacana" means: "Saṃvattanamariyādā" is the limit, the boundary of saṃvattana. The word for its definition, which is a fixed determination by that, is "saṃvattanamariyādaparicchedavacana." Now, to explain and show that limit, "This is what is meant," and so on, was said. There, "uddissanti" (they point out) means teachers point out according to their own preference. "Uddisāpenti" (they cause to be pointed out) means disciples, having requested the teacher, cause it to be pointed out. "Sajjhāyanti" (they recite) means they remember. "Kukkuccavippaṭisāra" means remorse, which is called "kukkucca" (scruple). "Vihesāvicikicchāmanovilekhā" means mental defilement, which is called "vihesāvicikicchā" (vexation and doubt). "Garahaṇe" (in blaming) means in censuring. "Anupasampannassa vivaṇṇane" (disparaging before an unordained person) means disparaging the Vinaya in order to create doubt in that unordained person when blaming before an unordained person. Vilekhana Precepts. The description of the first rule is finished. 3. The Description of the Rule on Bewildering "Tasmiṃanācāre" means when that misconduct is committed. "Mokkho natthī" means there is no release from that offense. "Tassa te" means for you.