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in cases of accepting gold, silver, fields, or land, etc., he sees it and says, "Why do you impose an offense on these? Has it not been said in the Sutta, 'He refrains from accepting gold and silver' (Dī. Ni. 1.10, 194)? Only refraining is mentioned here; there is no offense here." Another Dhamma speaker, when an offense is imposed on those who wear their robes hanging down because the Sutta has come, says, "Why do you impose an offense on these? Has it not been said, 'The training rule is to wear the lower robe evenly' (Pāci. 576)? Only the act of training is mentioned here; there is no offense here." Ubbāhika decision In the section on the settlement of disputes, the 'ubbāhika' decision mentioned, is indeed to be understood as an 'ubbāhika' decision, made by selecting two or three bhikkhus, endowed with the ten qualities, beginning with "he is virtuous." 'Pavāraṇappaccukkaḍḍhanā' means the postponement of the Pavāraṇā, the sense is pulling it upwards. And the 'sabbasaṅgāhikañatti' (all-inclusive motion), made first in the 'tiṇavatthāraka' settlement, as in "May the Sangha, venerable sirs, listen to me, for we who have become quarrelsome... ...excluding what pertains to laypeople" (Cūḷava. 212-213). 'Alābhāya parisakkanādikehi' means by making efforts for the non-acquisition of the four requisites, and so on. By the word 'ādi' (etc.), the remaining seven factors are included: "making efforts for harm, making efforts for non-residence, reviling and abusing, causing bhikkhus to split from bhikkhus, speaking ill of the Buddha, speaking ill of the Dhamma, speaking ill of the Sangha" (Cūḷava. 265). 'Aṭṭhahaṅgehi samannāgatassa' means for one endowed with the eight factors, or even with each single factor. 'Asambhogakaraṇatthaṃ' means for the purpose of not accepting the offering given by him. 'Pattanikkujjanavasena' means by turning down the bowl with a formal act, not by simply placing it face down. 'Pattukkujjanavasena' (turning up the bowl) also follows the same principle here. 'Tasseva' means for that very lay follower who was expelled by the turning down of the bowl. 'Sammāvattantassa' means for one who is endowed with that for which the bowl is turned up. 'Sā' refers to the expulsion and readmission as described. 'Appamattakavissajjako' (dispenser of trifles) is one who gives out small things like needles, etc., to those who need them. 'Sāṭiyaggāhāpako' (receiver of robes) is one who receives the rain-robes. The authorization to be given for sending temple attendants who are doing work is 'ārāmikapesakasammuti' (authorization to send temple attendants). The same principle applies here for 'sāmaṇerapesakasammuti' (authorization to send novices). 'Tajjanīyakammādīnaṃ sattannaṃ' means the seven acts beginning with 'tajjanīya': 'tajjanīya' (admonition), 'niyasa' (imposition of dependence), 'pabbājanīya' (expulsion), 'paṭisāraṇīya' (reconciliation), and the three kinds of 'u...'. Expulsion refers to the seven, such as reprimand. "Eight until the third time" means four for monks, and four for nuns, making eight Saṅghādisesas. By way of declaration-acts, etc., means by way of declaration-act, declaration-second-act, declaration-fourth-act. Some say, "When done, it becomes stronger, therefore it should be done." But if so, there is a mixing of acts, therefore it is forbidden, it should not be done. However, if there is a deficiency of letters, or a deficiency of words, or a badly spoken word, it is permissible to repeat it again and again for its correction. This becomes a strengthening of an unshakeable act; in a shakeable act, it remains an act. By all the characteristics means by having recited the declaration and the four formal pronouncements. Not by way of other acts means it should not be done by way of remaining acts, such as the announcement-act. The explanation of the training rule on obstructing an act is finished. 10. Explanation of the training rule on going away without giving one's consent "The reported matter is undetermined" means the reported matter is not determined as an offense. Here, the accuser and the accused have told their own stories, the investigator is appointed; by this much, it should be understood that the matter itself has been reported. "Goes away from the seat without giving consent" means with the intention, "How might this act be shakeable, might be invalid, might not be done?" (Pāci. 481), he rises from his seat and goes without giving consent. Therefore it is said, "Whatever monk," etc. "Action and non-action" here means going is an action, not giving consent is a non-action. The explanation of the training rule on going away without giving one's consent is finished. 11. Explanation of the training rule on weakness "As one is accustomed" means as a friend. Therefore it is said, "Whoever, whoever," etc. There, "by way of friends, acquaintances, and intimates" means by way of friends, acquaintances, and intimates. There, friends are just friends. Acquaintances are those seen here and there when meeting, not very close friends. Intimates are those who are well-fed, affectionate, and close friends, so it should be understood. Five heavy items By category, there are five heavy requisites; but by specific type, they are many. Therefore it is said: "Five heavy requisites have been stated by category." An arama (park) is a flower garden or a fruit orchard. Aramavatthu (park-land) is a designated plot of land for the purpose of those very parks, or, when those parks are ruined, the land of those former parks. Vihara (dwelling) is any kind of dwelling place like a mansion. Viharavatthu (dwelling-land) is the site for its establishment. A couch (mañca) is one of the four couches mentioned earlier: a masaraka, a bundikabaddha, a kulirapadaka, or an ahaccapadaka. A chair (pitha) is one of the four chairs, such as a masaraka. A cushion (bhisi) is one of the five cushions, such as a wool cushion. A pillow (bibbohana) is one filled with tree-cotton, creeper-cotton, or silk-cotton. A metal pot (lohakumbhi) is a pot made of black iron, copper, or any kind of metal. The same method applies to metal bowls and so on. Here, "bhanaka" means a large jar. "Varaka" means a pitcher. "Kataha" is a basin. In the case of axes and so on, and creepers and so on, there is nothing difficult to understand. Thus— Two are of two kinds, the third is of four kinds; The fourth has nine divisions, the fifth has eight distinctions. Thus, by five categories, the Lord, with pure eyes, declared the heavy requisites to be twenty-fivefold. "It is not allowable to give away or to divide" means it is not allowable to give away or to divide in the sense of uprooting. However, for one who gives away or divides by way of exchange, there is no offense. Therefore it is said: "with immovable property" and so on. There, "immovable property with immovable property" means a park, park-land, dwelling, dwelling-land, with a park, park-land, dwelling, dwelling-land. "With other property" means with movable property, which is to say, with the latter three categories. "With unallowable property" means with a gold couch and so on, and with unallowable cushions and pillows. And come. "By a valuable permissible thing" means by an ivory couch and so on, and by robes and so on. "The other" means immovable. "To exchange by a permissible exchange" means to exchange so that it does not become impermissible. Herein is the method of exchange (Cūḷava. Comy. 321; Vin. Saṅga. Comy. 228) – The Saṅgha's coconut grove is far away, the permissible-makers themselves eat most of it, and what they do not eat, they bring only a little of it after paying cart-hire. But for other people, village-dwellers not far from that grove, there is a grove near the monastery. They approach the Saṅgha and request that grove for their own grove. The Saṅgha, having announced "It is agreeable to the Saṅgha," should accept it. Even if the bhikkhus have a thousand trees, and the people five hundred, it should not be said, "Your grove is small." Although this one is small, it yields more income than the other. Even if it yields the same, it should be accepted, as it can be enjoyed at any desired moment. But if the people have more trees, it should be said, "Do you not have more trees?" If they say, "Let there be extra merit for us, we give it to the Saṅgha," it is permissible to accept after making it known. The bhikkhus' trees are fruit-bearing, the people's trees are not yet bearing fruit. Although they are not bearing, they will bear soon, so it should be accepted. The people's trees are fruit-bearing, the bhikkhus' trees are not yet bearing fruit, it should be said, "Are not your trees fruit-bearing?" If they give, saying, "Take it, venerable sirs, it will be merit for us," it is permissible to accept after making it known. Thus, a grove should be exchanged for a grove. In the same way, a grove-site, a monastery, or a monastery-site should be exchanged for a grove. And by a grove-site, whether large or small, a grove, a grove-site, a monastery, or a monastery-site (can be exchanged). How? Should a monastery be exchanged for a monastery? The Saṅgha has a house within the village, people have a palace in the middle of a monastery, both are equal in value. If people ask for that house with that palace, it is permissible to accept. If the monks have a more valuable house, and it is said, "Our house is more valuable," they say, "Although it is more valuable, it is unsuitable for renunciants, renunciants cannot live there, but this is suitable, take it," even so, it is permissible to accept. But if the people's house is more valuable, it should be said, "Is not your house more valuable?" But if they say, "Let it be, venerable sir, it will be merit for us, take it," it is permissible to accept. Thus, a monastery should be exchanged for a monastery. In the same way, a monastery site, a park, or a park site, should be exchanged for a monastery.