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The commentary on the first Pāṭidesanīya training rule is finished. 2. Commentary on the second Pāṭidesanīya training rule The connection is: "And whoever, having received, consumes." "Or causing her own meal to be given": here, even if she gives her own meal, by this training rule, there is no offence, by the previous training rule, there is an offence. "Or giving the meal of others": here, if she were to cause it to be given, by this training rule, there would be an offence, but for one who gives, there is no offence by this, nor by the previous one. The commentary on the second Pāṭidesanīya training rule is finished. 3. Commentary on the third Pāṭidesanīya training rule "Having received the permission of a Sekkha" means having received the permission of a Sekkha through a ñatti-dutiya kamma. For indeed, a family that grows in faith but declines in wealth, to such a family they grant Sekkha permission through a ñatti-dutiya kamma. With reference to that, this was said. "Having brought out from the house" means having brought it from the house to the sitting hall or to the monastery. Therefore it was said, "or in the sitting hall, etc." This is connected with "they give." "Or giving that which was placed at the base of the door" means they give that which was placed at the base of the door to one who arrived later. But having seen a bhikkhu, it is not permissible to give it after bringing it out from inside the house. "Niccabhattaka" means those to whom a meal is to be given regularly. "Salākabhatta" means the meal to be given by a ticket made of heartwood, or by a strip made of bamboo, creeper, palm-leaf, etc., having inscribed letters like "This is the salākabhatta for so-and-so," and having caused it to be taken. "Pakkhika" means the meal to be given on one day in a fortnight. "Uposathika" means the meal to be given on the Uposatha day. "Pāṭipadika" means the meal to be given on the first day of the fortnight. The explanation of the Third Pāṭidesanīya training rule is finished. 4. Explanation of the Fourth Pāṭidesanīya training rule "Having made it an accompaniment for it, or something else abundant with it" means: having made known about the gruel, (thinking) "Why give just plain gruel? We will give cakes, rice, etc., as accompaniments to this gruel," and so on; having made it an accompaniment for that hard food or soft food, or let anything else abundant be brought with it. "Hard food" is just an example, because "or soft food" is also intended. "Let them bring with it" means: let them bring their own gift with it. "Having made known about the gruel, if they bring cakes or rice, that is also permissible," is said in the Kurundi (Pāci. Aṭṭha. 573). "Or the remainder of what was made known for the sick" means: what was made known and the sick person are "made known for the sick"; their remainder, meaning the remainder of what was made known and for the sick. What was brought after being made known for one person, its remainder is permissible for others to consume. If it was brought for many, after being made known for four or five, and they wish to give it to others, this too is a remainder of what was made known, and it is permissible for all. If there is even more, and it is kept after releasing the store, it is permissible even on the second day. The same rule applies to the remainder of what was brought for the sick. But that which was brought without being made known, that should be sent outside the monastery, made known, and then caused to be brought back, or the bhikkhus should go and take it on the way. And that which goes through the middle of the monastery... Either from inside, or forest-dwellers, etc., bringing it from the forest, give it, it should be made known in the former manner. But in some books, the reading "having made it known, or brought, or a sick person's leftover" is seen, that should not be taken. "Only that which is born there" means only that which is born in the monastery. "Roots, fruits, etc." means roots, fruits, bark, leaves, etc., if made allowable by another and given, there is no offense for one who consumes it. But if they take it to the village, cook it, and bring it back, it is not allowable. It should be made known. The explanation of the Fourth Pāṭidesanīya Training Rule is finished. Thus, in the explanation of the Pātimokkha, the Remover of Doubt, in the Vinayatthamañjūsā, the Elucidator of Hidden Meanings, the explanation of the Pāṭidesanīyas is finished. The Sekhiya Section 1. Explanation of the Parimaṇḍala Training Rule Because it is not said specifically "in the inhabited area," it is said "in the monastery, in the inhabited area, everywhere." "Even in the monastery" is said with reference to the time of attending the Buddha, etc. Just as "these four Pārājika rules come into recitation," etc., a division is made here and there, so why is a division not made here, saying "these seventy-five Sekhiya rules come into recitation"? He says, "And here," etc. "And the duties mentioned in the Vattakkhandhaka" are the duties of guests, residents, travelers, approval, meal-hall, alms-round, forest, lodging, hot-bath house, latrine, preceptor, teacher, co-resident, and pupil. And this is merely an example, as it is desired that other Khandhaka duties also be included here. And this is the intention here – by the term "Sekhiya," the duties, etc., mentioned in the Vattakkhandhakas (Cūḷava. 356 onwards) are also included. For they too are desired to be "Sekhiya" in the sense of being trainable. Therefore, a division of the Sekhiyas is not made in the Mātika, like that of the Pārājikas, etc. And it is not merely for the purpose of including the duties, etc., mentioned in the Vattakkhandhakas (Cūḷava. 356 onwards), he says, "and for showing the customary Vinaya." Here too, a divi If a cut is not made, it should be brought and joined. When "dukkaṭa" is mentioned in the Mātikā, how is "dukkaṭa" to be understood here? He says, "whoever..." and so on. Eight finger-breadths means eight finger-breadths by the usual finger. But if one has dry shanks or large calves, it is permissible to let it down and wear it more than eight finger-breadths for suitability. Pāsanta means the end of the rope, meaning the root of the fringe. Thinking "I will wear it not well-rounded" means not intending "I will wear it hanging down in front or behind" in this way. Although there is no offense for one who does not know how to wear it well-rounded, nevertheless, the practice of wearing robes should be learned thoroughly. For not learning it intentionally would be disrespect, so he says, "moreover, the practice of wearing robes should be learned." The explanation of the training rule concerning 'well-rounded' is finished. 2. Explanation of the Second Training Rule concerning 'well-rounded'. Forbidden lay-garment means the lay-garment forbidden in the Khuddakavatthukhandhaka. Now, to explain in detail the meaning briefly stated with "Not, monks" and so on (Cūḷava. 280-281), he says "there" and so on. Whatever is worn otherwise is the connection. Therefore, because wearing a white cloth and so on is called a lay-garment, therefore. White cloth is an explanation of this. Half-covering Nigaṇṭhas means those who cover half, thus half-coverers; and they are half-coverers and Nigaṇṭhas, thus half-covering Nigaṇṭhas. For they wear only one white cloth above, tucking it into the armpit, and even though naked below, they cover only half. Wanderers means those who have abandoned lay-bondage and gone forth into homelessness. Uncovering the chest means uncovering the middle of the heart. As much as the pupil of the eye means as much as the eye. In the monastery is said with reference to the time of attending the Buddha and so on. In the inner village means where there are houses within, or in a village named 'antaraghara'. The explanation of the Second Training Rule concerning 'well-rounded' is finished. 3-4. Explanation of the Training Rule concerning 'well-covered'. Well-covered means even if the upper part of the body is uncovered, it should be covered in a place where it is to be covered, not with the head covered. Therefore it is said, "having tied the knot," and so on. There, "having tied the knot" means having tied the knot on the shoulder. "In the inner house" means in the alms-round village. It is permissible to go as one pleases to one who has stayed for even one day, what then of those monks who have stayed for four or five days? This is written in the commentary on the word "knot." "To one who has stayed" means to one who has come to stay for the night, it is no offense to sit with the body uncovered, whether in the night or day. The explanation of the training rule on being well-covered is finished. 5-6. The explanation of the training rule on being well-restrained "Well-restrained" means well-controlled. To show how one is well-restrained in this context, it is said, "the hand, or," and so on. The explanation of the training rule on being well-restrained is finished. 7-8. The explanation of the training rule on having downcast eyes How much is "downcast eyes"? It is said, "looking at a space of ground the length of a yoke." Indeed, a well-trained horse looks at a space the length of a yoke, a four-cubit measure of ground in front. One should also go looking at this much. One who, out of disrespect, looks at this or that direction, a palace, a gabled house, a street, as he goes, commits an offense of wrong-doing. "Absence of danger from elephants, horses, etc." "Danger" in the sense of being surrounded, in the sense of being overwhelmed, or in the sense of being harassed. Danger from elephants and horses is danger from elephants and horses, the absence of that, meaning the absence of trouble from elephants, horses, etc. They say, "Just as one standing in one place, so also one going can indeed look for the absence of danger,