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For if it were the meaning of “similar,” then only a novice would be called unordained, being similar in appearance and male nature. Therefore, it should be understood that another meaning must be taken. In “all beings,” the word “all” means without remainder, including humans, and thus all beings, whether knowing or not knowing the meaning of words, are included. 35. “It should be known as ‘having the goal as foremost’” is the connection. Referring to the training rule, “action,” etc., is said in the neuter gender. Referring to an offense, “action,” etc., is said in the feminine gender. The words “faulty action,” even when referring to a training rule or an offense, are always neuter in gender, so they are neuter. Therefore, it should be understood that these two are not stated in the place of an offense. The second. 3. The Training Rule on Slander 36. In the third, where it should be said “of those who have arisen in quarrels,” it is said “of those who have arisen in quarrels” by way of a qualifying suffix, as in “not taken,” etc. So it says, “of those who have arisen in quarrels.” Having said “preliminary part,” its nature is shown by “by this and by this,” etc. “Dispute” is that by which one speaks contradictorily, contentious speech. “Having fallen into that” means those who have fallen into dispute. “He grinds, he crushes” means a slanderer, a person. “This belongs to him” is slander, speech. Showing this meaning, it says, “slander means slanderous speech.” 37. “Slander of bhikkhus” is a genitive compound, meaning slanderous speech brought to bhikkhus. 38. The word “having seen” is an action of prior time to the word “while speaking,” meaning “having seen.” The third. 4. The Training Rule on Word-by-Word Dhamma 44. In the fourth, “they listen attentively face-to-face” means those who are attentive. Showing that “not attentive” means inattentive, it says, “inattentive.” thus. 45. In "padaso," the suffix "so" indicates distribution, so it means "padaṃ padaṃ" (word by word). "Tatthā" refers to those four kinds. "Pada" here does not mean that which illuminates meaning or that which ends with a case ending; rather, it refers to a quarter of a stanza, like a foot, as understood by ordinary people. So it says, "Pada means one foot of a stanza." "Anupada" means the second foot, because it is spoken after (anu) the first foot. "Anubyañjana" means a consonant similar to (anu) the previous one, as explained by "anubyañjana" and so on. The word "byañjana" is a synonym for "pada." Not every word is an "anubyañjana"; only a subsequent word that is similar to the preceding word is called an "anubyañjana." The connection is that he finishes by reciting. "Ekamekaṃ padaṃ" (each and every word) is the object of the causative verb "niṭṭhāpetī" (causes to finish). "Therenā" (by the elder) is the agent of "vutte" (spoken), and it means "together with" in "ekato" (together). The connection is that the novice recites without having attained it. In "mattamevā," the word "eva" emphasizes "matta" (measure), thereby rejecting other ways. Even though there is a gender difference between "aniccaṃ" and "aniccā," there is no exemption from an offense due to their being "anubyañjana." So it says, "There is a pācittiya offense by counting anubyañjanas." In "brahmajālādīni," the word "ādi" (and so on) includes the Dīgha Suttas such as the Sāmaññaphala Sutta (Dī. Ni. 1.150 onwards). The word "ca" (and) includes the Saṃyutta Suttas such as the Oghataraṇa Sutta (Saṃ. Ni. 1.1) and the Aṅguttara Suttas such as the Cittapariyādāna Sutta (A. Ni. 1.2 onwards). The connection is that "so" (he) should be understood as spoken by a deity. The connection is, "Although he speaks." Here, "kiñcāpi" (although) indicates blame, and "pana" (but) indicates favor. "Meṇḍakamilindapañhesu" means in the questions of Meṇḍaka and Milinda. The connection is that the Sutta is spoken. It should be connected as "ārammaṇakathā, buddhikakathā, daṇḍakakathā, ñāṇavatthukathā" because it is stated in an abbreviated form (peyyāla). These are called treatises, say the Mahāpaccariyā and others. This is the meaning: having spoken thus, he is taken. The Sutta is Yanti. 48. Therein: in the statement "causing to point out together." Causing to point out: said in the plural, expecting many actors, causing the teacher to teach. By them: by those who are fully ordained and not fully ordained. Both: both the fully ordained and the not fully ordained. Within the precincts: the twelve-cubit precinct. Whose: of the monks. The book of fleeing: the treatise that goes by avoiding. The novice takes it, this is the meaning. He causes to fall: he causes to drop, meaning he causes to be swallowed. Also in the Sutta: also in the grammatical Sutta. That: mostly a well-known text. Being hesitant: being shy. Whatever statement was made, this is the connection. Because it arises from action: because this training rule arises from action. The fourth. 5. The Training Rule on Lying Together 49. In the fifth, those in whom mindfulness is lost: those with lost mindfulness. Those in whom there is no clear comprehension: those without clear comprehension. At the time of falling into the life-continuum: at the time of falling asleep. 50. The word "naturally" is an adjective for the word "give." Those monks give, this is the connection. The word "with respect" and the word "out of desire for training" are reasons for the word "give." The pillow for the head is a head-rest, making it is the act of making a head-rest, that very meaning is the purpose, the purpose of making a head-rest, for that purpose. Therein: referring to the previous statement, meaning in the statement "out of desire for training." The example: the rest. Or else, "out of desire for training" is a locative case in the sense of "in itself." As in "this too is for him in terms of virtue" (Dī. Ni. 1.195 onwards). This too is for the desire for training, this desire for training, this state of desiring training, this is the meaning. This method applies also in "therein this is for the Samantapāsādikā in terms of being Samantapāsādikā" and so on. The monks throw, this is the meaning. That: Venerable Rāhula. Then: after throwing. This: the matter. Said with reference to brooms and rubbish bins. Was it thrown by that Venerable Rāhula, this is the meaning. But that Venerable goes, this is connection. Not to be used by others, that is, not to be used by others. 51. "Hī" is true, or because. Sleeping is lying down, the act of stretching out the body, that on which one sleeps is a bed, a couch or a chair, etc. Showing that both are made one by ekasesa (retention of one term) or by a general designation, and called "sahaseyya" (sleeping together), he says "seyyā" and so on. "Therein" means in the two kinds of sleeping. "Therefore" means because two kinds of sleeping are shown, therefore. The meaning is to connect it with "the characteristic is stated by 'sabbacchannā' (completely covered)" and so on. "Pākaṭavohāra" means a well-known expression in the world. "In a cloth hut" means in a hut covered with cloth. As to what fault there is if only the five kinds of covering as stated in the commentaries are taken, he says "pañcavidhacchadaneyevā" and so on. The connection is: "whatever dwelling is enclosed." "Or by a wall" means by brick, stone, or wood. "Or by something else" means by mats, etc. "And by cloth" indicates that the word "pi" (and) comes even before brick, etc. "Whose" refers to the sleeping place, which is a dwelling. The meaning is to connect it with "above" or "all around." "Ekūpacāro" (having one approach) is said with reference to entering by one door and being able to use the entire mansion. The connection is: "A hundred-roomed house or a four-gabled house has one approach." "That" refers to the sleeping place, which is a dwelling. "Therein" means in that sleeping place, which is a dwelling. The meaning is: "If there are many novices, and if there is one bhikkhu." "Sāmaṇerā" (novices) is said in a proximate sense, or by way of illustration, because the offense of sleeping together can arise with others too. "They" refers to the novices. "Of all" refers to the bhikkhus. "His" refers to the novice. "Eseva nayo" means "this is the very method," that is, there is no other method. Or "eseva nayo" means "this is like that method," that is, this method should be seen as like that method. "Api ca" means definitely. "Ettha" means in this training rule. "Catukkaṃ" means a group of four, or four in number: one dwelling, one unordained; one dwelling, many unordained; many dwellings, one unordained; many dwellings, many unordained. "Yo" means the bhikkhu. The word "hi" indicates elaboration. The meaning is, "Who, I will elaborate on that statement," or "The elaboration is spoken by me." "Devasika" means day by day. For the suffix "ṇika" indeed denotes the meaning of "each." It should be connected as: "Even if one makes a sudden act, there is an offense for them too." "Therein" refers to the statement "even by an animal." Among those without feet, the fish, Among those with two feet, the hen; Among those with four feet, the cat; These are the grounds for a pārājika offense. Referring to this verse, it was said "in the manner stated." "Therefore" means "because it should be known, therefore." "Godha" means a monitor lizard. "Biḷāla" means a mouse-eater (cat). "Maṅgusa" means a mongoose. The connection is "of a palace made without connected walls." Here, "tulā" refers to a specific piece of wood placed crosswise (north-south) on top of pillars, so called because it "rests" (thalati) on the pillars. These, in the lowest measure, are three; but in the highest measure, they are five, seven, nine, and so on. The connection is "in a palace with various approaches." "In the vāḷasaṅghāṭa and so on" means in the saṅghāṭa and so on made by showing the form of a wild animal. The word "ādi" (and so on) includes the tulā.