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" He says "that has it" to mean the 'a' suffix is in the sense of "having." Of that means of the offense of pācittiya. The meaning is, having first broken the needle-case, one should then confess the pācittiya. In the fire-drill bow means in the bow of the fire-drill. Piercer means body-band piercer. The fourth. 5. The Couch Training Rule 522. In the fifth, "cutting is indeed cutting, that has it" means "cutting." Referring to this meaning, it is said "in the manner stated." Having dug in means having dug in excessively. Or having made it supine means or having turned it upside down. Having placed means having placed it hanging. The fifth. 6. The Stuffed with Cotton Training Rule 526. In the sixth, here means on a couch or chair. Covered means on Half, 'covered with cotton' is also appropriate for 'cotton-covered'. The meaning of 'having put in cotton' is 'having spread a mat on a couch or chair and put cotton on top of it'. The sixth. 7. The Precept on the Sitting-Cloth 531. In the seventh, 'where' means in which section, or in which story. 'Hī' means truly. 'There' means in the section on robes, or in the story of delicious food. By 'yathā nāmā' (just as), it shows the meaning of the word 'seyyathāpī' (just as if); by 'purāṇo cammakāro' (an old leather-worker), it shows the meaning of the word 'purāṇāsikoṭṭho' (an old sword-cutter). Indeed, a leather-worker cuts and severs leather with a sword, therefore he is called a 'sword-cutter'. It is said 'old' with reference to the time the story arose. Making that very simile clear, he said 'yathā hī' (just as indeed). 'Hī' is for making it clear; indeed, the meaning is 'I will make it clear'. The connection is 'the leather-worker pulls'. 'Vitthataṃ' means wide. 'He also' means Udāyī also. The construction is 'he pulls that sitting-cloth'. 'By that' means by the reason of pulling. 'That' means Udāyī. 'Like a rug' means similar to a rug. 'In one end' means in one part, the connection is 'having torn it'. The seventh. 8. The Precept on the Itch-Covering 537. In the eighth, 'where' and so on are to be understood in the same way as stated. 539. To show the scope of the word 'whose', it is said 'of a bhikkhu'. By 'below the navel', it shows the meaning of the word 'adhonābhī' (below the navel), which is 'below the navel'; by 'above the kneecaps', it shows the meaning of 'ubbhajāṇumaṇḍalaṃ' (above the kneecaps), which is 'above the kneecaps'. Indeed, the word 'ubbha' is a synonym for 'upari' (above) and is a locative particle. Due to the synonymy of the words 'kaṇḍu' and 'khajju', it is said 'kaṇḍu means khajju'. 'Kaṇḍu' means it causes breaking/splitting. 'Khajju' means it causes piercing/irritation. In some books, there is the reading 'kacchū', but that is incorrect. It has a red beak, therefore it is 'lohitatuṇḍikā'. It afflicts, it torments, therefore it is 'piḷakā' (a boil/pimple). It profusely discharges impurity, it causes to flow, therefore it is 'assāva' (discharge); showing this meaning, he said 'asucipaggharaṇaṃ' (discharge of impurity). Arisañ and fistula and diabetes. By the word 'etc.', it includes piles and so forth. There, 'arisa' means that which oppresses like an enemy. 'Bhaga' is called the anus; that which tears and splits it is 'bhagandarā' (fistula), a kind of sore born near feces. That which discharges urine etc. like honey is 'madhumeho' (diabetes); that affliction is of many kinds: urine-diabetes, semen-diabetes, blood-diabetes. The word 'thulla' is a synonym for 'great', thus it says "great". The eighth. 9. The training rule concerning the rain-cloak. 542. In the ninth, that which is to be determined in the rainy season is 'vassikā'; that which is a 'vassikā' and also a cloak is 'vassikasāṭikā' (rain-cloak). The ninth. 10. The training rule concerning Thera Nanda. 547. In the tenth, by "with four fingers", it shows 'caturaṅgulā' (four fingers) as a non-collective 'digu' compound, meaning four fingers. 'Ūnakappamāṇo' means the Buddha's inferior measure. By this, it should be understood that it shows the meaning of 'inferior' for the word 'omaka'. The tenth. The Chapter on Jewels is the ninth. Thus, in the commentary on the Vinaya, called Samantapāsādikā, the explanation of the Minor Descriptions is concluded. 6. The Section on Pāṭidesanīya Rules. 1. The explanation of the meaning of the First Pāṭidesanīya Training Rule. The Pāṭidesanīya rules that were established by the compilers immediately after the Minor rules, now this is the commentary on those rules, so it is to be understood. 552. In the first Pāṭidesanīya, the meaning is to be understood thus, so it is to be understood. 'Paṭiāgamanakāle' means at the time of returning, having departed from the place of alms-round, or having turned back, at the time of coming. In 'sabbevā', the sandhi occurs by elision of 'niggahīta', thus it says "sabbamevā" (all indeed). By "kampamānā" (trembling), it shows the meaning of 'trembling' for the root 'vidh' preceded by 'pa'. In 'apehī', the root 'i' preceded by 'apa' means 'going', thus it says "apagacchā" (go away). 553. By this, it shows the manner of confession, thus it is the showing of the manner of confession. To show the synonymous nature of two words, it is said: "rathikā means racchā" (street/road). 'Rathikā' is that which is suitable for a chariot. When the 'ṇya' suffix is applied, it is called "racchā" (in Moggallāna Sutta 4.72). Not pierced by the road... "Racchā byūho" is the name, he says, starting with "without being disgusted". "Byūheti" means he gathers people, in the sense of not letting them go elsewhere, thus "byūho". "Siṅghāṭaka" is a road junction, he says, "a place where roads meet". It "siṅghati" (meets/gathers) and makes a road junction here, thus "siṅghāṭaka". "In these" means in streets and so on. "This is the method" refers to the dukkaṭa and pāṭidesanīya rules. "Hī" means truly. The word "from the statement" is the reason for knowing in the word "should be known". The connection is "by means of the bhikkhunī who is giving". "Here" means in this training rule. "Therefore" means because it is immeasurable, therefore. "This" is the word spoken, is the connection. The connection is "in what is mixed, of one taste, for three periods of time". 556. "Causes to be given" is said to show the causative agent and causative object for the causative verb, "by a non-relative, by someone else". "By someone else" means by someone other than oneself. The phrases "by that very bhikkhunī or by someone else" are the causative objects in the word "having caused to be received". The first. 2. The Second Pāṭidesanīya Training Rule. 558. In the second, the intention is that by the previous training rule, there is an offense of being within the village. By this training rule, the intention is that there would be an offense of vosāsamānattā. But for the one giving, there is no offense by this, nor by the previous one, because it is another's meal, is the intention. The second. 3. The Third Pāṭidesanīya Training Rule. 562. In the third, regarding "ubhato", the "to" is in the sense of an instrument, so he says "by two". "Ubhatopasanna" (pleasing to both) is appropriate both as a compound and as a non-compound; in a compound, the "to" suffix is not dropped. To show the form of the word "ubhato", it is said "by a male lay follower and by a female lay follower". Why is it pleasing to both? He says, "because in that (family)..." and so on. Because in that family... (etc.)... they are indeed stream-enterers, therefore it is said "pleasing to both". In "even if", the word "pi" includes even more than eighty crores of wealth. He shows the reason for the decline, starting with "because". 569. In "having taken out from the house", to show the object of the word "having taken out" It is said: "a sitting hall or a monastery." By "having brought" it shows the meaning of the root "to bring forth." "He closes the door" means "he closes the door of his own house." The third. 4. The Fourth Pāṭidesanīya Training Rule 570. In the fourth, the word *avaruddha* (restricted) is a synonym for the word *pariruddha* (completely restricted), thus it says "they are completely restricted." Of the forest dwelling, the meaning is "they are restricted, enclosed all around." 573. "Of the five" and its being a genitive of specification, and "whatever" and its being connected with the specified (thing), it is said "whatever among the five fellow Dhamma-practitioners" to show (this). By "Having sent, I will bring food, solid and soft," the manner of having been informed is shown. Even though "park" is said in general, it is indeed the park of a forest dwelling that is intended, thus it says "and the park of a forest dwelling." "Of that" refers to "of the park of a forest dwelling." To make it agree with the question "Why?" and the answer "for the purpose of release," the ablative case in the sense of purpose should be made. For what purpose? - that is indeed the meaning. "For the purpose of release" is the accusative case in that sense. For the purpose called release - that is indeed the meaning. And the word *attha* is expressive of purpose. For the purpose - that is indeed the meaning. Or, in the answer "for the purpose of release," to make it agree with the question "Why?", the accusative case in the sense of ablative should be made. The purpose called release - that is indeed the meaning. And the word *attha* is expressive of cause. For the cause - that is indeed the meaning. In this way, of the questions and answers, the analysis, the method, which is called the agreement of prior and posterior, becomes complete - this should be understood. "Of us" refers to "of us who bring back solid and soft food." "We" refers to "we who are called thieves." To show the meaning of the word "of that," it is said "of this gruel." "And others" refers to "other families than the informed family." "By that" refers to "by the informed family."