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to show these eight things, it begins with “flowers.” By this wrong practice, he corrupts and destroys the faith of families in other virtuous ones, thus incurring the offense of “corrupting families” (dukkata). This should be understood as pertaining to one’s own possessions and others’ possessions. 298. Now, to show that not only the dukkata of corrupting families is incurred in these matters, but also thullaccaya and so forth, it begins with “thullaccaya.” The connection is that giving a heavy item belonging to the Sangha with authority incurs a thullaccaya. However, flowers and such designated for dwellings are heavy items. The remainder of the text states that giving something belonging to the Sangha or another with the intention of theft incurs dukkaṭa and so forth. The meaning is that according to the value of that item, dukkaṭa, thullaccaya, or pārājika are incurred. 299-300. “In every way” (Pārā. Aṭṭha. 2.431) means that it is not permissible through proper speech, improper speech, circumlocution, hints, signs, actions, and so forth. And to maintain by making fences and so forth. “For one’s own use” means for the use of fruits. “Planting and so forth” means causing to plant and so forth. By the word “and so forth,” causing to water and causing to pick are included. And by way of a sign, by bringing hoes, spades, axes, hatchets, water pots, and so forth and placing them nearby. And by way of a hint, when one stands holding hoes, spades, and so forth, and saplings, with the perception that “novices and others, seeing this, will come and do it, thinking ‘the elder wants to have it done’.” And by way of proper speech such as “Know this tree, know this pit.” And by way of circumlocution such as “Saplings and so forth should be caused to be planted by a wise person; they will soon be helpful,” planting and so forth are permissible – this is the connection. Now, to show the remaining two matters out of the eight matters, it is said: "Vejjikā (medical practice) has already been mentioned in relation to leg-sending (jaṅghapesana)." Here, "vejikā" has been mentioned before; now I will explain the determination of "jaṅghapesana" and so on. This is the meaning. "Pitaro" (parents) means "mātāpitaro" (mother and father). "Bhaṇḍu" means one who desires ordination. "Except for the bhikkhu's own attendant" means that carrying a message in household tasks like farming, trade, etc., incurs a dukkaṭa offense. Even if one does not take the message initially, but then sees the person again or goes to them and speaks, it is still a dukkaṭa offense. However, for those who have come without taking a message, if they are asked, "Venerable sir, what is the news of so-and-so in that village?", it is permissible to tell. There is no fault in answering a questioned matter. Thus, the gains arisen from defiling families. Because it is said "even for five", such a thing done by an unordained person is also not permissible, as it is wrong livelihood. The story of Ātumā is an example here. If it is asked, "Like what?", to show that, it is said: "Like false accusations, forms of deceit, and taking bribes, etc." Here, "taking bribes, etc." means similar to the gains arisen from these. Now, to show to whom flowers and so on may be given, and to whom they may not be given, it is said: "Having caused to be carried," and so on. The connection is: "It is permissible to give to parents." For other relatives, only those who have arrived. "Liṅga" means a Shiva-lingam. Similarly, fruits: it is permissible to give fruits to parents, whether carried by oneself or caused to be carried. This is the meaning. To show that it is permissible to give not only to parents but also to others, it is said: "to the sick," and so on. In "saparasantaka" (one's own and another's property), "para" (another) here is intended to mean one's own trusted relative. Dividing: The connection is that when the fruits and flowers of the Saṅgha are being divided, they should be given with consent. Otherwise, without consent, it means they should be given after asking permission. Having delimited: It means having delimited by way of fruits or by way of trees, it should be given to those who have come. o. Itarassāti: for the other, that is, for the lord and so on. Katikaṃ vatvāti: having said the agreement, that is, having said, "So many fruits are obtained from this tree." 308. Seseti: in the clay, tooth-stick, or bamboo (Pārā. Aṭṭha. 2.436-437). Yathāvuttanayo evāti: here, the meaning is that the decision should be known in the same way as stated below, beginning with "one who gives what belongs to oneself and to others for the sake of supporting the family incurs a dukkaṭa." Paṇṇampīti: even though the giving of a leaf is not mentioned in the Pāli, it means that it leads to family corruption. The decision on family corruption. The explanation of the section on family corruption is finished. 39. Explanation of the section on the Rains Retreat 309-310. Now, to show the going into the Rains Retreat, he says, "purimikā" and so on. Here, purimikā and pacchimikā (Mahāva. 184; Mahāva. Aṭṭha. 185) mean there are two Rains Retreats. Or, the taking of a dwelling or a verbal declaration is the Rains Retreat, this is the rest of the text. Now, referring to what is to be said, "ediso" is stated. Here, the intention is the thought, "I will reside here for the Rains" (Mahāva. Aṭṭha. 203). However, the taking of a dwelling is obtained by one who wishes to enter the Rains Retreat in a herd, or a caravan, or a boat, but does not obtain a lodging there, because it is not proper to enter the Rains Retreat in caravans and so on. If a closed lodging is obtained in caravans and so on, one should enter there. And one who enters should say three times, "I enter the Rains Retreat here." In a monastery, however, a verbal declaration should be made. If there is the intention, "I will reside here for the Rains," but if it is not present, one does not enter the Rains Retreat, one's Rains Retreat is not broken, and one is allowed to invite. 311. Nopetukāmo āvāsaṃ, tadahūtikkameyya vāti: in this reading (Mahāva. 186), it also means that for one who passes beyond the dwelling on that day, it is the Rains Retreat. Āvāsaṃ atikkameyya vāti: this is the connection. Jānaṃ vānupagacchatoti: here, the meaning is that even if one sits in the monastery and does not enter, one incurs a dukkaṭa offense. 312. Chinnavasso: (Vajira. Ṭī. Mahāvagga 208) or by some obstacle, one who has broken the Rains Retreat. The connection is: one who has not gone to me, or should go a second time. "Temāsa" means either the first three months or the last three months. For it was said: "Monks, having entered the Rains, one should not go on a journey without having stayed for the first or last three months. Whoever goes, there is an offense of wrong-doing." 313-5. Because it was said: "I allow, monks, to go for a seven-day task for seven (types of people), even if not sent, much more so if sent: 'For a monk, a nun, a female trainee, a novice, a female novice, for mother and for father, I will seek food for the sick, or I will seek food for the sick's attendant, or I will seek medicine for the sick, or I will ask or I will attend.' A seven-day stay should be made." Therefore it was said: "for the sake of mother and father...etc... I will attend." Here is the summary: "I will seek or search for food for the sick of mothers and others, or food for their attendants, or medicine for the sick," or "I will go and ask those sick ones," or "I will attend"— even if sent or not sent, one is allowed to go for a seven-day task. Now, referring only to fellow Dhamma-farers, "displeased" and so on was said. The meaning is: "Seeing an unsuitable form, I am displeased, from that I will withdraw, taking that, I will go elsewhere"— with this intention, it is allowed to go. The connection is: "And dispelling remorse, and clarifying views, I might do it, or I might have others do it." Or rising from probation, penance, etc., or serious matters. By the word "etc.", if an act has been done by the Sangha, for its cessation, in making announcements and so on, one might exert effort. It means it is allowed to go. "By a seven-day task" means "by a seven-day duty." 316. Invited for listening to Dhamma, it means one goes thus. "Garū" (elders) means teachers and preceptors. It means it is proper for one sent by them for the task of washing robes to go. 317. Not washing robes... (etc.)... seeing, this. (Mahāva. Aṭṭha. 199) Even in these, the connection is not lost. Here, the connection "I will come today" is obtained if one who is not far does not arrive. What is said? It is said that if one goes to a nearby monastery saying "I will come today" and then returns, and if dawn breaks on the way back, there is no break in the rains-residence, and no dukkaṭa offense by the break of night. 318. By other relatives: meaning, by brothers, sisters, and so on. And sent by one dependent on a bhikkhunī: this is the connection. Having specified: it is permissible to go when sent having specified something, such as "Venerables, please come, I wish to give alms, to hear the Dhamma, and to see bhikkhus." The meaning is that it is not permissible to go if it is said without specifying, simply "Bhikkhus, please come, I wish for the bhikkhus' coming." 319. Due to one's mindfulness in one of the ten kinds of obstacles: this is the meaning. Or, there is no offense in breaking the rains-residence for the sake of the Sangha's harmony: this is the meaning. For it is said: "Here, bhikkhus, a bhikkhu who has entered the rains-residence sees many bhikkhus striving for a schism in the Sangha. If it occurs to that bhikkhu, 'A schism in the Sangha has been declared grave by the Blessed One. May the Sangha not be split while I am present,' he should depart, there is no offense of breaking the rains-residence" (Mahāva. 202). Thus, one whose rains-residence is broken