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or "eva" alone is for emphasis, meaning "with other things than what is stated, such as 'faithless'," and so on. "Behind their back" is a particle; its meaning is "not in their presence." For one speaking in their presence, there is a pācittiya offense. But for one speaking by way of reproaching evil, there is no offense. 365. "Saddhādeyya" (faith-given) means a robe to be given with faith, and the "ca" (and)... by that, the rest cannot be destroyed or ruined. It is connected with "it is obtained by the fathers". The word "pi" in "ñātīnampi" is for emphasis. 366. Having spent the rains elsewhere, one should take a share from elsewhere, it is a dukkaṭa (wrongdoing) – this is the connection. "Elsewhere" means in another monastery. "From elsewhere" means from another monastery. "Should return" means should give back to the place from which it was taken. If that object taken is lost or worn out, he is responsible for it – this is the connection. If, when asked, he does not give it back, he becomes responsible for the value of the goods due to their burden being laid down – this is the explanation. "When asked" means being told "give it" by the owners of the object. "Their" refers to the monks who are beneficiaries in that monastery. 367. One should not enter a village with an inner and outer robe, or if healthy, with sandals, nor should one carry a yak-tail fly-whisk – this is the explanation. Inner and outer, together with inner and outer, is "santaruttaro". In a monastery secured with a bolt, it is permissible to leave the outer robe and go. But for one in the forest, it should be put into a bag and placed in hidden places like rock crevices or tree hollows before going. The same method applies to placing the inner and outer robes. "Healthy" means not sick. A fan for mosquitoes is a "makasabījanī"; a "makasabījanī" made from yak hair is a compound word. 368. "Outside the monastery" is to be connected. "From the monastery" means from the monastery precincts. "Should not carry" means a healthy person should not carry. But for one who has a burning sensation in the body, or a bile disorder, or weak eyes, or any other ailment that arises without an umbrella, for him an umbrella is permissible in a village or in the forest. "It is permissible for protection" means for the protection of robes in the rainy season, and also for self-protection from dangers of wild animals, beasts, and thieves – this is the meaning. But a single-leaf umbrella is permissible everywhere. 369. "One should not carry a double-ended carrying pole" – this is the connection. A carrying pole with loads tied at both ends of the pole is a "ubhatokājaṃ" (double-ended carrying pole), it is an alopa-tappurisa (a type of compound). "Ekantarikakājakaṃ" means "antarika" is just "antara"; "eka" and "antarika" is a dvanda (compound), meaning a carrying pole with one load in the middle is a tappurisa (compound) "ekatokājakaṃ", also called "antarikakājakaṃ". is. A burden hanging in his hand – this is the compound. 370. Not having made an opportunity – When the accuser has made an opportunity thus: “Venerable sir, make an opportunity for me, I wish to speak to you,” there is no opportunity made by this accused one – this is a bahubbīhi compound. Should accuse – should accuse with the intention of causing removal, abuse, or expulsion from a transaction. In cases of Uposatha, Pavāraṇā, placing (a matter), investigating, or Dhamma talk, there is no making of an opportunity. Of an innocent one – of one innocent due to not having committed an offense. In an ungrounded matter – without cause. Likewise – it refers to a dukkaṭa offense. Even when doing so, it should be done after examining thus: “Does he speak of an offense that has actually occurred, or one that has not occurred?” For it has been said: “I allow, monks, to make an opportunity after weighing the person.” (Mahāvagga 153). 371. The meaning is that one should not keep a bed-stand or a bed with high legs that is more than eight finger-breadths by the ordinary finger-breadth of beings. An ordinary finger-breadth is a natural finger-breadth. And that should be understood as a carpenter's finger-breadth. And those are eight finger-breadths, that which is more than them – this is the compound. A bed-stand is where they place the legs of beds. Whose legs are higher than eight finger-breadths – this is the bahubbīhi. 372. Mute vow and so on – A vow, like that of mutes, consisting of silence, which is the beginning of the heretical vows such as the cow-vow – this is the compound. A razor itself is an implement, a razor-implement. One who was shaved before is 'shaved-before', the adjective is placed after the noun. 373. Handicraft – work to be done by hand, such as that of carpenters and so on. Recollection – the following of the mind's inclination thus: “That which is allowable has been requested by him from me, it should be given by us to him.” The following of that request is 'following that'. The meaning is to take whatever is obtained from that. One who has come out of work is 'unemployed', such as one who has eaten leftovers. The connection is that one can have it done even without asking. To cause to be brought – to bring from the forest. Belonging to others – wood, grass, straw, etc., taken by others. 374. Whatever is given to householders, it is allowable to take when the guardians give it. Regarding what belongs to the Sangha or a cetiya, it is allowable to take according to the prescribed measure. The applications. "Gives" means the herdsman gives to the bhikkhus. "To take" means to take that much. "Belonging to the Saṅgha and the cetiya" means when given by paid herdsmen, it belongs to the Saṅgha and the cetiya. "According to the limit" means not transgressing that limit which is allowed to them by the Saṅgha, (saying) "Eat this much each day." For one who takes on a lease and guards what belongs to the Saṅgha and the cetiya, there is no limit in giving. 375. "One might incur an offense by two (means), body and speech" is said mostly, because in sexual intercourse, when there is an assault by another, for one who consents, the possibility of it arising from inaction exists. "Or by six" is the connection, (meaning) one might incur an offense by six origins, which are reckoned as causes for the arising of offenses. Indeed, for all offenses, there are six origins: body, speech, body and speech, body and mind, speech and mind, body, speech, and mind. Among these, the first three are without intention, the latter three are with intention. Threefold are those with one origin, Fivefold are those arisen from two; Twofold are those from three or four sources, Onefold are those arisen from six. Among these, those with one origin are threefold, from the fourth, fifth, and sixth origins. Those arisen from two are fivefold, from the first and fourth, the second and fifth, the third and sixth, the fourth and sixth, and the fifth and sixth origins. Those with three origins are twofold, from the first three and the last three origins. Those with four origins are twofold, from the first, third, fourth, and sixth, and from the second, third, fifth, and sixth origins. Those arisen from all six origins are onefold. "Shameless... etc. ... and by perception" is the connection, (meaning) one might incur an offense by these six (factors). A person who intentionally incurs an offense, conceals an offense, and goes by wrong paths, such a one is called a shameless person. "Shameless and ignorant and afflicted by remorse and overcome by remorse" is a dvanda (compound). The suffix "tta" is in the sense of state. Among these, whoever, knowing it to be improper, crushes (it) and commits a transgression, This arises from shamelessness. A dull, deluded one, not knowing what should be done or not done, does what should not be done, misses what should be done. This arises from ignorance. Regarding what is allowable and unallowable, when scruples arise, without asking a Vinaya expert, he presses on and transgresses. This arises from being prone to scruples. A slipping of mindfulness, confusion, is a slip of mindfulness. Joint lodging, being separated from the three robes, and so on, arise from a slip of mindfulness. What is allowable and unallowable, is allowable-unallowable. Perception regarding allowable-unallowable, if one has that, it is "kappā...pe...saññī" (perceiving as allowable). The state of that is the "tā" suffix. By elision of "ya", "saññitā" is said, or it is a personal pronoun in the sense of cause. These apply in order to "unallowable" and so on. Therein, whoever eats bear meat thinking "pig meat", eats at the wrong time perceiving it as the right time, this arises from perceiving the unallowable as allowable. But whoever eats pig meat thinking "bear meat", eats at the right time perceiving it as the wrong time, this arises from perceiving the allowable as unallowable. 376. From shamelessness and ignorance, one conceals an offense with body and speech: this is the connection. "Liṅgeti" (changes mark) is a sign of changing one's mark. In the mark, in the Sangha, in the group, and in one individual: thus, the rising from an offense is fourfold, this is the remainder. 377. "In two requisites" means in robes and in almsfood. "Indirect speech, hinting, intimation" is merely an expression. But the associated act of signalling should also be understood as included here. Therein, speaking indirectly is indirect speech. Without speaking directly, to hint so that the intention becomes clear, is hinting. To make known with reference to a requisite, so that the intention is understood, is intimation. Making a sign is an act of signalling. "In the third" means in lodging. "The remainder" means in medicine for the sick. 378. The connection is: a gift does not grow upon the passing away of five fellow Dhamma-farers. "A gift upon passing away" is a gift made upon one's own demise, such as saying: