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Indeed, there is no purpose in such a dissimilar person dwelling in the same monastery or the same cell. Therefore, his dwelling is prohibited everywhere. Here, "another's personal" refers to the personal property of a trusted person, which is like one's own personal property; in that case, there is no offense. 123. "In dangers" means: If there is a danger to the life or the holy life of one dwelling outside, for one who enters in such dangers, there is no offense. The rest is clear. The origin of the first pārājika: action, release by perception, with intention, worldly blame, bodily action, unwholesome mind, painful feeling. The sixth training rule on not intruding. 7. Explanation of the Training Rule on Expulsion 126. In the seventh training rule – "by one effort he passes through many doors" – those palaces of four or five stories, or six or seven chambers, or four-sided halls, in such dwellings, taking by the hands or by the neck, and not stopping in between, if he passes through with one effort, it is one offense of expiation. For one who stops and stops, passing through with various efforts, there are offenses of expiation according to the number of doors. Without touching with the hand, saying "Get out!" and expelling by speech, the same rule applies. Here, "he orders another" – at the mere command, "Expel this one," there is an offense of wrong-doing. If he, once commanded, passes through many doors, it is one offense of expiation. But if he is commanded with a specification, "Expel through so many doors," or "Expel up to the main door," then there are offenses of expiation according to the number of doors. "His requisites" means whatever belongs to him – such as bowls, robes, water-filters, fans, beds, chairs, cushions, pillows, even a piece of cloth for dyeing; whoever expels it or causes it to be expelled; for him there are offenses of wrong-doing according to the number of items. But for those tied tightly together and placed, it is one offense, as stated in the Mahāpaccariya. 127. "Another's personal property" – here too, trusted personal property is like one's own personal property. And as here, so everywhere. Where there will be a difference, there we shall speak. 128. In "expels a shameless one," etc., only one who causes quarrels and strife may be expelled from the entire monastery of the Sangha. For he, gaining a faction, might even split the Sangha. But shameless ones, etc., should be expelled only from their own dwelling place; it is not proper to expel them from the entire monastery of the Sangha. "For an insane one" means for one who is himself insane, there is no offense. The rest is clear. Three origins – it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, release by perception, intentional. that which is blameworthy by the world, bodily action, verbal action, unwholesome thought, and painful feeling. The seventh training rule concerning expulsion. 8. Description of the Training Rule concerning a High-Platformed Dwelling 129. In the eighth training rule— “on a high-platformed dwelling” means on a two-storied dwelling or a three-storied or more dwelling with an unroofed upper floor. “Suddenly sat down on the bed” means suddenly overpowered and overwhelmed the bed and sat down. Or this is a usage in the locative sense; the meaning is “sat on the bed.” But “abhi” (suddenly) is merely a prefix for the sake of verbal elegance. “Fell down” means fell down or came out. For no nail was given to it above, therefore it came out. “Made a harsh sound” means made a distorted, pained sound. 131. A high-platformed dwelling is one where the head of a medium-sized man does not strike, meaning that the head of a man of medium height does not strike the lowest beams. By this, the high-platformed dwelling intended here is shown, not the definition of a high-platformed dwelling. For any two-storied dwelling or three-storied or more dwelling with an unroofed upper floor is called a “high-platformed dwelling.” But here, one where the head does not strike is intended. Regarding sitting down and so forth, the types of offense should be understood according to the usage in the manner stated previously. 133. In a non-high-platformed dwelling, such as a leaf-hut built on the ground, there is no offense. For it is not possible to cause distress to another there. In one where the head strikes, even there is no offense. For it is not possible to walk below in that lower palace without stooping; therefore, since it is not a place for walking, there will be no distress to another. In one where the space below is not used, meaning where the space below is not used due to goods and materials being placed there, even there is no offense. In one that is constructed with planks, meaning where the upper floor is thickly covered with wooden planks or is finished with plaster and so forth, even there is no offense. In one where nails are given, meaning where nails are given to the feet of beds and chairs, where even when one sits, they do not fall down, even when sitting on such a bed or chair, there is no offense. Standing on it, standing on a bed or chair with fixed legs, takes down a robe or something else hung on a peg, etc., or hangs up something else, for him too, there is no offense. The rest is clear. Originating from sheep's wool – it arises from the body and from body-and-mind, it is an action, not a release by perception, without intention, an offense by designation, a bodily action, with three thoughts, with three feelings. The precept concerning elevated dwellings is the eighth. 9. Description of the precept concerning large monasteries 135. In the ninth precept – regarding "as far as the door-frame," here "door-frame" means the space around the door-frame, the size of the door-panel. In the Mahāpaccari, however, it is said, "one and a half cubits from the door-post." In the Kurundi, however, it is said, "the size of the door-panel on both sides of the door." In the Mahāaṭṭhakathā, it is said, "a door-panel can be one and a half cubits, two cubits, or two and a half cubits," and that is well said. Indeed, referring to that, the Blessed One also made this excellent designation: "a cubit's reach around the door-frame." "For the purpose of fixing the bolt" means for fixing the door-frame with its panel; the meaning is for the stability of the door-frame with its panel. "For fixing the door" – this word division too was spoken with this very meaning in mind. This is the intention here – a door-panel, being easily turned, strikes the wall when opening, and the door-frame when closing. By that striking, the wall shakes, then the plaster loosens, and having loosened, it either becomes weak or falls off. Therefore, the Blessed One said, "as far as the door-frame, for the purpose of fixing the bolt." Although it is not stated in the mātikā nor in the word division "this particular thing should be done," from the context of the origin story, "he had it covered again and again, he had it plastered again and again," the meaning should be understood as: "as far as the door-frame, for the purpose of fixing the bolt, it should be plastered or caused to be plastered again and again." But what is said in the word division: "a cubit's reach around the door-frame" ṃ. There, for that which has a door in the middle, and a high wall above, there is a hand's reach of space all around on three sides. For a small monastery, there is space on two sides. Even there, the wall that the opening door strikes, that space is also incomplete. However, by the highest measure, a hand's reach of plaster all around on three sides is allowed for the door's stability. If there is also space for plaster below the door, it is proper to plaster that too. Regarding "for the work of light-gaps," here, "light-gaps" are called window-shutters. They too, when opening, strike the wall area by a span or even more. Here, space is obtained on all sides. Therefore, an area the size of the door's width on all sides should be plastered or caused to be plastered for the work of light-gaps. This is the meaning here. "White color," etc., is not a division of words in the mātikā. By this, it is allowed in the word-division itself that there is no burden on the monastery. Therefore, all of this should be done as one pleases. Thus, having shown what should be done in plastering, then to show what should be done in roofing, "for a two or three-layered roof," etc., is said. There, "for a two or three-layered roof" means two or three layers of roofing. "Pariyāya" is called a layer. The meaning is that two layers or three layers should be determined. "Standing on non-greenery" means standing on non-green. Here, "greenery" refers to the seven kinds of grains, early crops like mung beans, black gram, sesame, horse gram, and later crops like gourds, pumpkins, etc. Therefore, it is said: "Greenery means early crops and later crops." If one determines while standing on greenery, there is an offense of wrong-doing. Here, even in a field where the sown seeds have not yet sprouted, or will sprout after the rain has fallen, that too counts as greenery. Therefore, one should not determine while standing in such a field. One should stand only on non-greenery. to be determined. And in that, this is the distinction: Seated on the ridgepole, or on the pinnacle of a gabled house, or on top of a spire, or on the side, looking out over the edge of the roof, the place where he sees it standing, and the place where he stands, he sees that one seated above, in that place it should be determined. It is not permissible to determine it while standing inside its uncultivated area. Why? Because this is the place for the monastery to fall, should it fall. 136. "Covering by a path" here means covering straight on, without enclosing; that is done with bricks, stones, and plaster. "Having determined two paths" means