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with intention, censurable by the world, bodily action, verbal action, unwholesome thought, painful feeling. The Eavesdropping training rule, the eighth. 9. Description of the Rule on Obstructing a Sangha Act 474. In the ninth – "If we should know" means if we should know; the particle "ca" is merely an emphatic particle. "Of the righteous" means they are righteous because there is Dhamma in them, having been done according to Dhamma, Vinaya, and the Teacher's teaching; of those righteous four Sangha acts. "He incurs an offence of pācittiya" – here, at each word, a pācittiya. The rest is clear. Its three origins – action, release by perception, with intention, censurable by the world, bodily action, verbal action, unwholesome thought, painful feeling. The Rule on Obstructing a Sangha Act, the ninth. 10. Description of the Rule on Going Without Giving One's Consent 481. In the tenth – "Or the matter has been reported" means the accuser and the accused have spoken their own statements, the investigator is agreed upon, even by this much, the matter is reported. The rest here is clear. Origin of laying down the burden – arises from body, speech, and mind, action or inaction, release by perception, with intention, censurable by the world, bodily action, verbal action, unwholesome thought, painful feeling. The Rule on Going Without Giving Consent, the tenth. 11. Dubb Description of the Training Rule on Giving Less 484. In the eleventh – "as a friend" means "with the friendship"; it is said that "he gives to whomever is a friend." This method applies to all instances. The rest is clear in meaning, as it has been explained in the sections on complaining and so forth. Its three origins – action, release by perception, with thought, worldly blame, bodily action, verbal action, unwholesome thought, feeling of suffering. The eleventh training rule is "giving less." 12. Description of the Training Rule on Diverting 489. In the twelfth – whatever needs to be said, all of it is in the same manner as explained in the thirtieth training rule on diverting. This is the only difference – there, because of one's own diversion, it is an offense entailing relinquishment; here, because of diverting for a person, it is a pure pācittiya offense. Its three origins – action, release by perception, with thought, worldly blame, bodily action, verbal action, unwholesome thought, three kinds of feeling. The twelfth training rule is "diverting." The description of the eighth chapter, "With Fellow Dhamma-Farers," is completed in order. 9. The Chapter on Jewels 1. Description of the Training Rule on the Royal Harem 494. In the first training rule of the Royal Chapter – "oraka" means "little." "Gone to the top of the excellent palace" means "gone to the top of the excellent palace." "For the sake of the ladies" means "for the sake of the ladies"; it is said "I know" because they made it known. 497. "He desires his father" means "he desires to kill him, having seen an opportunity." In "the royal harem is crowded with elephants," etc., "crowded with elephants" means "there is a crowd of elephants here"; the meaning is "a crush of elephants." The same method applies to the phrase "crowded with horses and chariots." Some read "sammattam," but that should not be taken. There is also the reading "rañño antepure hatthisammaddaṃ," in which case "hatthisammaddaṃ" means "a crowd of elephants," and it is said that "there is a crowd of elephants in the king's harem." The same method applies to the remaining instances. "Things that excite passion" means such forms and so forth in that harem. 498. "Of one whose head has been anointed" means "of one whose head has been anointed." "The king has not gone out from here" means "where the king has not gone out," in that place where the king has not gone out; sa 'yanighareti' is the meaning. A jewel is called a queen, 'niggata' means gone forth, 'aniggata ratana' thus means 'aniggataratanaka', in that 'aniggataratanaka'; 'sayanighareti' is the meaning. The rest here is clear. Origin of Kathina – arises from body and speech, and from body, speech, and mind, is action and non-action, not release by perception, without thought, an offense by designation, bodily action, verbal action, with three thoughts, with three feelings. The first training rule concerning the inner palace. 2. Explanation of the Jewel Training Rule 502-3. In the second – 'vissaritvā' means having forgotten. A full bowl means five kahāpaṇas always. 'Kyāhaṃ karissāmi' means what shall I do. 'Ābharaṇaṃ omuñcitvā' means having removed an ornament called Mahālata, worth nine crores. 504. 'Antevāsī' means attendant. 506. 'Aparikkhittassa upacāro' means here 'upacāra' is two clod-throws of the monastery – "for a dwelling, a well-thrown clod or a pestle-throw" is said in the Mahāpaccari. 'Uggaṇhāti āpatti pācittiyassa' means here, for one who takes or causes to be taken gold and silver for oneself, it is an offense of Nissaggiya Pācittiya, for the Sangha, group, individual, cetiya, or new work, it is a Dukkata, for other jewels like pearls, for oneself or for the Sangha etc., for one who takes or causes to be taken, it is a Dukkata. Whether it be a permissible object or an impermissible object, even a mother's ear-ornament or a palm-leaf, if it belongs to a layperson, for one who puts it away as a storekeeper, it is a Pācittiya. If, however, it is permissible property belonging to parents that must be put away, it should be taken for oneself and put away. But if it is said, "Put this away and give it," it should be refused, saying, "It is not allowable." If they drop it and go, saying, "Put it away," it is a hindrance, and it is allowable to put it away. If carpenters or others working in the monastery, or royal favorites, say, "Put away our tools or bedding and give it..." They say "ha!" It should not be done out of desire or fear. But it is proper to show a protected place. And it is proper to put away things that have fallen by force. Here, regarding "within the monastery or within the dwelling," if it is a great monastery, like a great vihāra, in the precincts enclosed by a wall, where a doubt arises that it might be taken by monks or novices, in such a place, it should be picked up or caused to be picked up and put away. But in places of public thoroughfare, like the gatehouse of the Mahabodhi or the mango courtyard, it should not be taken. There is no hindrance. But in the Kurundi it is said: "One going along the road sees some goods in a place of few people. Even if it becomes crowded, people will suspect that very monk. Therefore, one should step off the road and sit down. When the owners come, it should be told to them. If one does not see the owners, one should do what is proper." Here, regarding "making a mark by form or by sign," "form" means the goods inside the bundle. Therefore, the bundle should be untied, counted, and noted whether there are so many kahāpaṇas or gold and silver. "Sign" means a seal, and so on. Therefore, for a sealed bundle, everything should be noted, such as whether it is sealed with clay, or sealed with lac, or whether the bundle is made with a blue cloth, or made with a white cloth, and so on. "Monks are proper" means conscientious and scrupulous. For indeed, it is not proper to place it in the hands of those of greedy nature. But if one neither departs from that dwelling, nor sees the owners, even by him, it should not be made into the price of his own robes, and so on. But a permanent dwelling, or a cetiya, or a pond should be caused to be made. If, after the lapse of a long time, the owner comes, he should be told: "Lay follower, this was made with your property, please rejoice in it." If he rejoices, that is good. If he does not rejoice, but demands, "Give me my money!" then something else should be arranged and given. 507. Trust regarding what is considered a jewel. In "takes" and so on, it is said referring only to raw flesh. Unraw flesh is not permissible. The rest here is clear. Six origins: action, not liberation by perception, without thought, an offense by regulation, bodily action, verbal action, with three thoughts, with three feelings. The second training rule concerning jewels. 3. Explanation of the training rule concerning entering a village at the wrong time. 508. In the third: "animal talk" means talk that is an obstacle to the noble path. "King's talk" means talk connected with kings. The same method applies to "thieves' talk" and so on. 512. What is to be said here regarding "a resident bhikkhu" has already been said in the training rule concerning conduct. If many bhikkhus enter a village for some purpose, all of them should ask one another, "I ask permission to enter the village at the wrong time." If that purpose is not accomplished in that village, and they go to another village, even if it is a hundred villages, there is no need to ask permission again. But if, having relaxed their effort, they are returning to the monastery and in between wish to enter another village, they must ask permission again. Having finished the meal in a family house or a sitting hall, if one wishes to go for alms of oil or alms of ghee, if one sees a bhikkhu present, one should ask permission and go. If there is no one present, one should go without asking. Having descended into the street, if one sees a bhikkhu, there is no need to ask permission; one may go for alms even without asking. If there is a path through the middle of the village, and as one goes along it, the thought arises, "I will go for alms of oil and so on," if one sees a bhikkhu present, one should ask permission and go for alms. But for one going for alms without leaving the path, there is no need to ask permission. The precinct of an un-enclosed village should be understood in the same way as stated in the rule concerning taking what is not given. 515. In "within the monastery" and so on,