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does not count as an enclosure." Below, keeping this same idea in mind, it was said, "even if it has a high foundation, one lying in the entrance does not cause an offense for those lying in the apartment." "There" means in the Andhakaṭṭhakathā. "Having stated the measure of the platform" means having stated the measure of the platform's height thus: "if one lies on the ground, having descended from the platform, one does not see one lying on top of the platform." One-hall, etc. A palace arranged by making it straight and long like an arrow is an arrangement with one hall. Arrangements with two halls, and so on, should be understood according to what has been said. Only the explanation of the types of halls here is the difference from what was said below. Regarding "they make a wall in the middle" here too, because the lower part of the enclosure is one and a half cubits high, even if they make a wall one and a half cubits high in the middle, it should be understood that it is indeed of various uses. Regarding "a house with a hole is not of one use," here, if within one and a half cubits in height, there is a hole sufficient for people to pass through, that too is a door, and thus it is of one use. "Is the enclosure destroyed?" refers to the enclosure of the main entrance. Because only five types of roofs are mentioned everywhere, it says, "covered with one of the five roofs." 53. In the Pāli text, by saying, "a lodging is called fully roofed, fully enclosed, mostly roofed, mostly enclosed," the mostly roofed and mostly enclosed lodging is shown as if it were the end of the pācittiya offense. And by saying, "in a half-roofed, half-enclosed [lodging], there is an offense of dukkata," the half-roofed and half-enclosed lodging is shown as the beginning of the dukkata offense. Between the two, by what should it be? By pācittiya, or by dukkata? Because the rule concerning worldly blame is laid down without remainder, and because this is an offense by enactment, between the mostly roofed and mostly enclosed, and the half-roofed and half-enclosed, the pācittiya offense is indeed not prevented. Therefore, and because in the Vinaya decisions, the more serious one should be upheld, in the commentary too, pācittiya is shown. "Seven pācittiyas" is stated by taking the pācittiya mentioned in the Pāli text as one in general. But if taken separately, "in a fully roofed, fully enclosed, pācittiya; in a mostly roofed, mostly enclosed, pācittiya," there are indeed eight pācittiyas. Senamba Pavilion It is said to be a description. Indeed, in the island of Sri Lanka, there is a meeting hall with a high foundation, completely roofed, completely unpartitioned, of such a name. Referring to that, this was said. If it reaches the count of encompassing the world, because the hall has a high foundation, the state of being completely unpartitioned is not suitable. Thus it is said, "This too should be understood by this," and so on. And here, "partially roofed" and so on should be understood thus: Of which, out of four parts, one is roofed, the rest are unroofed, this is "partially roofed." Of which, out of three parts, two are roofed, one is unroofed, this is "mostly roofed." Of which, out of two parts, one is roofed, one is unroofed, this is a dwelling called "half-roofed." "Partially partitioned" and so on also should be understood by this same method. The rest is clear. A dwelling that is a ground for a Pācittiya offense, lying down with an unordained person in that place, the setting of the sun on the fourth day— these are the three factors here. The explanation of the training rule concerning lying down together is finished. 6. Explanation of the Second Training Rule concerning Lying Down Together. 55. In the sixth (chapter/section), because it is said in the first training rule, "excluding a bhikkhu, the rest are called unordained," "a woman is also included by the term 'unordained'." For one who lies down with a woman on the fourth day, "two Pācittiya offenses arise from two training rules," they say. But in all three Gaṇṭhipadas, "because a woman is mentioned separately in this training rule, in the first training rule, 'excluding a bhikkhu, the rest are called unordained' is appropriately understood as referring only to a man," it is said. And that is more reasonable. And the reason they give here, "by the word 'pi' in 'even on the first day,' it means 'even on the fourth day'," that too is not a reason. Because there is no rule that the word 'pi' is only for inclusion, and because it can also mean emphasis. Or the word 'pi' should be seen as indicating possibility. Therefore, here, even on the first day, there is an offense; what then to say about the second day and so on? This meaning is shown. Even in the sense of inclusion, the word 'pi' When it is taken, incurring an offense by this very training rule indicates incurring it on another day, not an offense to be incurred by the first training rule. That is to be seen as groundless. They say: "A dead woman, even if she was the object of a pārājika, because she stands on the side of not being taken up, does not generate a sahaseyyā offense." By the saying: "When the sun has set, and a woman is lying down, a bhikkhu lies down," it is to be understood that for one lying down during the day, there is no sahaseyyā offense. A sleeping place that is the basis for a pācittiya, lying down there with a woman, and the setting of the sun— these are the three factors here. The explanation of the second sahaseyyā training rule is finished. 7. The explanation of the training rule on teaching Dhamma. 60-64. In the seventh (rule), 'she leads the house' means 'gharaṇī,' mistress of the house. Therefore it says 'gharasāminī.' 'She hears' means 'suṇisā.' For 'not with a yakkha,' etc., the connection is with 'except.' It is not proper to teach even to one standing with a yakkha, a peta, or an animal who has taken a male form. Here, regarding 'teaches by a letter,' they say: 'If, beyond five or six words, one says "I will speak this word," and speaks even one letter and stops, it is an offense.' 66. They say: 'Regarding "one verse-quarter," this is said with reference to a verse composition. But elsewhere, only a word ending in a case-inflection should be taken.' They say: 'By "commentary, Dhammapada, Jātaka-like stories," etc., only the ancient commentaries, etc., that have ascended to the recitations are meant.' Leaving aside the text of the commentaries, etc., it is proper to speak in another language like Tamil, as one wishes. By 'the distinction mentioned in the Dhamma word by word,' it indicates that there is no offense elsewhere. By 'having stood up and sat down again,' by the method of changing postures, it indicates that there is no offense even by various postures. Even if one teaches the entire Dīgha Nikāya, until it is finished, one teaches even on another day. The non-taking of a second discerning person is non-action. And of one standing with a woman, and of a discerning person... The wrong conduct should be understood in the way stated for the undetermined. The rest is clear. The teaching of the Dhamma to six kinds of speech of a person with the stated characteristics, a woman with the stated characteristics, the absence of the moving of the postures, the absence of discerning men, and the not answering of questions— these are the five factors here. The explanation of the training rule on teaching the Dhamma is finished. 8. The explanation of the training rule on declaring one's true attainments 77. In the eighth, "at another time" means at a time other than the time of final Nibbāna. "When pressed hard" means when urged thus: "Speak, venerable sir, what have you attained?" Even when not pressed hard, if asked or not asked, it is proper to declare if there is such a reason. Therefore, a certain elder, reproached by a certain young monk, said: "Friend, do not strive for the higher path; you have reproached an Arahant." When the elder said: "Friend, do you have a footing in this Dispensation?" the young monk said: "Yes, venerable sir, I am a Stream-Enterer." Knowing "this one is a doer," the Noble Ones declare themselves to show the unfailing nature of the practice, to encourage and gladden. "The quality of learning, of scripture, and of virtue" means the quality of learning, the quality of scripture, and the quality of virtue. By stating the reason for not speaking here of an insane person, it should be understood that the reason for not speaking of one afflicted with mental derangement has also been stated. Or, by the word "iti" or by the sense of "etcetera," it includes the state of mental derangement. Therefore, it says: "or due to the absence of mental derangement." "Those endowed with right view" means those endowed with the right view of the path and fruit. Indeed, the Noble Ones do not have the state of being insane, etc. However, those who have attained jhāna, if that (insanity) occurs, fall from jhāna. Therefore, for them, non-offence should be stated due to declaring what is not true, not due to declaring what is true. Therefore, it says: "non-offence should not be stated due to declaring what is true." "Those not mentioned before" means those not mentioned in the fourth Pārājika. And this training rule arises from a non-mental state, due to not knowing the regulation. And here, the Noble Ones, the regulation... knowing the precept, do not transgress; but ordinary people, even knowing the precept, transgress. And it should be understood that they fall from jhāna due to the strong unwholesome nature of their intention to transgress the Teacher's command. It is with the highest distinction, referring only to noble individuals, that "two thoughts with wholesome and indeterminate minds" was said. But it is not the case that jhāna-attaining ordinary people, not knowing the precept, do not declare it with unwholesome minds