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But for the expulsion or causing the expulsion of an unordained person, or an unordained person's requisites, or a monastery, or monastery precincts, it is a Dukkaṭa only. And this should be understood by counting the requisites that are not connected. For the expulsion from one's own monastery, or a monastery belonging to a trusted person, or from the entire Sangha's park, for a quarrelsome person or his requisites, or causing their expulsion, or for the expulsion of shameless ones from one's dwelling place, or mad ones, or misbehaving pupils and co-residents, or their requisites, there is no offense for oneself, or for mad ones, etc. A Sanghika monastery, an ordained person's freedom from being quarrelsome, etc., and expelling or causing expulsion out of anger—these are the three factors here. The origin, etc., are similar to taking what is not given, but this causes suffering. The explanation of the training rule on expulsion is finished. 8. Explanation of the training rule on high dwellings. In the eighth, "on a high dwelling" means a two-story or three-story dwelling with an unroofed upper floor. In the word division, to show the intended dwelling here, it is said, "where a middle-sized man's head does not touch" (Pāci. 131). "With inserted legs" means legs inserted into the body. "Should sit down upon" means should sit down, overpowering or overwhelming it, or this is a locative usage, meaning should sit or lie on a couch or a chair. "Abhi" here is merely a prefix for rhetorical embellishment. Therefore, if a bhikkhu, by the ultimate limit of the aforementioned high dwelling, up to the measure of a middle-sized man's He does not strike his head with the lowest crossbeams at all. He sits or lies on a movable-legged couch or chair placed high above the crossbeams to that extent. For him, there is an offense of expiation according to the number of attempts, as stated in the rule of not leaning. It was laid down in Sāvatthī concerning a certain bhikkhu who suddenly sat or lay on a movable-legged couch or chair in an upper-story dwelling. It is a common rule, without an order, an offense of expiation of three types. For an individual, it is a dukkata offense of three types. In one's own monastery, or a trusted one's, in a dwelling not on an upper story, where the head strikes, or where the space below is unusable due to stored goods, or where the upper floor is made of planks or plastered with lime, for one who sits on a movable-legged object there, or for one who stands on that movable-legged object in an upper story and takes or attaches something, or for one for whom a rope is given, a nail driven above the feet and head, for one who sits there, there is no offense for the insane and so forth. A monastery belonging to the Sangha, an upper-story dwelling where the head does not strike, the space below is usable, sitting or lying on a movable-legged object where no rope is given— these are the four factors here. The origins and so forth are like the sheep's wool. The explanation of the rule concerning upper-story dwellings is finished. 9. Explanation of the rule concerning large monasteries In the ninth, "large" means with an owner. "Monastery" means plastered and unplastered. "As far as the door frame" here, the door frame means, by the highest measure, a space of two and a half cubits near the main beam. "For fixing the bolt" means for the stability of the door-leaf and the door-frame. For the door-leaf, being easily turned, strikes the wall when opening, and the door-frame when closing. By that striking, the wall shakes, then the plaster moves, and having moved, it becomes loose or falls. Therefore, the Blessed One said, "as far as the door frame, for fixing the bolt." There, although "this is to be done" is not in the matrix, It is not stated in the word division, but in the origin story, "he had it plastered again and again, he had it smeared again and again" (Pāci. 134). From this context, it should be understood that up to the door frame, for the placement of the bolt, it must be plastered or smeared again and again. Regarding "for the repair of the window openings," here "window openings" refers to the window shutters. When opened, they strike the wall by a span or more. The term "repair" here is used for all directions. Therefore, the space the size of the shutter's width in all directions must be plastered or smeared for the repair of the window openings. This is the meaning here. Having shown what should be done in plastering work, now to show what should be done in roofing, it begins with "for two or three coverings." Here, "the turns of two or three coverings" means two or three turns of the covering. "Turn" means a circuit or a layer. The meaning is that two or three circuits or layers should be determined. "Standing in a non-green place" means standing in a place without greenery. Here, "greenery" refers to the early crops like the seven kinds of grains, and the later crops like mung beans, black gram, sesame, horse gram, gourds, and pumpkins. Even if what is sown in that field is not yet ripe, but will ripen when the rain falls, it is still considered greenery. Therefore, one who stands in such a place and makes a determination incurs a dukkaṭa offense. Even for one standing in a non-green place this limit applies: A person sitting by the ridgepole or the spire of a peaked-roof house, looking down along the edge of the roof, sees a bhikkhu standing on a certain piece of ground. And the bhikkhu standing there, looking up at the one sitting above, sees him in the same way. One must stand in that place. One is not allowed to stand within that area, even if it is not green. "If beyond that" means when roofing with a path, beyond three paths; when roofing with a turn, beyond three turns; when roofing with bricks, stones, or plaster, by the count of brick, stone, or plaster lumps; when roofing with grass or leaves, p For counting bricks and for counting bundles of grass, there is an offense of pācittiya. Concerning the Elder Channa in Kosambi, it was laid down regarding the matter of repeatedly having roofs put on and plastered. It is a general injunction, without requiring instruction, a triple pācittiya. For one who perceives an excess in a period of less than two or three (days), or is in doubt, there is a dukkaṭa. In the case of making white color, etc., in a period of two or three (days) or less than two or three (days), in caves, grottoes, grass huts, etc., for the sake of another, for one who has it done with his own wealth, for one who dedicates the rest, except for his own dwelling, and for the insane, etc., there is no offense. Being an old monastery, being one's own dwelling, and further dedication— these are the three factors here. The origins, etc., are as stated in the Sañcaritta. The commentary on the training rule concerning old monasteries is finished. 10. Commentary on the training rule concerning living creatures In the tenth (rule), "knowing it to be living creatures" means knowing it by seeing or hearing "this is living creatures" or by any other means. "Should sprinkle or have sprinkled" means with that water, one should sprinkle oneself, or have another sprinkle by instructing them. There, for one who sprinkles without breaking the stream, there is only one offense for one pot. For one who breaks it, there are offenses according to the number of applications. If one makes a channel flow, even if it flows for a day, there is only one offense. For one who dams it here and there and leads it elsewhere, there are offenses according to the number of applications. For one who throws much grass, leaves, branches, etc., into the water with a single application, there is only one offense. For one who throws them in one by one, there are offenses according to the number of applications. And this (rule) is said concerning that which, when thrown in this way, is consumed or becomes turbid, so that living creatures die, referring to such a thing, not a large body of water. For having it sprinkled, there is a dukkaṭa for the instruction. Even if much is sprinkled with one instruction, for the one who instructs, there is only one pācittiya. Concerning the monks of Āḷavī in Āḷavī, it was laid down concerning the matter of sprinkling. It is a general injunction, requiring an instruction. For one who perceives living creatures in what is not living, for one who is in doubt about both, there is a dukkaṭa. For one who perceives no living creatures, or sprinkles unintentionally or unmindfully... For one who does not know, for one who is insane, etc., there is no offense. The four factors here are: the water is full of living creatures, knowing that "by sprinkling, living creatures will die," and that water is indeed of that kind, and sprinkling grass, etc., for any necessary purpose, without an intention to kill. Its origin, etc., are similar to taking what is not given. But this is an offense by enactment, with three thoughts, with three feelings. The description of the training rule concerning living creatures is finished. The Chapter on Living Beings is the second. 3. The Chapter on Admonition 1. The Description of the Admonition Training Rule In the first [rule] of the Chapter on Admonition, "unappointed" means unappointed by that bhikkhu-admonisher appointment which was allowed by the Blessed One for a bhikkhu endowed with eight qualities through a ñatti-catuttha kamma. "Should admonish" means he should admonish the community of bhikkhunis, or many bhikkhunis, or one bhikkhuni, by bringing to them, in the way of admonition, the eight grave rules, such as "a bhikkhuni who has been ordained for a hundred years must salute, rise up for, perform añjali-kamma, and sāmīci-kamma for a bhikkhu who has been ordained on that very day." "Pācittiya" means a pācittiya offense at the end of the admonition. This rule was laid down in Sāvatthi,