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and the transgression of proper conduct by such a dismissed monk— these are the three factors here. Its origin, etc., are similar to taking what is not given. The explanation of the rule on dismissal is finished. 3. Explanation of the rule on eating together In the third, "sabhojana" means with both people, in that eating together. Or, "sabhojana" means with enjoyment, for indeed, a woman is an enjoyment for a man overwhelmed by lust, and a man for a woman. Therefore, in its word division, it is said: "there is a woman and a man," etc. "Should not sit down by encroaching" means should not enter and sit down. In that family, in the sleeping chamber, in a large four-gabled hall, etc., in a place near the inner sleeping area, leaving a hand's reach from the large back-support, or for a small one, having passed the middle, one should sit down—this is the meaning. For one who sits thus, there is an offense of expiation. It was laid down in Sāvatthī, concerning Upananda, in the story of sitting down by encroaching. It is a general enactment, not by command, an offense of expiation in three categories. For one who perceives a non-sleeping chamber as a sleeping chamber, or is in doubt, it is a minor offense. For one who does not perceive it as a sleeping chamber, for one who sits without transgressing the described area, when there is a second monk, or when both have left, or for one who sits among those free from passion, and for the insane, etc., there is no offense. The proximity of a husband and wife who are not free from passion, the place being a sleeping chamber, the absence of a second monk, and sitting down by encroaching— these are the four factors here. Its origin, etc., are similar to the first pārājika. The explanation of the rule on eating together is finished. 4-5. Explanation of the rules on sitting in a secluded and covered place, and sitting in a secluded place The fourth and fifth were laid down in Sāvatthī, concerning Upananda, in the story of sitting in a covered seat, and sitting in a secluded place. are designated, common designations, and their origins and so forth are similar to the first Pārājika. The rest of the narrative method should be understood in the way stated in the two Aniyatas. The description of the training rule concerning private concealed and private sitting is finished. 6. Description of the Training Rule concerning Going for Alms In the sixth, "invited" means invited with one of the five kinds of food. "Being fed" means being fed with that invited meal. "Without asking a present bhikkhu" means seeing a bhikkhu within the viewing range of the inner precinct boundary, and without asking him with a normal speech that is possible, such as "I am going to the house of so-and-so" or "I am going for alms." "Before the meal or after the meal" means whether that meal with which one was invited has been eaten or not eaten. "Should go for alms in houses" means should enter houses other than the one where one was invited. "Except at the proper time, a pācittiya" means if that bhikkhu, setting aside the two kinds of proper times described, enters another house when it is not past midday, then there is a dukkaṭa upon entering the house precinct, another dukkaṭa upon crossing the threshold with the first foot, and a pācittiya upon crossing with the second foot. It was designated in Rājagaha concerning Upānanda regarding the matter of going for alms. "A present bhikkhu, without asking, before the meal, after the meal, except at the proper time"—this is the fourfold supplementary designation here, a common designation, not by command, a triple pācittiya, a dukkaṭa for one who is not invited but perceives himself as invited, or for one who is in doubt. For one who is not invited but perceives himself as not invited, having asked a present bhikkhu at the proper time, or without asking an absent bhikkhu, for one who enters, or for whom the path is through another's house or house precinct, for one who goes by that path, for one who goes to monasteries between, nunneries, hermitages, bathing places, or houses of those who offer food, in dangers, and for the insane and so forth, there is no offense. Invited with one of the five kinds of food. disregarding, not asking a monk who is present, entering another house from the house of a devotee, not exceeding midday, or the absence of a time or an emergency – these are the five factors here. Its origin and so on are just like the first Kathina. But this is by action or non-action. The explanation of the Training Rule on Conduct is finished. 7. The Explanation of the Mahānāma Training Rule In the seventh, "the invitation for requisites for four months" means the invitation for requisites for a sick person for four months. All of this is stated in terms of the basis. This is the meaning here: Whether it is an invitation for four months, or a renewed invitation, or a continuous invitation, all of it should be accepted. It should not be rejected, saying, "Now I have no illness." It should be assented to, saying, "If there is illness, I will make it known." "If he accepts beyond that" – here, if a limit has been set there by nights or by medicines, "only so many nights, or so many medicines are to be made known," then if he makes known a medicine for a medicinal purpose, or another medicine for another medicinal purpose, beyond that limit of nights or limit of medicines, he commits a pācittiya. It was laid down in Sāketa concerning the Group of Six, regarding the matter of making known medicines. It is a general enactment. It is without instruction. It is a pācittiya of three types. For one who is not beyond that, but perceives it as beyond that, or for one who is in doubt, there is a dukkata. For one who is not beyond that and perceives it as not beyond that, for one who, when there is a need, makes known medicines other than or in greater quantity than those for which he was invited, or who, when there is a need, makes known after exceeding the nights for which he was invited, having explained the truth, and for those who were invited by relatives, or by personal invitation, or by unlimited invitation, or for the sake of another, or who make known with their own wealth, for them, and for the insane and so on, there is no offense. The invitation by the Sangha, then the making known of medicine, not being sick, exceeding the limit – these are the four factors here. Its origin and so on are like the Sañcaritta. Mahānāma Training Rule The explanation of the rule is finished. 8. Explanation of the training rule concerning an army on the march In the eighth (rule), "on the march" means having made an effort, meaning, having departed from the village. "Army" means a four-fold (army). "Except for a suitable reason" means when there is no such reason, for one who goes merely to see the army, a dukkaṭa at every step. For one who stands in the vicinity of seeing and sees, a pācittiya. The vicinity of seeing is where one stands and sees. But having left that (place) and seeing again and again, a pācittiya at every instance. It was laid down in Sāvatthī, concerning the group of six monks, regarding the matter of seeing an army. "Except for a suitable reason" is an additional enactment here. A general enactment. Without a specific command. A pācittiya offence. For going to see each one, such as elephants, a dukkaṭa in the manner stated. Likewise, for one who perceives an unmobilized (army) as mobilized, or is in doubt, a dukkaṭa. But for one who perceives it as unmobilized, standing in the monastery, (seeing) what has come to one's standing place, and seeing what comes along the path, when there is a suitable reason, in times of danger, and for mad persons, etc., there is no offence. Going to see an army on the march, seeing it elsewhere than an authorized place, and the absence of a suitable reason or danger: these are the four factors here. The origins, etc., are like sheep's wool. But this is a worldly reproach, with unwholesome intention, (an offence) of three kinds of feeling. The explanation of the training rule concerning an army on the march is finished. 9. Explanation of the training rule concerning dwelling in an army In the ninth (rule), "if beyond that" means beyond three nights. On the fourth day, when the sun has set, whether one stands, sits, or lies down in the army, even if one performs any posture in the sky by psychic power, it is a pācittiya offence. It was laid down in Sāvatthī, concerning the group of six monks, regarding the matter of dwelling in an army for more than three nights. A general enactment. Without a specific command. A pācittiya offence. For one who perceives less than three nights as more than three nights, or for one who is in doubt, a dukkaṭa. But for one who perceives it as less (than three nights), having departed before dawn on the third night and dwelling again, or for one who dwells due to illness or for a sick person's needs, (the text is incomplete here). For an army that is surrounded, for one who is hindered by something, in dangers, and for the insane, etc., there is no offense. The passing of three nights, the setting of the sun for the army, and the absence of illness, etc. – these are the three factors here. The origins, etc., are like sheep's wool. The explanation of the training rule concerning staying with an army is finished. 10. The explanation of the training rule concerning battlefields In the tenth (rule): "Having gone forth, having gone forth, they fight here" – this is `uyyodhikaṃ` (battlefield). This is a name for a place of combat. "They know the front of the army here" – this is `balaggaṃ` (front of the army). The meaning is a place for counting troops. The array of the army is `senābyūhaṃ`. This is a name for an army encampment. The sight of a division is `anīkadassanaṃ`.