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the groundlessness of the Saṅghādisesa, the disparaging, and knowing it at that moment – these are the four factors here. Its origins and so on are similar to taking what is not given, but this is a painful sensation. The explanation of the Amūlaka training rule is finished. 7. Explanation of the Sañcicca training rule In the seventh (rule), "should cause remorse" means saying "I suppose you are under twenty years old" and so on (Pāci. 466), one would cause it. Thus, when there is no other cause for causing it, for one who intentionally causes it, for each utterance, there is a pācittiya. It was laid down in Sāvatthī, concerning the group of six monks, regarding the matter of causing remorse. A general enactment, without a command, a pācittiya of three (categories). For an unordained person, a dukkaṭa of three (categories). For one not intending to cause it, for one speaking thus merely out of good will, and for the insane and so on, there is no offense. Being ordained, wishing for discomfort, and causing remorse – these are the three factors here. Its origins and so on are similar to the preceding one. The explanation of the Sañcicca training rule is finished. 8. Explanation of the Upassuti training rule In the eighth (rule), "those who have fallen into a dispute" means those who have fallen into a dispute, a legal question grown from quarrels and disputes. "Upassuti" means near hearing, the meaning is, one should stand there where it is possible to hear their words. For one going with the intention of "I will listen there" to accuse, at every step, there is a dukkaṭa. Even if going quickly or lagging behind, the same rule applies. But where one stands and listens, for one standing there, there is a pācittiya. Even if they are conversing, one should come to one's standing place, clear one's throat, or say "I am here," and make oneself known. Even for one not doing so, upon hearing, there is a pācittiya. It was laid down in Sāvatthī, concerning the group of six monks, regarding the matter of the listening place. A general enactment, without a command, a pācittiya of three (categories). For an unordained person, a dukkaṭa of three (categories). "Having heard these, I will descend, I will cease, I will calm down, I will free myself," (Pac. 473) for one who goes (with such an intention). And for the insane and others, there is no offense. Being fully ordained, the intention to accuse, and hearing— these are the three factors here. This (offense), however, originating from the theft-group, may be an action, may be an inaction, a release by perception, with intention, blameworthy by the world, a bodily action, a verbal action, an unwholesome mind, with painful feeling. The explanation of the Eavesdropping Training Rule is finished. 9. The Explanation of the Obstructing Sangha-acts Training Rule In the ninth (rule), "acts according to Dhamma" refers to these four acts, done according to the Dhamma, the Vinaya, and the Teacher's Dispensation— namely, the announcement-act, the motion-act, the motion-and-one-proclamation-act, and the motion-and-three-proclamations-act. Herein, this is a brief analysis of acts: Therein, an announcement-act is called an act which is to be done with the consent of the united Sangha, after proclaiming this or that matter, and having made it heard three times, "It is agreeable to the Sangha." An act to be done with the consent of the united Sangha, by a single motion, is called a motion-act. An act to be done with a single motion and a single proclamation is called a motion-and-one-proclamation-act. An act to be done with a single motion and three proclamations, however, is called a motion-and-three-proclamations-act. Among these, the announcement-act (Pari. 496; Pari. Atth. 495-496) goes to five states: reinstatement, expulsion, the act of shaving, the Brahma-penalty, and the characteristic of an act. Therein, expulsion is like the destruction of the novice Kaṇṭaka. Reinstatement should be understood as the re-entry upon seeing one behaving properly in the same way. The questioning about hair-cutting for one seeking ordination is called the act of shaving (Mv. 98). For a talkative monk who harasses monks with harsh words, (the declaration is made): "The monk named so-and-so is talkative, he lives harassing monks with harsh words. Let that monk say whatever he wishes. That monk named so-and-so should not be spoken to by the monks, nor should he be given advice or instruction, nor to be admonished. "Venerable Sir, I ask the Saṅgha, 'Does the Saṅgha approve of giving the Brahma-penalty to a bhikkhu named so-and-so?' A second time I ask, A third time I ask, 'Venerable Sir, does the Saṅgha approve of giving the Brahma-penalty to a bhikkhu named so-and-so?'" Such an act is called the Brahma-penalty (Cūḷava. 445). But that which the Blessed One permitted for bhikkhunīs in cases like revealing the thigh and so on, saying, "Monks, that bhikkhu is to be made unworthy of veneration by the community of bhikkhunīs" (Cūḷava. 411), which is to be done by the bhikkhunīs while seated in their residence, saying, "Venerable Lady, a certain venerable one shows what is displeasing to bhikkhunīs. Does the bhikkhunī community approve of making this venerable one unworthy of veneration?" Such an act, since its characteristic is the act itself, not bringing back or anything else, is called an act-characteristic. And this act-characteristic was laid down primarily for bhikkhunīs, but it is also applicable to bhikkhus. Therefore, bhikkhus too, when giving robes and so on to those whose robes have been taken away, or when using or removing things that are to be used or removed, or when making such a righteous agreement, should perform the act of announcement after having it heard three times. All of this falls under the act-characteristic. Thus, the act of announcement goes to five instances. A motion-act, however, goes to nine instances: bringing in, sending out, Uposatha, Pavāraṇā, agreement, giving, receiving, revoking, and act-characteristic. Therein, "May the Saṅgha, Venerable Sir, hear me. This person named so-and-so is an aspirant for ordination from the venerable named so-and-so. He has been instructed by me. If it is suitable for the Saṅgha, let the person named so-and-so come. He should be told, 'Come!'" (Mahāva. 126) Thus, bringing in an ordination aspirant is called bringing in. "May the venerable ones hear me. This bhikkhu named so-and-so is a Dhamma speaker. He does not A Sutta comes, not a Sutta-analysis. He, not discerning the meaning, obstructs the meaning with the shadow of the letter. "When it is suitable for the venerable ones, having expelled such-and-such a bhikkhu, the rest of us will settle this dispute." Thus, in a decision by appeal, the expulsion of a Dhamma-preaching bhikkhu is called expulsion. "May the Sangha, venerable sirs, hear me. Today is Uposatha... may the Uposatha be performed." Thus, a motion established for the purpose of the Uposatha act is called Uposatha. "May the Sangha, venerable sirs, hear me. Today is the fifteenth day of Pavāraṇā. If it is suitable for the Sangha, may the Sangha perform Pavāraṇā." Thus, a motion established for the purpose of the Pavāraṇā act is called Pavāraṇā. "May the Sangha, venerable sirs, hear me. Such-and-such a person is an aspirant for higher ordination for such-and-such a person. If it is suitable for the Sangha, I shall instruct such-and-such a person." "If it is suitable for the Sangha, such-and-such a person shall instruct such-and-such a person." Thus, a motion established to appoint oneself or another is called Appointment. "May the Sangha, venerable sirs, hear me. This robe, which is a Nissaggiya for such-and-such a bhikkhu, has been relinquished to the Sangha. If it is suitable for the Sangha, may the Sangha give this robe to such-and-such a bhikkhu." Thus, the giving of relinquished robes, bowls, and so forth, is called Giving. "May the Sangha, venerable sirs, hear me. This such-and-such a bhikkhu remembers, reveals, makes manifest, and confesses an offense. If it is suitable for the Sangha, I shall receive the offense of such-and-such a bhikkhu." Then he should be told, "Do you see it?" "Yes, I see it." "You should restrain yourself in the future." Thus, the receiving of an offense is called Receiving. "May the resident venerable ones hear me. When it is suitable for the venerable ones, let us now perform the Uposatha, recite the Pātimokkha, and perform Pavāraṇā at the appointed time." Thus, the counter-Pavāraṇā that has been made... 'Drawing out' is called 'drawing back'. In the 'covering with grass' settlement (Cv. 212), the inclusive motion, and in each party, one motion each— these three motions are called 'the characteristic of action'. Thus, a motion-action goes to nine places. A motion-second action goes to seven places: restoration, expulsion, appointment, giving, removal, declaration, and characteristic of action. Therein, expulsion is called 'expulsion' in the sense of overturning the bowl, to make an Upāsaka, who is endowed with eight qualities such as striving for the non-gain of bhikkhus, not share with the Saṅgha. His restoration, when he behaves properly, is to be understood as 'restoration' by righting the bowl; that is stated in the Minor Section in the story of Vaḍḍha the Licchavi (Cv. 265-266). Appointment is to be understood by means of these appointments: the appointment for a boundary, the appointment for not being separated from the three robes, the appointment for a prepared seat, the appointment for a food distributor, the appointment for an assigner of lodging, the appointment for a storekeeper, the appointment for a robe receiver, the appointment for a gruel distributor, the appointment for a fruit distributor, the appointment for a snack distributor, the appointment for a dispenser of trifles, the appointment for a robe collector,