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Explanation of the Training Rule on Not Bursting into Laughter In the eleventh, "bursting into laughter" means laughing a loud laugh. Here too, the instrumental case indicates the characteristic of such a state. In the twelfth, the same method applies. In both cases, for one who merely smiles at a laughable matter, there is no offense. 13-14. Explanation of the Training Rule on Not Making a Loud Noise In the thirteenth, "quietly" means not making a loud, great noise. In the fourteenth, the same method applies. This is the definition of quietness here: If in a twelve-cubit house, the senior monk of the Sangha is at the beginning, the second elder in the middle, and the third elder at the end, when they are seated in this way, what the senior monk of the Sangha discusses with the second elder, and the second elder hears his voice, and how he understands it. But the third elder only hears the voice, and how he does not understand it, to that extent, it is quiet. But if the third elder also understands what is being said, then it is called a loud noise. 15...etc...20. Explanation of the Training Rules on Moving the Body, etc. In the following six, "moving the body" means moving the body again and again. Ah, this rule applies everywhere. Therefore, holding the body steady and straight, one should go and sit. In the three rules related to sitting, there is no offense for one who has taken up residence. 21-22. Explanation of the Khambhakata Rule In the twenty-first and twenty-second (rules), "khambhakatā" means one who has made a pillar by placing a hand on the hip. 23-24. Explanation of the Oguṇṭhita Rule In the twenty-third and twenty-fourth (rules), "oguṇṭhita" means one whose head is covered. 25. Explanation of the Ukkuṭika Rule In the twenty-fifth, "ukkuṭikā" is said to be lifting the heels and walking on the forefeet, or lifting the forefeet and walking with only the heels touching the ground. The meaning of "doing" here is just as described. 26. Explanation of the Pallatthika Rule In the twenty-sixth, "not in a pallatthikā manner" means one should not sit with hands crossed or with robes crossed. For one who sits disrespectfully, there is a minor offense. But for one who has taken up residence, there is no offense here, nor in the previous twenty-second and twenty-fourth (rules). The explanation of the twenty-six proper conduct rules is finished. 27. Explanation of the Sakkacca Paṭiggahaṇa Rule In the first of those related to food, "sakkacca" means establishing mindfulness. 28. Explanation of the Pattasaññī Paṭiggahaṇa Rule In the second, perception of the bowl is "pattasaññā". One who has that is "pattasaññī". The meaning is, being mindful of one's own bowl. 29. Explanation of the Samasūpaka Paṭiggahaṇa Rule In the third, "samasūpaka" means where soup, made from mung beans or horse gram and so on, carried by hand, is one-fourth the measure of the rice. For one who takes more than that, there is a minor offense. But apart from soup, all other varieties of curry and condiments are called "rasarasa" (delicacies). In the case of such delicacies, for relatives, or for those invited, or for the sake of others, or with one's own money, there is no offense here. 30…Etc.…32. Explanation of the Samatittika Rule In the fourth, "samatittika" means equally full, equally filled, not exceeding the inner rim-line of the consecrated bowl, (and) arranged. This. "Almsfood" means whatever is for a limited time. But as for food not yet designated, whatever is for a limited time, or for a watch, etc., even if heaped up anywhere, is permissible. But that which one takes in two bowls, fills one, and carries to the monastery; or that which, when being put in, cakes, sugarcane pieces, fruits, etc., fall to the bottom; or takkola (spice) or garlands, etc., placed on top and given; and that which is placed in a leaf or a plate on top of the bowl; that is not called "heaped up". Therefore, all of that is permissible. Here, even for a sick person, there is no offense. Therefore, even by him, it should be taken only up to the brim. But everywhere, it is not permissible to receive (more than the brim). But what has been received, if well-received, is permissible to consume. The fifth and sixth (rules) are as stated. 33-34. Explanation of the "In Sequence" Training Rule In the seventh (rule), "in sequence" means without making a limit here and there, in due order. But for one who, while giving to others, or pouring into another vessel, takes from here and there, for him, and also for one who takes the extra portion out of order, there is no offense here. The eighth (rule) is as stated. 35. Explanation of the "Heaped Up" Training Rule In the ninth (rule), "heaped up" means from the top to the middle. But for one who gathers the small remaining portions together, mixes them, and eats, there is no offense. 36. Explanation of the "Concealing Rice" Training Rule In the tenth (rule), for whom the food-givers conceal the curry and give it during times of scarcity, etc., and for one who does not conceal it out of desire for more, for them there is no offense. But for a sick person, since it is not mentioned (as an exception), there is an offense. 37. Explanation of the "Requesting Curry and Rice" Training Rule In the eleventh (rule), "for relatives or those who have invited, for the sake of another, with one's own wealth" - this is an addition to the non-offense. 38. Explanation of the "Complaining Mind" Training Rule In the twelfth (rule), "perception of complaining" is ujjhānasaññā; one who has that is ujjhānasaññī (one with a complaining mind). Here too, a sick person is not exempt. But for one who looks (at the food) thinking "I will give" or "I will have it given," there is no complaining mind. And there is no offense. 39. Explanation of the Kabaḷa Training Rule In the thirteenth (rule), "not too large" means a peacock's egg is too large, a hen's egg is too small, the size between them. But in all kinds of edibles like roots and fruits, there is no offense. 40. Explanation of the Ālopa Training Rule In the fourteenth (rule), "round" means not long. But here, along with edibles and fruits, there is no offense even in extra portions. 41-42. Explanation of the Anāhaṭa Training Rule In the fifteenth (rule), "not brought" means not brought in, meaning not having reached the mouth's opening. In the sixteenth (rule), "the whole hand" means the entire hand. 43. Explanation of the Sakabaḷa Training Rule In the seventeenth (rule), "with a mouthful" means here, if the speech is incomplete by it, then for one speaking with that, there is an offense. But if one, while teaching the Dhamma, speaks with myrobalan or the like placed in the mouth, if the speech is not incomplete by it, then with that in the mouth, it is permissible. 44. Explanation of the Piṇḍukkhepaka Training Rule In the eighteenth (rule), "throwing up lumps" means throwing up lumps again and again, here too, in edibles and fruits, there is no offense. 45. Explanation of the Kabaḷāvacchedaka Training Rule In the nineteenth (rule), "breaking off mouthfuls" means breaking off mouthfuls again and again, here, along with edibles and fruits, there is no offense even in extra portions. 46. Explanation of the Avagaṇḍakāraka Training Rule In the twentieth (rule), "making cheek-pouches" means making cheek-pouches like a monkey again and again, here, only in fruits, there is no offense. 47. Explanation of the Hatthaniddhunaka Training Rule In the twenty-first (rule), "shaking the hand" means shaking the hand again and again, but here, in cases of no offense, "one shakes the hand while discarding refuse" (Pāci. 623) is added. 48. Explanation of the Sitthāvakāraka Training Rule In the twenty-second (rule), "scattering grains of rice" means scattering grains of rice again and again, here too, "one discards grains of rice while discarding refuse" (Pāci. 623) is added to cases of no offense. 49. Explanation of the Jivhānicchāraka Training Rule A In the twenty-third (rule), about sticking out the tongue: sticking out the tongue again and again. 50-51. Description of the training rule concerning making a 'capu capu' sound In the twenty-fourth (rule), about making a 'capu capu' sound: making such a sound as 'capu capu' again and again. And in the twenty-fifth, the same method applies. 52…(and so on)…54. Description of the training rule concerning licking the hands, etc. In the twenty-sixth (rule), about licking the hands: licking the hands again and again. Indeed, while eating, it is not proper to lick even a finger's worth. But in the case of thick gruel, treacle, milk-rice, etc., it is proper to take with the fingers, insert the fingers into the mouth, and eat. And in the twenty-seventh and twenty-eighth, the same method applies. Therefore, the bowl should not be licked even with one finger. And the lips should not be licked with the tongue. But it is proper to take (food) with the fleshy part of the lips and put it inside. 55. Description of the training rule concerning food with relish In the twenty-ninth (rule), "Not with relish" - this is forbidden on account of being repulsive. Therefore, communal (food), personal (food), layperson's property, one's own property, even a conch, a small bowl, or a plate should not be taken. For one who takes it, there is a dukkata (offence of wrong-doing). If, however, a part of the hand is not smeared with relish, it is proper to take it with that part. Here, "He receives (it) thinking 'I will wash (it)' or 'I will have (it) washed'" (Pāci. 631) is an addition to the non-offence clause. 56. Description of the training rule concerning food with grains of rice In the thirtieth (rule), "Having lifted up, or having broken, or in the receptacle, or having taken out, he discards" - this is an addition to the non-offence clause. There, "having lifted up" means