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having lifted the grains of rice from the water, making a pile in one place, and discarding the water. "Having broken" means having broken the grains of rice, making them flow with the water, and discarding them. "In the receptacle" means discarding them in the receptacle of those who receive them. "Having taken out" means having taken them outside and discarded them. For one discarding in this way, there is no offence. The description of the thirty training rules connected with eating is finished. 57. Description of the training rule concerning one holding an umbrella Among those connected with teaching the Dhamma, in the first, whatever Umbrella in hand, he is an umbrella-holder. Even if he places that umbrella on any part of his body, as long as he does not release it from his hand, it is not proper to teach him the Dhamma. But if another holds his umbrella, or it stands by his side, as soon as it is away from his hand, he is not called an umbrella-holder. It is proper to teach him. The definition of Dhamma here should be understood in the way stated in the "Dhamma by word" section. 58-59. Explanation of the training rule for one holding a staff. In the second, a staff is four cubits long for a medium-sized man. His state of holding a staff should be understood in the way stated for holding an umbrella. In the third, the same method applies. Even one standing with a sword sheathed does not count as holding a weapon. 60. Explanation of the training rule for one holding a weapon. In the fourth, all variations of bows along with variations of arrows should be understood as weapons. Therefore, holding a bow with an arrow, or a bow alone, or an arrow alone, or a strung bow, or an unstrung bow, it is not proper to teach Dhamma to one standing or sitting. But if his bow is slung over his shoulder, as long as he does not grasp it, it is proper. 61-62. Explanation of the training rule for one wearing sandals. In the fifth, "one wearing sandals" means one who has merely stepped on them without inserting his toes into the thong of the umbrella-staff, or one who has inserted them and put them on to stand. In the sixth, the same method applies. But here, even for one who has loosened the heel-strap and is called "loosened" by standing, it is not proper. 63. Explanation of the training rule for one on a vehicle. In the seventh, even if he is carried by two people with clasped hands, or carried by a pole after being placed on a cloth, or sitting on a mere wheel that has been detached from an unsuitable vehicle or palanquin, he is still counted as being on a vehicle. But if two are sitting on one vehicle, it is proper. Even if they are sitting separately, it is proper for one sitting on a high vehicle to teach one sitting on a low vehicle. It is also proper if they are of equal height. And likewise, for one sitting in front to teach one behind... for one who is seated. But it is not proper to teach to one who is seated on a higher seat behind. 64. Explanation of the Training Rule on Lying Down In the eighth, "to one lying down," means to one lying down even on a mat or on the bare ground. It is not proper to teach to him by one standing or sitting on a high couch, or chair, or on a raised part of the ground. But it is proper to teach to one lying down by one lying down on a higher or equal level. However, by one lying down, it is proper to teach to one standing, or sitting, or lying down. And by one sitting, to one standing, or sitting. By one standing, it is proper to teach only to one standing. 65. Explanation of the Training Rule on Sitting with Knees Up In the ninth, it is not proper to teach to one sitting with his knees up, such as with his hands clasped around his knees. 66. Explanation of the Training Rule on Wrapped Head In the tenth, "with head wrapped," means with head wrapped with a cloth or with a turban, etc., so that the hairline is not visible. Therefore, in the case of non-offense, it is said, "he teaches after having him uncover his hairline." 67. Explanation of the Training Rule on Covered Head In the eleventh, "with head covered," means one who is covered with his head included. Here, in the case of non-offense, it is added, "he teaches after having him uncover his head." 68. Explanation of the Training Rule on Ground In the twelfth, "sitting on the ground," means sitting on the bare ground. "On a seat," means sitting after spreading even a cloth or grass. 69. Explanation of the Training Rule on Low Seat In the thirteenth, "on a high seat," means sitting on a raised place, even on a raised part of the ground. 70. Explanation of the Training Rule on Standing In the fourteenth, "not standing to one sitting," if a senior monk, sitting on a seat, asks a question of a junior monk who has gone to attend him and is standing, it should not be answered. But out of respect, it is not possible to tell the senior, "Please stand up and ask." Therefore, it is proper to say, "I will tell the monk who is standing by." 71. Explanation of the Training Rule on Going Behind In the fifteenth, if one going in front asks a question, without answering him, it should be said, "monk of the back..." "I will tell it now," it should be told. But to recite a Dhamma that has been learned, or to tell it to one walking at the same pace, is permissible. 72. Description of the Training Rule on Going Off the Path In the sixteenth, "not off the path," if both are going at the same pace, either on the cart track, or on a single wheel track, or off the path, it is permissible. 73. Description of the Training Rule on Urinating While Standing In the seventeenth, "unintentionally," in the case of blamelessness, if, while going to a secluded place, urine or feces suddenly comes out, it is considered done unintentionally. 74. Description of the Training Rule on Urinating on Greenery In the eighteenth, whatever root of a living tree is seen going into the earth, or a branch that touches the ground, all of it is considered greenery. But to sit on a log and drop it in a place with little greenery is permissible. If it suddenly comes out while looking for a place with little greenery, or if one is in a state of illness, "what is done in a place with little greenery covers greenery" (Pac. 652) this is an additional point for blamelessness here. There, even if, unable to find a place with little greenery, one places a bundle of grass or a bundle of straw and does it, and afterwards covers it with greenery, it is still permissible. Here, snot is also included with saliva. 75. Description of the Training Rule on Urinating in Water In the nineteenth, "not in water," this is said with reference to water for use. But in water in latrines, oceans, etc., which is not for use, there is no offense. When it rains and a flood of water occurs all around, if one cannot find a dry place, it is permissible to do it in water. Here too, "what is done on land covers water" (Pac. 654) this is an additional point for blamelessness. The rest is clear in all training rules. For the purpose of explaining the origin, etc., this is a miscellaneous point here: Four are related to loud laughter and loud speech, one is speaking with food in the mouth, five are related to sitting on the ground or a low seat, sitting, standing, walking behind, and going off the path. These are the ten training rules. arising from admonition, each one of these is an action, a perception-release, with thought, a worldly fault, a bodily action, a verbal action, an unwholesome thought, and painful feeling. The training rule concerning the declaration of food and drink arises from theft, is an action, a perception-release, with thought, a worldly fault, a bodily action, a verbal action, an unwholesome thought, and painful feeling. The eleven instances named with umbrella in hand, staff in hand, weapon in hand, arms in hand, sandals, shoes, vehicles, beds, couches, wrapped, covered, veiled, arise from the teaching of Dhamma, are actions and non-actions, perception-releases, with thought, worldly faults, verbal actions, unwholesome thoughts, and painful feelings. The remaining fifty-three are of the nature of the first Pārājika and so forth. The description of the training rules related to the nineteen teachings of Dhamma is finished. In the Kaṅkhāvitaraṇī, the description of the Pātimokkha, The description of the Sekhiyas is finished. Description of the Settlement of Disputes There are seven in the settlement of disputes; this is the enumeration and classification of them. They settle and pacify disputes, therefore they are called 'settlement of disputes'. They come to the recitation, meaning they come to be recited for the purpose of asking about purity in the offenses called 'offense-disputes' and in the offenses that are the causes of the remaining three kinds of disputes. Of those that have arisen, of those that have arisen. Of disputes, meaning these four: dispute-dispute, accusation-dispute, offense-dispute, and duty-dispute. For settlement, for pacification, meaning for settlement and for pacification, the settlement in the presence of both parties should be given… …and the covering with grass. These seven settlements should be given. Herein, this is the determination: Among disputes, the dispute of monks who argue with eighteen grounds, saying "this is Dhamma" or "this is not Dhamma," this is called a dispute-dispute. The accusation of those who accuse of failure in morality, or in conduct, or in view, or in livelihood, which is both an accusation and a charge, this is called an accusation-dispute. Five are found in the Mātika, and two in the Vibhaṅga, that is a hundred And the groups of offenses are called "offense-cases". That which is the performance of the four acts of the Sangha, such as disavowal, this is called "duty-cases". Therein, a dispute-case (Cv. 228) is settled by two methods of settlement: by settlement in the presence,