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Herein, the five factors are: the nature of excrement, etc., not looking, a place for disposal, being beyond a wall or fence, and disposing of it or having it disposed of. The origin, etc., are similar to the rule concerning a go-between; this, however, is an act or non-act. The commentary on the First Rule Concerning Disposing of Excrement is finished. 9. Commentary on the Second Rule Concerning Disposing of Excrement In the ninth, "harite" means a field. Or in coconut groves and the like, or in any place where plants are grown. For discarding those things, or causing them to be discarded, in the previous manner, there is an offense. Even for sitting in such a place, and at least drinking water, and discarding a coconut with its top cut off, there is an offense. In Sāvatthī, concerning many bhikkhunīs, this was laid down regarding the discarding of excrement and the like on greenery. It is with instruction, a triple pācittiya. For a bhikkhu, it is a dukkaṭa. For a bhikkhunī, in a field where seeds are sown, as long as the sprout has not emerged, it is a dukkaṭa. On non-greenery, it is a double dukkaṭa. However, in a field discarded with the perception of non-greenery, or when discarding after asking the owner, for the insane and the like, there is no offense. The rest is similar to the eighth. The explanation of the second rule on discarding excrement is finished. 10. Explanation of the rule on dancing and singing. In the tenth, "dancing" means even a peacock dance. "Singing" means even the chanting of a Dhamma reciter. "Playing music" means even the sound of a water-drum. "To see" means for going to see any of these, there is a dukkaṭa at every step. Where she stands and sees or hears, for one instance, one offense. For looking in each direction, an offense for each instance. In Rājagaha, concerning the group of six bhikkhunīs, this was laid down regarding going to see dancing and the like. For doing those things herself, or causing another to do them, or saying in such a way as, "Give an offering to the cetiya," or when it is said, "We will make an offering to the cetiya," and she assents with "Good!", it is a pācittiya, as stated in all commentaries. (Pāci. Aṭṭha. 835-837) For a bhikkhu, in all cases, it is a dukkaṭa. However, when it is said, "We will attend to your cetiya," if she says in such a way as, "Attending is indeed good," or if she stands in the monastery and sees or hears, and likewise, if she goes along the path, where it is performed, having come to her standing place, and faces the distribution of tickets for meals... When there is a duty to be done at the beginning, having gone, or in dangers, having entered a place of festivity, seeing or hearing, and for the insane and so on, there is no offense. Being one of dancing and so on, going for a reason other than what is permitted, or seeing or hearing – these are the three factors here. The origins and so on are like sheep's wool, but this is a worldly reproach, unwholesome thought, three-fold (in feeling). The explanation of the training rule concerning dancing and singing is finished. The Garlic Chapter is the first. 2. The Chapter on Night Darkness 1. The explanation of the training rule concerning night darkness In the first (rule) of the Darkness Chapter, "night darkness" means in the darkness of night. "Without a lamp" means not illuminated by even one of a lamp, moon, sun, or fire. "With a man" means with an intelligent human man, to stand and to converse. "Should stand" means for merely standing within arm's reach, there is an offense of expiation. "Should converse" means even for standing there and speaking household talk, there is an offense of expiation. It was laid down concerning a certain bhikkhuni in Savatthi, regarding such a standing incident. Having avoided a man's arm's reach, but not having avoided the arm's reach of yakkhas and so on, for standing or conversing, there is an offense of wrong-doing. For doing so having taken any intelligent second person, for one who is worthy of disregard, for one who is otherwise engaged, and for the insane and so on, there is no offense. Being in night darkness, standing or conversing within a man's arm's reach, absence of a companion, expectation of privacy – these are the four factors here. Originating from the theft group, action, release by perception, with intention, worldly reproach, bodily action, verbal action, unwholesome thought, three-fold (in feeling). The explanation of the training rule concerning night darkness is finished. 2. The explanation of the training rule concerning a concealed place In the second (rule), "in a concealed place" means concealed by anything such as a wall and so on; this is the only difference here. The explanation of the training rule concerning a concealed place is finished. 3. The explanation of the training rule concerning conversing in the open air In the third (rule), "in the open air" is the difference; the rest is the same as the first in both cases. In the open air The explanation of the training rule on not chattering is finished. 4. The explanation of the training rule on dismissing a second nun In the fourth, "on the road" means on the street. "In a crowded place" means on a street that is not empty. "At a crossroads" means at a public square. "Or whisper into her ear" means to whisper something into her ear. "Dismiss" means, desiring to act improperly, to dismiss the second nun, saying, "Go away!" "An offense entailing expiation" means, in the same way as before, there are three offenses entailing expiation for remaining, etc. But for dismissing, there is an offense of wrong-doing for dismissing and for leaving the arm's reach, and an offense entailing expiation when she has left. This was laid down in Sāvatthī concerning Thullanandā, regarding the matter of remaining, etc. The rest is similar to the previous three. However, in the case of non-offense, "not desiring to act improperly, but having a task to do, she dismisses the second nun" (Pāci. 852) is the additional part. The explanation of the training rule on dismissing a second nun is finished. 5. The explanation of the training rule on departing without asking In the fifth, "before noon" means from the rising of the sun until midday. "On a seat" means in the space of a couch. "Without asking the householder" means without asking any sensible person in that family. "Should depart" means here, for one who, having sat inside a covered place, goes beyond the boundary of an open space where it does not rain, there is an offense of wrong-doing for the first step, and an offense entailing expiation for the second. This was laid down in Sāvatthī concerning a certain nun, regarding the matter of departing without asking. It is an offense entailing expiation of three kinds. There is an offense of wrong-doing for not being in the space of a couch, and also for thinking one has not asked when one has asked, and for being in doubt. But there is no offense for thinking one has asked, for what cannot be moved, for a sick person, in emergencies, and for those who are insane, etc. "Before noon," "sitting inside the house," "the seat being the space of a couch," "not asking except for an authorized reason," and "exceeding the stated boundary" are the five factors here. The origin, etc., are similar to the kathina. But this is both an act and a non-act. The explanation of the training rule on departing without asking is finished. 6. The explanation of the training rule on sitting down without asking In the sixth, "After the meal" means when midday has passed until the setting of the sun. "Should sit down" means if, having sat down at first, she goes away, one offense. If, not having sat down, but having lain down, she goes away, one (offense). If, having sat down, she lies down, two (offenses). In Sāvatthī, concerning Thullanandā, it was laid down regarding the matter of sitting down on a seat. The rest is just like the fifth (rule). Just as there, in the case of non-removable (seats), so here, in the case of permanently fixed (seats), there is no offense. The explanation of the training rule concerning sitting down without asking is finished. 7. The explanation of the training rule concerning spreading out a mat without asking. In the seventh (rule), "at the wrong time" means when the sun has set. "A mat" means even a mat of leaves. The rest is just like the sixth (rule). This (rule), however, was laid down in Sāvatthī concerning many bhikkhunīs, who, having approached families at the wrong time, without asking the owners, spread out a mat and sat down. And in this (rule), there is no such thing as a permanently fixed (seat) for which there is no offense. The explanation of the training rule concerning spreading out a mat without asking is finished. 8. The explanation of the training rule concerning causing others to complain. In the eighth (rule), what is said as "wrongly taken, wrongly conceived" means taken and conceived otherwise than that. "Others" means by the method of "Indeed, venerable one, I do not attend to the venerable one respectfully" and so on (Pāci. 869), for one who causes a fully ordained nun to complain, there is an offense of expiation. In Sāvatthī, concerning a certain bhikkhunī, it was laid down regarding the matter of causing others to complain in this way. There is a threefold offense of expiation. For an unordained nun, a threefold offense of wrong-doing. Only for those who are insane, etc., is there no offense. "Wrongly taken," "causing to complain," "that which she causes to complain," "her full ordination"— these are the three factors here. The origins, etc., are similar to (the rule on) taking what is not given. This, however, is painful feeling. The explanation of the training rule concerning causing others to complain is finished. 9. The explanation of the training rule concerning cursing others.