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to the upper floor" – this is said to show that there is nothing to be said regarding one whose walls are connected. There is no doubt at all for one sleeping on the upper floor, hence "in the lower palace" and so on is stated. "Multiple approaches" means where one ascends by an external ladder. By "in the manner of a hall" means in the form of a hall. By "half-walled" he shows the structure. Where walls are built on three or two sides, or the roof is incomplete, a half-wall, this is called a half-house. A cross-beam roof is a cross-beam structure made with beam-shapes above pillars and the like within an enclosure. "Outside the enclosure" means where there is no enclosure on that side, if the ground is high, even within a cubit below the high ground on both sides, there is no offense, because there is no dwelling designation there. But if the ground is low, at the same level as the bottom of the dwelling, then on the side without an enclosure, there is an offense everywhere within a cubit, because there is no boundary, it should be understood that there is no offense only outside the enclosure. "Circular" and so on refers to a dwelling with an open courtyard for water to fall in the middle. "Unbounded inner precincts" there means for each inner room, they make an entrance on two sides, and having made a wall not less than one and a half cubits high, they make an entrance through an open courtyard. This is the meaning of "not doing so." "Enclosure of the inner room" refers to the walls of the inner rooms standing all around in square palaces and the like. "Separate arrangements" means rows of inner rooms on each side, due to the absence of rows of inner rooms on other sides, or even if present, due to not being connected by walls and roofs to each other, they are called separate arrangements. "Referring to that..." (etc.) It is said there that there is no offense with a pācittiya, not with a dukkaṭa. For the entrance of such a row of inner rooms, due to the absence of walls on three sides, with only the inner room wall on one side, it is called "completely covered, slightly enclosed." Therefore, it is only a dukkaṭa. But if they make a wall on one of the other sides of that entrance, or on all of them, then, due to being "completely covered, half-enclosed" and so on, it is a pācittiya. This should be understood. "Referring to the entrance on the ground without a raised platform" means for a house built on the ground without making a high structure, its entrance... Referring to the entrance, if not enclosed, there is no offense of pācittiya – this is stated. If the entrance is on a high foundation, then by that foundation, the entrance is considered enclosed – this is the meaning. There, in the Andhakaṭṭhakathā. Saying "the measure of the ground" means that just as one lying on the natural ground does not see what is lying above the ground, so it is said, stating the height of a very high foundation. A palace arranged by making it long and straight in one direction is a single-hall arrangement. Arrangements like two-hall, made in two, three, or even four directions, in the shape of a crossroad or similar, should be understood. The explanation of the types of halls is the distinction here from the former. "The enclosure is destroyed" refers to the enclosure of the entrance. 53. Since a dwelling that is half-covered and half-enclosed is shown in the Pāli as the beginning of a dukkaṭa offense, everything beyond that, even if not mentioned in the Pāli, such as fully covered and half-enclosed, is shown as a ground for a pācittiya offense, because the training rule prohibits it, and because it should be taken seriously – this should be understood. "Seven pācittiyas" is said by taking the two pācittiyas mentioned in the Pāli as one in general. 54. In the Pāli, "having gone out before dawn on the third night and staying again" is stated in the highest sense. However, even for one who has not gone out, but has risen before dawn and sat inside the covering, there is no offense of co-sleeping on the next day. "It is like a Senamba pavilion" – it is said that in Sri Lanka, there is a meeting pavilion of that name, which has a high foundation, is fully covered, and fully unenclosed; this is stated with reference to that. Here, a fourth part is a "cūḷaka" (small part), two parts are "upaḍḍha" (half), two parts out of three are "yebhuyya" (majority); by this method, things like "cūḷaka-covered" and "cūḷaka-enclosed" should be understood. A dwelling that is a ground for a pācittiya offense, lying down there with an unordained person, and the setting of the sun on the fourth day – these are the three factors here. The explanation is finished. 6. Explanation of the Second Training Rule on Lying Down Together 55. In the sixth (rule), even for one lying down with a woman on the fourth day, there is only one offense by this training rule. But some say there are two offenses, also by the previous training rule. That is not proper, because it is stated "with an unordained person" in the non-feminine gender. But for one lying down on the fourth day with an eunuch, it is proper to say there is a dukkaṭa and a pācittiya. Although here in the Pāli, only a dukkaṭa is mentioned in the case of an eunuch, yet in accordance with that, for one lying down with a male hermaphrodite, by this (rule) a dukkaṭa, and by the previous (rule) on the fourth day, a dukkaṭa and a pācittiya. A female hermaphrodite is considered a woman – this is our view. Followers of other sects say there is no offense. A sleeping place that is the basis for a pācittiya, lying down there with a woman, and the setting of the sun – these are the three factors here. The Explanation of the Second Training Rule on Lying Down Together is finished. 7. Explanation of the Training Rule on Teaching Dhamma 60. In the seventh (rule), the connection of "not with a yakkha, etc." is with "except with a discerning person." The meaning to be understood, the intention, is: "except with a discerning person, a human being, not even with a yakkha, etc." Indeed, it is not proper to teach even while standing with such a one. It is indeed proper to (teach) the meaning in the language of that particular country, as one wishes. Not changing one's posture, or causing a man to be called away within twelve cubits – these are non-actions here. Teaching more than six sentences of the Dhamma with the stated characteristics, a woman with the stated characteristics, the absence of changing posture, the absence of a discerning man, not answering a question – these are the five factors here. The Explanation of the Training Rule on Teaching Dhamma is finished. 8. Explanation of the Training Rule on Revealing Attainments 77. In the eighth (rule), by "between" (is meant) even before the time of final Nibbāna. By "being pressed too much" (is meant) being thus urged, being excessively constrained, (as in) "Speak, venerable sir, what have you attained?" When there are such conditions, it should indeed be spoken. By "the quality of learning, study, and morality" – here, skilled in meaning... Skill in learning is a quality of learning, skill in reciting Pāli is a quality of study, so it should be understood. By "or due to the absence of mental distraction," it shows that even the suffering of mental agitation is not present for the Noble Ones. "By those not mentioned before" means those not mentioned in the fourth Pārājika. And this rule, due to not knowing the declaration, arises entirely without intention, as the Noble Ones do not transgress declarations. And for those who have attained jhāna, reporting a true state is not possible, as a mind of resentment transgressing the Teacher's command would lead to the loss of jhāna. The reality of a superhuman state, reporting to an unordained person, knowing at that moment, and not by another's instruction— these are the four factors here. The explanation of the rule on reporting a true state is finished. 9. Explanation of the rule on reporting a serious offense. 78. In the ninth, "there might be" means someone's opinion there might be thus. Establishing the words of the Commentary firmly by reasoning, he says, "And by this..." and so on. 82. "The first five rules" means the five beginning with the destruction of life. "The rest" means those beginning with eating at the wrong time. Emission of semen and so on is an offense. For a bhikkhu who has not committed the final offense, a Saṅghādisesa with a basis, reporting to an unordained person, and the absence of a bhikkhu's consent— these are the three factors here. The explanation of the rule on reporting a serious offense is finished. 10. Explanation of the rule on digging the earth. 86. In the tenth, since it is stated that earth with a small amount of dust and clay is a non-offense, it should be understood that even half a measure of dust and clay is a Pācittiya offense. It cannot be said that this is a Dukkata offense, because there is no third kind of earth, free from being born or not born. "It is permissible" means in this place, "he digs a pond" is permissible because the space is not restricted. "He digs this creeper" refers to digging the earth, so the offense is under this rule, not the rule on plant life. But if both are referred to, then there are two Pācittiya offenses. "Water bubble" means when water has entered the ground, covering its upper part... A thin layer of dust or clay, having become a film, settles down. Even when that water dries, that film remains moving by the wind. That is called a water-film. "Akatapabbhāra" is said to show a place not used for defecation. For indeed, in such a place, an anthill arises. "Mūsikukkara" means a heap of earth dug out by mice. Because of "Acchadana" (uncovered) and so on being said, it should be understood that the earth is formed directly by rainwater falling from the sky, and is not moistened by water