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in a protected place like an inner chamber, and then departs, since both the bedding and the dwelling are destroyed by termites, and become just a termite mound, a pācittiya is stated. But if one places it outside, in a service hall or similar place, and then departs, only the bedding might be destroyed due to the unprotected nature of the place, not the dwelling; therefore, a dukkaṭa is stated here. that. But since a couch or chair cannot be quickly eaten by termites, it is said that one commits a dukkaṭa offense if one spreads it out in a monastery and then leaves. However, in the vicinity of the monastery, if they see someone wandering around with it, they put it away. Regarding "having taken up," it means that when one leaves, one should remove all the covers of the couch or chair (Pacittiya Commentary 118), fold them, hang them on a robe-pole, and then go. When a monk comes later to stay, he should also set up a couch or chair, sleep on it, and then, when leaving, do the same. If one sets up a bed outside the cell and stays there, when leaving, it should be put back in the place from which it was taken. The same rule applies to one who takes it down from an upper story and stays in a lower story. Even if one sets up a couch or chair in a night-place or a day-place, when leaving, it should be put back in the place from which it was taken. The same rule applies even if one has it taken up and then leaves. But when one leaves after asking permission, one should ask permission in the manner stated below, such as "if there is a monk, a monk should be asked permission" (Pacittiya Commentary 116). The explanation of the Second Senāsana Training Rule is finished. 6. The Explanation of the Anupakhajja Training Rule When "knowing" is said, the question arises as to where this specific meaning, "knowing that 'this one' is not to be roused," is obtained. It is said, "Therefore, for him," and so on. If it is objected that even in the word-division, only the knowledge of being senior, etc., is mentioned, and not the state of not being roused, then in response to this objection, it is said, "For he is senior," and so on. "Of great benefit" means "the state of being of great benefit, such as being a storekeeper." It is not only this, it is said, "and also the state of being endowed with good qualities," and so on. This shows that even if there is great benefit but no good qualities, or if there are good qualities but no great benefit, it is not proper to give it. Some say, "having considered the great benefit of the storekeeper and the good qualities of the Dhamma speaker, etc." (Sārattha Tīkā, Pacittiya 3.119-121). "For permanent residence" means for constant residence. "Having appointed" means having appointed by an act of proclamation. Even if one is sick here, the Sangha gives a suitable lodging. But if the sick one, without asking permission, is given a lodging by the Sangha, he should not be troubled, but should be shown compassion. This is stated separately to show that. "A cubit and a half all around" is said with reference to a bed or chair placed in the middle. If a suitable direction is seen on one side, it should be taken from there. "At the foot-washing stone" means at the foot-washing stone placed at the door. "While sitting or lying down, there is a pācittiya" means there is a pācittiya just by sitting, or just by lying down. "For one who does it again and again" means for one who sits or lies down after getting up again and again. In what belongs to the Sangha, a pācittiya of three kinds should be understood according to the perception of it as belonging to the Sangha, as doubtful, or as belonging to an individual. A dukkata of three kinds, however, is in what belongs to an individual, according to the perception of it as belonging to the Sangha, as doubtful, or as belonging to another individual. "In the precincts of the vihāra" means in the nearby area outside it. The explanation of the training rule on not encroaching is finished. 7. The explanation of the training rule on expulsion "Having many compartments" means having many door-compartments. They say, "If, having heard the word 'Go out!', he goes out of his own accord, there is no offense." "Expelling his requisites" means expelling any of his requisites, such as a bowl, robe, water-strainer, dhamma-implement, bed, chair, pillow, cushion, etc., down to even a dyeing-cloth or a skin. That refers to a dukkata. The same method applies to causing expulsion. But if they are firmly tied and placed, there is only one offense. Only a quarrelsome and contentious person may be expelled from the entire Sangha-ārāma. For he might gain a faction and even break up the Sangha. Shameless ones and others, however, should be expelled only from their own dwelling place. It is not proper to expel them from the entire Sangha-ārāma. Therefore it is said, "from the entire Sangha-ārāma," and so on. The explanation of the training rule on expulsion is finished. 8. The explanation of the training rule on a high dwelling "In a high dwelling" means on an upper floor, without for a hut with a plank floor. Therefore it is said, “with an uncovered upper floor,” and so on. Any two-story hut or three-story hut, and so on, that has an uncovered upper floor, is called a “vehāsa hut.” This is indeed the definition of a vehāsa hut. If so, why is it said in the word analysis, “not striking the head of a middle-sized man” (Pāc. 131)? He says, “but in the word analysis,” and so on, to show the hut intended here, to show the vehāsa hut intended in this training rule. “Of a middle-sized man” means of a man of average height. “Not striking the head” means the head does not strike the lowest crossbeams. “Having pierced the limbs” means having pierced the joints. “With inserted feet” means with inserted foot-ends. Therefore, he refers back to the meaning stated by “on the ground” and so on, as a reason. It means that since the aforementioned meaning occurs in things like fixed feet, therefore it is said. “Suddenly” means overpowering, overwhelming. “In a non-vehāsa hut” means in leaf-huts made on the ground, and so on; there is no offense there. For it is not possible to cause distress to another there. “Striking the head” means that which strikes the head; there is also no offense there. For it is not possible to walk there in the lower palace without bending down, therefore, since it is not a place for free movement, there will be no distress to another. “Or the upper floor is covered with planks” means the upper floor is thickly covered with wooden planks. “Or takes something” means takes anything, like a robe, that is hung on a peg, and so on, above. “Or hangs” means the same applies here. “A counter-nail” is an opposing nail. The meaning is that a nail of this kind, when inserted into the foot-ends of beds and chairs, prevents the feet from falling even when sitting. Therefore it is said, “of the foot-ends,” and so on. The commentary on the training rule concerning the vehāsa hut is finished. 9. Commentary on the training rule concerning the large monastery “Of the back frame” means of the door frame. “A space of two and a half cubits around” means where the door is in the middle, and there is a high wall above, of that three In all directions, nearby, an area of two and a half cubits. But for a small monastery, in two directions. Even there, the wall which the opening door strikes, that is also of incomplete treatment. But if even in the lower part of the door there is space for plastering, that too is permissible to plaster. Here, by 'for fixing the bolt', by the word 'bolt', due to its connection, the door frame together with the door panels is intended. Therefore it is said, "of the one with the door," and so on. By "for the sake of stability," it shows that fixing here is with stability. What is the intention here? Thus it is said, "for the door indeed," and so on. "It shakes" means it moves. "Up to the door frame, for fixing the bolt, it should be plastered again and again, or caused to be plastered" means, for the purpose of fixing the bolt, up to the door frame, it should be plastered again and again by oneself, or caused to be plastered by others. But surely this meaning is neither stated in the matrix nor in the word analysis; then from where should it be seen? Thus it is said, "there," and so on. "Although" means "even if." "In the origin of the matter" means in the occasion of the training rule. "By authority" means by continuation. "It joins and closes the light" is a window. Therefore it is said, "windows are called window-doors." There, "window-doors" means window panels. But in a place other than the permitted area, elsewhere, to plaster again and again, or to cause to be plastered, is not permissible. "Having finished the work to be done with clay, if a fourth plastering is given again, it is a pācittiya offense," so say some. "For repeated plastering, other than the stated measure, having established merely a prohibition, because pācittiya is not stated, it is a dukkaṭa offense," so say others. "Should be determined" means should be arranged. Here, in "without greenery," the word "appa" as in "of few wishes" and so on, means absence. Thus it is said, "in non-greenery." Rice, paddy, etc., are "first grains," having made them "foremost crop yield." By its opposite, mung beans, black gram, etc., are "other grains." It is said, it is declared. By this, "Standing there and determining, one incurs a dukkaṭa." In a place where, within the declared boundary all around, there are no prior constructions etc., a monastery should be built there. But where there are, it shows that it is not proper to have it built there. Just so, by the surrounding edge. One should stand there, with the intention that the falling monastery, having no space to fall, would not fall upon that bhikkhu. But if there is space for the monastery to fall