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and similarly in the village for reverence." The explanation of the training rule on having downcast eyes is finished. 9-10. The explanation of the training rule on having an uplifted body "Starting from within the main gate" means starting from within the threshold of a walled village. But for an unwalled village, from the second throw of a clod of earth. For the purpose, it should not be gone thus. The explanation of the precept concerning a lifted body is finished. 11-12. The explanation of the precept concerning boisterous laughter. In "Hasanīyasmiṃvatthusmiṃ" (in a laughable matter) the locative case is in the sense of a sign, the meaning is "on account of a matter to be laughed at." The explanation of the precept concerning boisterous laughter is finished. 13-14. The explanation of the precept concerning a loud voice. "To what extent is there a low voice?" he says, "This is here..." and so on. "He hears only the sound" means he hears only the sound, with indistinct syllables. Therefore he says, "How does he not determine it?" The explanation of the precept concerning a loud voice is finished. 15-20. The explanation of the precepts concerning swaying the body, etc. "Having held up the body, etc." is an explanation of this, "having kept them steady and straight" means one should go and sit with a balanced posture. The group of six associated with swaying the body, etc. The explanation of the precepts concerning swaying the body, etc. is finished. 26. The explanation of the precept concerning sitting with knees covered. In "Dussapallatthikāya" (with knees covered by a robe), even sitting with a yoga-band is "Dussapallatthikā" (with knees covered by a robe). The explanation of the precept concerning sitting with knees covered is finished. The explanation of the twenty-six proper precepts is finished. 27. The explanation of the precept concerning receiving respectfully. "Having established mindfulness" means not being as if one wants to discard it, but having established mindfulness on the alms-food, having established mindfulness, "I will receive the alms-food." The explanation of the precept concerning receiving respectfully is finished. 28. The explanation of the precept concerning receiving with attention to the bowl. "Having become mindful of the connection" means, on account of disrespect when giving alms-food, not looking here and there, but having become mindful of the bowl. The explanation of the precept concerning receiving with attention to the bowl is finished. 29. The explanation of the precept concerning receiving with equal sauce. "Sama-sūpakaṃ" means having made it with a suitable amount of sauce; and this is a neuter designation of a state. However, without taking the literal word, just to show the meaning, "Sama-sūpaka is called..." and so on, is said. All varieties of sauce and condiments, such as salty vegetable sauce, fish, meat broth, etc. all kinds of curries and sauces. The explanation of the training rule on receiving equal portions of curry is finished. 30-32. The explanation of the training rule on "even with the rim," etc. "Even with the rim" is a neuter noun in the sense of an action, meaning "having made it even with the rim." The meaning should be understood in the same way in other similar places. "Even and full" means full up to the inner rim-line of the bowl. The same method applies to "evenly filled." This, however, applies only to a bowl that has been designated, not to another. Therefore, it says "of a bowl that has been designated," etc. "Arranged" means made, put in, filled. "Whatever is for a limited time" means whatever kind of food, such as gruel, rice, fruits, etc., that is for a limited time. "Wherever" means in any bowl, whether it is designated or not. "Piled up" means made like a mound, meaning made to exceed the inner rim-line of a designated bowl. This is said in the sense of "things for a limited time, etc.," but by changing the gender in the sense of "for a limited time," it should be connected as "even piled up is permissible." The word "pi" (even) indicates that there is no question about things that are not piled up being permissible. "Falls down below" means when moved, it falls down below due to the presence of space all around. In "takkola-vaṭaṃsakādayo" (takkola ornaments, etc.), the takkola placed on the head is called a takkola ornament because it resembles an ornament. The word "ādi" (etc.) includes flower ornaments and bitter fruit ornaments, etc., but that is not called "piled up" because leaves, etc., are separate containers. The explanation of the training rule on "even with the rim," etc., is finished. 33-34. The explanation of the training rule on "in due order" Here, "dāna" in "sapadāna" means breaking off. "Apadāna" means without breaking off, meaning unbroken. "Sapadāna" means with unbrokenness, meaning without breaking off, which means in due order. Therefore, it says "without making a break here and there, in due order." Ah! The explanation of the rule on eating in due order is finished. 36. The explanation of the rule on covering food Here, in "at the time of the slaughter-proclamation, etc.," the time when kings cause the drum to be beaten, saying, "No living being is to be killed," is called the time of the slaughter-proclamation. "They give, having covered the curry" means they give, having concealed the curry. The explanation of the rule on covering food is finished. 37. The explanation of the rule on asking for curry and rice This is the eleventh, regarding asking for curry and rice. Here, if it enters quickly even for one who, having put it into his mouth, feels regret and wishes to spit it out again, he is said to consume it unintentionally. But one who, without considering, quickly takes and eats what is placed in one spot, whether asked for or not asked for, is said to eat without mindfulness. The explanation of the rule on asking for curry and rice is finished. 38. The explanation of the rule on being fault-finding "Ujjhāna" is the mind, by which one finds fault; "ujjhānasaññā" is the perception in it, thus it says "ujjhānasaññī," etc. "Looking at" means looking at the bowl of others. The explanation of the rule on being fault-finding is finished. 39. The explanation of the rule on morsels According to the saying, "A peacock's egg is too large," a morsel the size of a peacock's egg is not allowed. Some, however, say, "Only one larger than a peacock's egg is not allowed, not one the size of a peacock's egg," but that should not be accepted. Here, in "A hen's egg is too small," the same principle applies; but for a sick person, there is no offense even if one makes a very small morsel. The explanation of the rule on morsels is finished. 41-42. The explanation of the rule on not taking from the mouth "The whole hand" means all the fingers. The word "hand" here should be understood as referring to its parts, the fingers, as in "hand-seal," etc. And by doing so, the inclusion of "all" is justified. Otherwise, since it would be impossible to put the whole hand into the mouth, the inclusion of "all" would be unjustified. And since the usage that applies to the whole also applies to its parts, even one finger or a part of it... It is not proper to put in the mouth. The explanation of the training rule concerning not bringing (food) is finished. 43. The explanation of the training rule concerning a mouthful As for "it is proper to that extent," when there is that much in the mouth, it is proper to speak. The explanation of the training rule concerning a mouthful is finished. 50-51. The explanation of the training rule concerning making a "capu capu" sound As for "making such a sound as 'capu capu'," it means making such an imitative sound as "capu capu." By "the same method applies to the twenty-fifth (rule) as well," the meaning "making a 'suru suru' sound means making such a sound as 'suru suru'" is indicated. The explanation of the training rule concerning making a "capu capu" sound is finished. The explanation of the training rules connected with the thirty food (rules) is finished. 57. The explanation of the training rule concerning holding an umbrella As for "any kind of umbrella," among white umbrellas, mat umbrellas, and leaf umbrellas, it means any kind of umbrella. Even that which is made with a stick grown there, a single-leaf umbrella, that too is an umbrella. As for "on any part of the body," on the shoulder, thigh, etc., it means on any part of the body. The explanation of the training rule concerning holding an umbrella is finished. 60. The explanation of the training rule concerning holding a weapon As for "all kinds of bows," varieties such as the cāpa and kodaṇḍa, it means all kinds of bows. As for "cāpa," (Sārattha. Ṭī. Pācittiya 3.637) bent in the middle, like a carrying pole, it is a kind of bow. As for "kodaṇḍa," with a round stick, it is a kind of bow. As for "put on," inserted, attached. As for "as long as one does not take," as long as one does not take with the hand, or this is the reading. As for "it is proper until then," it is proper to teach the Dhamma until then. The explanation of the training rule concerning holding a weapon is finished. 61-62. The explanation of the training rule concerning sandals As for "for one who has merely stepped on," for one who is standing having merely stepped on the sandal. As for "for one who has put on," for one who is standing having put on (the sandals). Therefore it is said, "by way of standing having inserted (the feet)." The explanation of the training rule concerning sandals is finished. 63. The explanation of the training rule concerning vehicles As for "for one who has gone in a vehicle," "A vehicle means a palanquin, a chariot, a cart, a sedan chair, a litter, a stretcher," as stated (Pāci. 640, 1187), taking that vehicle, even a hand-carried stretcher. when he went.