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beyond the surrounding wall. And he says that these walls and enclosure walls are of three kinds, made of bricks, stones, or wood, [meaning] "beyond any wall or enclosure wall." "Discarding all of these together" means discarding all four of these things together. But if discarded separately, there are offenses according to the number of items. The same method applies to ordering (someone else to discard). "For a bhikkhu, a dukkaṭa" means for a bhikkhu, a dukkaṭa everywhere. The explanation of the first training rule concerning discarding excrement is finished. 9. The explanation of the second training rule concerning discarding excrement "Even for a bhikkhunī" – with the particle "pi", it includes a bhikkhu. But in fields where seeds have not been sown (Pacittiya Commentary 830), in corners, etc., or in field boundaries, etc., where plants have not yet grown, it is permissible to discard. It is also permissible in places where people discard rubbish. "Discarded field" means it is called a discarded field when people have harvested the crop and left; there it is permissible. But where they protect (the field) thinking "even the harvested early grain will grow again," there it is according to the actual situation. "Having informed the owners" – here, field guards and garden keepers, etc., are the owners. By this, it is permissible for a bhikkhu to discard in property belonging to the Sangha, because it is included in the Sangha, but not for bhikkhunīs. But for bhikkhunīs, it shows that it is permissible in their own property and in bhikkhus' property in the manner stated. Even so, it should be done appropriately. The explanation of the second training rule concerning discarding excrement is finished. 10. The explanation of the training rule concerning dancing and singing "Dancing" means whether actors, etc., dance, or drunkards, or even peacocks, parrots, monkeys, etc., all of this is dancing. Therefore, he says: "Even the dancing of peacocks." Singing, whether it be the singing of actors and the like, or the joyful singing of the Noble Ones at the time of their final Nibbāna, connected with the virtues of the Triple Gem, or even the singing of teeth, as they make sounds in the beginning, saying, "We will sing with our teeth," all of this is singing. Therefore it is said, "Singing, even the singing of a Dhamma reciter." Here, the singing of a Dhamma reciter is when unrestrained bhikkhus break their various observances and recite the Dhamma in a singing voice, making it excessively long. This is not permissible for bhikkhus nor for bhikkhunīs. For it is said in the Paramatthajotikā, the commentary to the Khuddakapāṭha: "Singing connected with the Dhamma is permissible, but Dhamma connected with singing is not." Therefore, one who recites the Dhamma should present the words and syllables in a well-rounded, square manner, without spoiling the various observances, such as the Jātaka observances. Playing, whether it be the playing of stringed instruments and the like, or the playing of a drum or a kettle-drum, or even the playing of a water-drum, all of this is playing. Therefore it is said, "Playing, even the playing of a water-drum." However, if one spits, or stands in doubt, or snaps one's fingers, or claps one's hands, there is no offense. Here, listening is also included with seeing, by way of the ekasesa rule for similar things. Or, because of the nature of announcing, and because the act of listening is also included in the summary of seeing for the five consciousnesses, it is said "for seeing." Thus it is said, "Going for the seeing of any of these." "Where one stands," means the place where one stands after going thus. Now, it is not stated in the Pāli that there is an offense of pācittiya for dancing oneself and so on. So how is it to be understood? It is said, "It is stated in all commentaries." By this, it shows that even if not stated in the Pāli, it should be understood by the authority of the commentaries. The origins and so on are like sheep's wool, this is said only in reference to the pācittiya mentioned in the mātikā. All In brief, it should be understood as having six origins. "Standing in the monastery" is merely an example, as blamelessness is desired for one seeing while engaged in other postures. Otherwise, even sitting, one would not be able to see. "I will see," going from monastery to monastery, is an offense. Sitting in the assembly hall, one sees, no offense. "I will see," rising and going, is an offense. Standing in the street, turning the neck and seeing, is also an offense. For a bhikkhu too, the method is the same; only the type of offense differs. The explanation of the training rule concerning dancing and singing is finished. The first chapter on garlic. 2. The Chapter on Night Darkness 1. Explanation of the training rule concerning night darkness "With the expectation of privacy" means with the expectation of not being enjoyed privately. "Being otherwise engaged" means being otherwise engaged than for private enjoyment, asking a relative, or consulting about a gift or an offering. The explanation of the training rule concerning night darkness is finished. 2-3. Explanation of the training rule concerning conversing in a concealed place or an open place The second and third are straightforward in meaning. The explanation of the training rule concerning conversing in a concealed place or an open place is finished. 4. Explanation of the training rule concerning sending away a companion By "in the former manner," this method is shown: "should stand" means merely standing within arm's reach is an offense of expiation; "should converse" means standing there and speaking household talk is also an offense of expiation; "or should whisper into the ear" means whispering into the ear is also an offense of expiation. The explanation of the training rule concerning sending away a companion is finished. 5. Explanation of the training rule concerning departing without asking "They sit here, hence 'seat'" refers to "the space of the couch," meaning the space of the cross-legged sitting posture. "Without rain" means an open space. "In an open place, the vicinity" means sitting in an open place, an area of twelve cubits. "For one who is ill" means one who cannot ask due to such an illness. "In dangers" means when fire has broken out in the house, or thieves, in such calamities, departing without asking is no offense. The description of the training rule concerning departing without asking is finished. 6. The description of the training rule concerning sitting down without asking "Permanently laid down" means permanently laid down for the benefit of bhikkhunīs. The description of the training rule concerning sitting down without asking is finished. 7. The description of the training rule concerning spreading a mat without asking "Families" means the houses of a family. The description of the training rule concerning spreading a mat without asking is finished. 8. The description of the training rule concerning causing others to complain The eighth is of obvious meaning. The description of the training rule concerning causing others to complain is finished. 9. The description of the training rule concerning cursing others "By human misfortune" means by human deformity, such as "May I be blind, may I be crippled, or may the other be like this." Here, regarding "with a view to benefit, Dhamma, or instruction," "with a view to benefit" means when explaining the commentary. "With a view to Dhamma" means when reciting the Pāli text. "With a view to instruction" means when speaking by way of instruction, saying, "Even now you are like this; it is good, desist! If you do not desist, you will surely be reborn in hell or in the animal realm after doing such deeds again." (Pāci. Aṭṭha. 878) The description of the training rule concerning cursing others is finished. 10. The description of the training rule concerning weeping The tenth is of obvious meaning. The description of the training rule concerning weeping is finished. The second chapter, "Darkness at Night." 3. The chapter on nakedness 1-2. The description of the training rule concerning nakedness, etc. "This" means this water-robe. The second is of obvious meaning. The description of the training rule concerning nakedness, etc. is finished. 3. The description of the training rule concerning sewing robes "Having unsewn" means having unraveled. "As soon as the burden is laid down" means as soon as it is laid down on the burden; the meaning is, even if one sews later after laying down the burden, it is still an offense. The description of the training rule concerning sewing robes is finished. 4. The description of the training rule concerning wearing the outer robe Here, the reading is: "This robe of mine is valuable; it cannot be worn in such a danger of thieves," in such circumstances. But that (reading), by scribes confused by crow's feet marks, in the preceding training rule... written. Although written there, it should be seen here. The explanation of the rule concerning wearing the outer robe is finished. 5. The explanation of the rule concerning the shifting of robes Or if one wears it in times of danger, if thieves carry away what is uncovered or not worn, if one wears it in such dangers, there is no offense. The explanation of the rule concerning the shifting of robes is finished. 6. The explanation of the rule concerning robes for a group One prepares it in something else, in any kind of bowl, or ghee-oil, or any other. "You will give it when prices are low" - thus showing the advantage and preventing them. Having asked, "How much do you wish to give?" (Pāci. Aṭṭha. 909) when it is said, "So much," "Wait a while, now cloth is expensive. In a few days, when cotton is brought, it will be cheap. At that time you will give it." Thus showing the advantage and preventing them.