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Even if the preceptors or teachers have gone far for alms-round without being told, the village should be entered by one who does not see them. However, from the place where they are seen, it is proper to ask permission. "Or one's own duty" means even within one's own boundary, the cooking of the bowl, the robe. or to do his own dyeing and so forth. 154. "Discontent" means dissatisfaction with the Dispensation. "In matters dependent on the Saṅgha" means in matters connected with the Saṅgha, such as temporary probation and other disciplinary actions. "Or eagerness" means, when teachers and preceptors have undertaken the weighty duty, and those worthy of the action, thinking "How might the Saṅgha grant probation?" and so forth, show eagerness. 155. "He should attend to the sick" means, "A sick-attendant endowed with five qualities, monks, is capable of attending to the sick: he is able to prepare medicine, he knows what is suitable and unsuitable, he removes what is unsuitable, he provides what is suitable, he attends to the sick with a mind of loving-kindness, not with a mind of gain, he is not disgusted to remove excrement, urine, spittle, or vomit, he is able to instruct, inspire, gladden, and encourage the sick with a talk on Dhamma from time to time" (Mahāvagga 366). The meaning is that one should attend to the sick, being endowed with these five qualities as stated. By this, all the duties towards the sick that should be practiced are taught. "Recovery" means having recovered from illness. "He should await" means he should wait, he should look out for. And by preceptors and teachers, if their resident pupils and apprentices are sick, from the very beginning, the duties concerning the dyeing of robes, the removal of discontent, and so forth, should be performed. For those who are not sick, instruction, questioning, admonition, and advice, and the giving of robes and so forth that have been received—all these should be done. Therefore, it was said below, "Therefore, the teacher should also behave properly towards them, and there is no need to say anything about the preceptor towards his resident pupils." The explanation of the duties of preceptors and teachers is finished. 16. The explanation of the duties concerning latrines and urinals 156. "Latrines and urinals" means that which is in or at the place of excrement and urine. The connection is "one should not excrete according to seniority." "Those who are senior, according to seniority," means abandoning the order of arrival and following the order of seniority. "Excrement" is merely an example; urine and bathing And should not do (it) is the intention. That is supported by "in due order" etc. "In due order" means the sequence, the succession of those gone, by that. "Excrement...etc...and urinal" - these three are obtained, is the meaning, it is understood as for a bhikkhuni. 157. "Having lifted up and quickly should not enter" is the connection. "Having lifted up" means having lifted up the robe from a distance. "Quickly" means swiftly. "Having coughed, should enter" is the construction. 158. "Outside the excrement and urine troughs" is the connection. "Both" means both excrement and urine. 159. "In the pit" means in the latrine pit. "Stick" means a scraping stick. "With a rough one" means with a coarse scraping stick. "And that which is smeared" means that which is smeared with excrement, whether by oneself or by another. "Should wash" means if there is water; if there is no water, should clean with a stick. 160. "Should not go out" means should not go out. "Capu capu" is an imitation, "making capu capu" is an adverbial phrase in the case of separation. "Should not rinse" means should not wash. But if there is water, it should be rinsed; if there is no water, one should wipe it with something and go; and in a common place, water should not be left in the rinsing pot. "Filth" means rubbish. "Should clean" means the latrine and urinal huts, like cleaning the monastery, and should sweep the courtyard enclosures. And in all cases of transgression of the rule, there is an offense of wrong-doing. The explanation of the rules concerning latrine and urinal places is finished. 17. Explanation of the rules concerning asking permission 161. "Asking permission" means doing by asking permission. "Without being asked" means without being commanded, or without being requested. And should not answer a question asked, and should not answer; having asked permission or having been requested, one may do as stated, is the intention. 162. "For one who speaks after asking permission" means for one who speaks Dhamma etc. after asking permission from one's elder. "When a more senior one comes again" means when another more senior one comes again. "There is no need to ask permission again" means, having set aside what is to be spoken, there is no need to ask permission again. If there is no Sangha elder. Even if he has begun and then stops speaking, the rule is the same. And when giving thanks at the meal, there is no need to ask permission—this is the connection. "Giving thanks" means when asked by donors, he gives a Dhamma talk, giving thanks for their various merits. And giving thanks is the elder's prerogative. For it is said: "I allow, monks, an elder monk to give thanks at the meal" (Cūḷava. 362). "If people have one they prefer give thanks, there is no offense for him who gives thanks, nor is it a burden for the great elder. For it is only when people ask for a talk while seated that the great elder must be asked permission," so it is said in the commentary (Cūḷava. Aṭṭha. 362). 163. "Dwelling in a small monastery with an elder"—this is the connection. "With an elder" means together with an elder. "In a small monastery" means in a small monastery within earshot, not in a great monastery. For the suffix 'ka' is used in a diminutive sense. "Should not recite" means should not perform recitation. 164. In phrases like "should not teach Dhamma," the connection is "without asking permission." He should not extinguish, nor should he put out. And he should not open or close a window, a light-crevice panel, a door, a door panel, or a window-door panel— the negative particle 'na' is to be applied everywhere. 165. Even when walking on the same walking path with an elder, he should turn where the elder is—this is the explanation. "Where the elder is" is an instrumental case in the locative sense, meaning "where the elder is, there"— the intention is that he should not go elsewhere, abandoning the elder. "He" refers to the junior monk. "Him" refers to the elder. Everywhere, a dukkaṭa offense. For this is the rule of the Khandhaka where there is a prohibition with 'na', there is a dukkaṭa. The explanation of the section on asking permission is concluded. 18. Explanation of the section on nakedness. 166. In phrases like "should go," the negative particle 'na' is to be connected. There, however, by supplying an appropriate object word like "food," the meaning should be understood as "should not eat food," and so on. 167. "Should not do" means he himself should not perform handiwork or other preparations. In "coverings" and so on... In 'wearing', 'bhummaṃ' means among the bathhouse water and clothes coverings. In 'preparatory work', 'two are allowable' is the connection. 'Parikamma' refers to the preparatory work to be done for preceptors and others concerning the bathhouse water, not for salutations and so forth. 'Two' means the bathhouse and the water-coverings. That by which one covers is a covering. A covering for clothes is a clothes-covering. 'Everywhere' means in all actions. The description of the nakedness section is finished. 19. Description of the Bathing Rules Section 'Kappana' is suitability, 'kappo' is rule. A rule for bathing is 'nhānakappo'. The connection is: A novice should not bathe in front of or upstream from elders. 'Na ca' means 'not at all'. 'Purato' means in front of. 'Upari' means upstream from the river. The connection is: One should not rub the body against a wall, pillar, tree, or bathing-platform. Therein, 'wall' means a wall of bricks, wood, or stone. 'Pillar' means one dug in and placed at the bathing-place. 'Tree' means a tree. 'Bathing-platform' means a plank cut into eight-sided strips and dug in at the bathing-place. The connection is: One should not rub one's body against another's body, whether with a Gandhabba-hand, or etc., or a mallaka, or with one's own body. 'Gandhabba-hand' means a wooden hand. 'Kuruvindaka-sutti' means a string strung with a row of pellets made by binding kuruvindaka stone powder with lac. 'Mallaka' means a mallaka made by cutting a makara-tooth into the shape of a lotus pericarp. 'Sarīrena' means with one's own body. The doubling of 'aññamaññaṃ' is in the sense of reciprocal action, referring to the doing of actions to each other. The connection is: A potsherd, etc., and a broad hand are allowable for all. 'Kapāla' means a potsherd and a brick, their fragments. 'Puthupāṇi' means a broad hand, a diverse hand, a broad hand, customarily meaning hand-scrubbing. 'For all' means for the sick and the not-sick. The connection is: For the sick, an unmade mallaka is allowable. 'Unmade mallaka' means the opposite of a made mallaka. 'Foam' means sea foam. The description of the Bathing Rules section is finished. 20. Description of the Unsalutable Section 'Ukkhitto' means by an offense. A suspended monk for not seeing (the fault), and for not making amends, a suspended monk for not giving up a wicked view – thus, there are three kinds of suspended monks. One of different communion, namely, one of different communion in doctrine, and one of different communion in action. And one who is gravely fallen, that is, one undergoing probation, one deserving to be sent back to the beginning, one deserving of penance, one undergoing penance, and one deserving of rehabilitation,