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in cutting off remaining body parts like ears, nose, etc., from the main body. "Attaghātane" (in self-killing) means in killing oneself by cutting off food, etc. "Citta" (painting) and "potthaka" (drawing) made with a brush, depicting men and women, etc., and "cittapotthakāni" (painted drawings) made on wood, etc., these are "rūpāni" (forms/images). This is the compound. But Jātaka stories, etc., may be caused to be made by others. Garland-making, etc., may be done by oneself. One should not make one who is eating in monasteries, forests, or houses get up. This is the connection. "Ārāma" (monastery) which is a vihāra, and "arañña" (forest), and "geha" (house) which is an antaraghara (inside a house) – this is a dvanda compound. Where it should be said "Ārāma...pe...gehesu" (in monasteries...in houses), it is said "Ārāma...pe...gehesu" with the 'e' changed to 'a' for metrical reasons. But when an opportunity is made and it is said "enter," one should enter and sit down. It is permissible for a sick person to ride in vehicles drawn by men, and in a palanquin, and in a hand-cart, and in a litter. This is the connection. "Pumayuttāni" (drawn by men) means drawn by horses, oxen, or men, not by cows. But whether the charioteer be woman or man, it is permissible. The same rule applies to elephant-drivers. 'Vehicles' means chariots, carts, and so on. 'Palanquin' means a seat-palanquin, that is, a seat-vehicle. 'Pāṭaṅkī' means a litter. Here, 'sick person' is not to be understood as one with merely a slight headache or similar ailment. Rather, one who cannot go without a vehicle, such a person is to be understood. For indeed, the Blessed One, when allowing vehicles, saw a certain sick bhikkhu in the Kosala country, who was going to Sāvatthī to see the Blessed One, but being unable to go, was sitting at the foot of a certain tree. When people, knowing this situation, said, "Come, venerable sir, let us go," and he replied, "I will not go, friends, I am sick," it was in this context (Mahāva. 253) that permission was granted. And it is understood that when that bhikkhu spoke thus, he referred to a sickness that truly prevented him from walking, because the intended meaning was fulfilled by the cessation of walking. Moreover, the Aṭṭhakathā teacher, who established the limit for sandals as one limit for vehicles, stated in the Aṭṭhakathā (Mahāva. Aṭṭha. 256): "Here, 'a sick bhikkhu with sandals' means one who cannot enter a village without sandals." Therefore, it should be concluded here that 'sick' means only such a sick person as described. 352. 'Making a sport' means making a game. 'To another' means even to a wicked person. 'Flattering' means by saying, "I will give a bowl, I will give a robe," and so on. 353. 'Should not show by uncovering' is to be connected. Those bhikkhunīs. 354. 'Instruction' means: the bhikkhunīs coming on the thirteenth or fourteenth day, asking about the Uposatha, and when a bhikkhu informs them, saying "It is the fourteenth," and so on, then on the Uposatha day, they come again and request to approach for instruction. This (request) should be reported to the reciter of the Pātimokkha, and having taken his decision, it should be brought back on the first day of the fortnight. Excluding one who is ignorant, one who is foolish and unable to do so, one who is sick, and one who is a traveler intending to go on the first day, to another... It is not proper not to make retractions of takings. Therefore it is said, "not taking," and so on. 355. Lokāyata means a heretical doctrine connected with useless reasons. And animal lore is also characterized by this. "Should not teach" means should not teach to others. By this, one's own learning is also forbidden. And it should be understood that all such knowledge as Lokāyata and animal lore, which increases lust, hatred, and delusion, is condemned by the Buddhas and others, and which is turned away from, gone from, and proceeds contrary to heaven and liberation, such as poetry, drama, etc., should be regarded as serious, either by way of sequence or by falling into the category of Vinaya, and is thus included by the Vinaya's appropriateness. And such is the instruction of our teachers. "In a basket" means placing it in a basket, which is called a receptacle for pouring, made of copper or silver, where happy people eat after placing a bowl. 356. Both the outer robe and the undergarment, the outer robe and undergarment of laypeople, in the manner of an elephant's trunk, etc., is a compound of action-qualifier, meaning "of which outer robe and undergarment." The connection is: one should not wear or put on the outer robe and undergarment of laypeople. "Should not wear rolled up" means should not wear by making a tuck, like wrestlers or laborers. It is not proper to wear it in this way even for a sick person or one on a journey. Also, when going on a journey, if one lifts up one or two corners and attaches them above the inner robe, it is not proper. Thus, without covering or putting on, one should wear the outer robe in a faultless, circular manner, and one should put on the undergarment in a circular manner, covering the three circles. Likewise, if one, without covering or putting on, carelessly makes any kind of distortion in the monastery or inside a house, it is a dukkaṭa (offence of wrong-doing). Dāya means a forest. "Should not smear" means should not smear with the intention of "may all helpful things perish" or with the intention of play. 357. "Should not cause increase" and "should not ask from one who is not a relative and has not invited" is the connection. "From another" means even from a fellow monk. "Having eaten for a few days" is to be connected. "Puna" is a particle. 358. If one, knowing or not knowing a person carrying a staff, asks for protection for him, it is an offence. "When punished, the penalty is his neck" – this is the interpretation. "Taking the penalty" means the taking of the penalty by the one who penalizes. "Referring to" means, "In our monastery, so-and-so did this," or "will do this," thus referring to past or future. "Asking" means when there is an asking among the laity. "When punished" means, when the penalty is taken by them, that penalty is the neck of the asking bhikkhu, meaning it becomes a debt. But when asked by the laity, "By whom?", it should be said, "It is not proper for us to say 'by so-and-so'. You yourselves will know. We only ask for protection. Give that to us, and have the stolen goods brought back to me." Thus, there is a telling without specifying, and that is permissible. "Pārājika and so on" means pārājika, thullaccaya, and dukkaṭa offenses. 359. ‘‘When carrying away requisites, If it is said, ‘Thief, thief!’; When taking it for their harm.’’ – This should be the reading. For then "when carrying away" agrees with the plural. It should be interpreted as: when requisites are being carried away, and "Thief, thief!" is said for their harm, then when the penalty is taken, that much is his neck. "When carrying away" means when thieves are taking and going. "Their" means of the thieves. "When taking" means when the laity takes. Whatever is taken, that much is the bhikkhu's neck, meaning it is a debt of goods. 360. Outside walls and fences, in a common path, or in planted green areas like rice, etc., or coconut, etc., one should not discard food scraps, feces, rubbish, or urine without looking. This is a dukkaṭa offense. And by "not looking in a common path," it indicates that there is no offense for one who discards food scraps, etc., after looking, or in a non-common path. "Rice, etc." refers to rice, paddy, etc. "Coconut, etc." refers to mango, jackfruit, etc. "Rice, etc., and coconut, etc." is a compound. "Planted" means that which is produced by their planting. "Green area" means a green place. "Food scraps" means leftover water, husks, etc. 361. Even that which is proper according to the Dhamma, to cause dancing, singing, and music to be arranged, and to cause them to be performed... To see what is improper, and when it is said, "I make an offering," to accept it, is not allowed – this is the connection. Even what is connected with Dhamma, due to its connection with the qualities of the Triple Gem, even that which is connected with Dhamma and merit. Dancing, even the dancing of peacocks, parrots, monkeys, and so on. Singing, even the "tooth-song" performed before a song. Playing instruments, even the playing of water-drums. To cause to be done, to have others do it. To do it oneself, to do it by oneself. Even to speak Dhamma with a prolonged singing voice is not proper. "Performed" means done by others, by whomever. "To see" by this even unintentional seeing is included, and "to hear" is also understood. For one standing inside the monastery and seeing, there is no offense. But for one standing in the street and turning the neck to see, there is an offense. If one sees or hears in a place gone to for some purpose, there is no offense. "To accept" means to accept with "good." It is proper to say, "Making an offering is indeed beautiful." The word "vā" (or) is for aggregation. 362. It should be connected with "a royal palace made for sport," and so on. A house adorned with paintings, a painted house. 363. The construction is: "He should not push away a newcomer from his seat." "From his seat" means from the seat. "Should not push away" means should not make him rise. It should be construed as: "He should not expose his robe to the heat." "Should not expose" means should not expose excessively. "By a senior" means by a teacher or preceptor. "Expelled" means driven out with "Do not enter here," and so on. 364. It should be construed as: "For reviling a monk or a lay follower with seven offenses, or with other things, behind their back, there is a dukkaṭa offense." The "ca" in "with offenses" is for emphasis. In "with other things," "eva ca" is a particle compound,