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so that "by this characteristic, future Vinaya-holders may decide the Vinaya." Therefore, having carefully noted the characteristic mentioned here, the first training rule should be decided. And the second and so on, by the characteristic mentioned in the settled cases for the second and so on. Indeed, the settled cases are like hidden forms for artisans, and hidden cases for Vinaya-holders. 67. Therein, the meaning of the first two cases is stated in the subsequent enactment itself. In the third case, "in the guise of a layman" means being dressed in white clothes, in the manner of a layman. In the fourth, there is nothing to be said. Then, in the next seven cases, "grass-robe" means a robe made by tying grass together. "Bark-robe" is the bark-garment of ascetics. "Board-robe" is a robe made by sewing together board-like pieces of wood. "Hair-blanket" is a blanket woven from hair. "Tail-hair-blanket" is a blanket woven from yak-tail hair. "Owl-feather-garment" is a lower garment made from the feathers of an owl. "Antelope-hide-cloak" is the hide of an antelope, with hair and hooves. In the twelfth case, "being infatuated" means being infatuated with the passion of bodily contact; knowing that passion, the Blessed One said, "An offense of Saṅghādisesa." 68. In the thirteenth case, "Uppalavaṇṇā" refers to that Elder nun, the daughter of a millionaire in Sāvatthī, a hundred thousand... In that eon, she made an aspiration. By nature, her body's complexion was exceedingly beautiful, like a blue water-lily, and within, due to the absence of the defilements' fever, it shone even more. She received the name "Uppalavaṇṇā" (Water-lily colored) because of that very beauty and fairness. "With a mind attached" means his mind was enamored from the time he was a layman; he was, it is said, her relative. "Atha kho" is a particle in the sense of "immediately after"; it means "immediately after sitting on the bed." For those who come from outside during the day and close the door, it is at first dark. The meaning is that he did this until that darkness for her disappeared. "Dūsesīti" means he defiled. But the Therī, blameless, establishing her perception as a recluse, sat unaccepting, like a pillar of fire, a stone pillar, or a heartwood stake, when touched with the intention of unrighteousness. He, having fulfilled his desire, departed. As he was passing out of the Therī's sight, this great earth, capable of supporting Mount Sineru, as if unable to support that wicked man, whose body was but a cubit, split open and gave a chasm. He instantly became fuel for the Avīci hell-flames. The Bhagavā, hearing that, said, "There is no offense, bhikkhus, for one who does not accept," and regarding the Therī, spoke this verse in the Dhammapada: "As water on a lotus leaf, as a mustard seed on a needle's point; He who clings not to sensual pleasures, him I call a Brāhmaṇa." (Dhp. 401) 69. In the fourteenth story, the female gender manifested: when the man fell asleep at night, all his masculine features, such as beard and tusks, disappeared, and a female form arose. "The same preceptor, the same ordination" means "I allow the same preceptor previously taken, the same ordination previously performed." The meaning is: "No new preceptor should be taken; no new ordination should be performed." "The same years" means "I allow the same number of years from the time of the bhikkhu ordination." Not from now on, years It means, "no reckoning should be made." It means, "to associate with bhikkhunīs" means to associate, to join, to be in harmony with bhikkhunīs, I allow. This is what is said: "It is not proper for her to dwell among bhikkhus; let her go to a bhikkhunī's dwelling and dwell with bhikkhunīs." As for the offenses common to bhikkhus and bhikkhunīs, these are the offenses that are common to bhikkhus and bhikkhunīs, whether they are to be confessed or to be rehabilitated. It means, "those offenses should be rehabilitated in the presence of bhikkhunīs" means I allow all of them to be rehabilitated in the presence of bhikkhunīs, after performing the Vinaya act to be done by bhikkhunīs. As for "no offense with those offenses," those offenses that are not common to bhikkhus and bhikkhunīs, such as emission of semen, there is no offense with them. By the change of gender, those offenses are considered rehabilitated. Even if he returns to his original gender, there is no offense for him with those offenses. This is the Pāli decision here. This is a decision outside the Pāli, concerning the 'okkantika' (spontaneous change): Among these two genders, the male gender is superior, the female gender is inferior; therefore, the male gender disappears due to strong unwholesome kamma. The female gender is established by weak wholesome kamma. But when the female gender disappears, it disappears due to weak unwholesome kamma. The male gender is established by strong wholesome kamma. Thus, both disappear due to unwholesome kamma, and are regained by wholesome kamma. In that case, if two bhikkhus, having recited together or discussed Dhamma, lie down in one dwelling and fall asleep, and for one of them the female gender appears, then both incur the offense of 'sleeping together'. If he, having awakened and seen that change in himself, distressed and dejected, were to inform the other during the night, he should be consoled by the other: "Let it be, do not worry. This is a fault of the cycle of existence. The Perfectly Enlightened One has opened the door; whether one is a bhikkhu or a bhikkhunī, the Dhamma is unhindered, the path to heaven is unobstructed." He should be consoled. And having seated him, it should be said thus: "It is proper for you to go to the bhikkhunis' residence. Are there any bhikkhunis known to you?" If there are such bhikkhunis, he should say "There are." If there are not, he should say "There are not." Then that bhikkhu should be told: "Please help me; now first take me to the bhikkhunis' residence." That bhikkhu, taking him, should go to the bhikkhunis' residence, either to those known to him, or to those known to himself. And when going, he should not go alone. With four or five bhikkhus, taking a lamp and a staff, and having obtained permission, he should go, saying, "We are going to such and such a place." If the monastery is far away, outside the village, there is no offense for traveling between villages, crossing rivers, staying overnight, or being separated from the group on the way. Having gone to the bhikkhunis' residence, those bhikkhunis should be asked: "Do you know a bhikkhu named so-and-so?" "Yes, venerable sirs." "His female sex has appeared; now please help him." If they say, "Very well, venerable sirs, now we too will recite, we will listen to the Dhamma, you may go," and they provide help, and they are willing, helpful, and conscientious, one should not upset them and go elsewhere. If he goes, he is not free from the offenses of traveling between villages, crossing rivers, staying overnight, or being separated from the group. But if they are conscientious, but not helpful; it is permitted to go elsewhere. Even if they are not conscientious, but they do provide help; it is permitted to abandon them and go elsewhere. If they are conscientious and helpful, but are not relatives, but in a nearby village there are other relatives who are caregivers, they say it is proper to go to them as well. Having gone, if even in the state of a bhikkhu he was dependent, dependence should be taken from a suitable bhikkhuni. If the mātikā or the Vinaya has been learned well, there is no reason to learn it again. If in the state of a bhikkhu he was a speaker in the assembly, then She is fully ordained, well-ordained. From another, dependence must be taken. Even for those who lived depending on him before, dependence must be taken from another. Even a novice of full years must take an preceptor from another. Whatever three robes and bowl were determined by her in the state of a bhikkhu, that determination is abandoned; it must be determined again. The under-robe and water-robe must be taken. Whatever extra robe or extra bowl was put aside after a Vinaya act, all that Vinaya act is abandoned; it must be done again. Even received oil, honey, and treacle, their reception is abandoned. If the gender changes on the seventh day from reception, after receiving again, it is valid for seven days. But whatever was received from another bhikkhu during the time of being a bhikkhu, that reception is not abandoned. Whatever was held in common by both, undivided, that the original person protects. But whatever was divided and belonged to her alone, that reception is abandoned. This was also said in the Parivāra: “Oil, honey, and also treacle, ghee; Having taken them oneself, one should put them away; If not passed beyond seven days; If there is a reason, for one who consumes, there is an offense; This problem was considered by the skilled.” (Pari. 480) This was said with reference to the change of gender. Reception is abandoned by change of gender, by death, by renunciation of the training, by reverting to a lower state, by giving to an unordained person, by careless relinquishment, and by taking without permission. Therefore, even if a piece of haritaki fruit was received and put away, all her reception is abandoned. But whatever belongs to her in the bhikkhu monastery, whether received or not received and put away, she is the owner of all; it must be brought and taken. Whatever immovable property belongs to her there, such as a dwelling or upper coverings, they should be given to whomever she wishes. In the thirteen samm All permissions obtained when one was a bhikkhu, all those are revoked. The former acceptance of a dwelling is revoked. If, after taking a later dwelling, the gender changes, and the Bhikkhunī Saṅgha wishes to give her the arisen gain, it should be given after announcement. If, while undergoing probation