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if two paths are badly covered, it is permissible to remove them and cover them again and again, therefore, as one wishes; having determined two paths in that way, the third path should be ordered, "Now cover it like this," and one should depart. "By enclosing" means by surrounding. Such covering is done with grass and leaves. Therefore, here too, as one wishes, having determined two enclosures in that way, the third enclosure should be ordered, "Now cover it like this," and one should depart. If one does not depart, one should remain silent. All this covering should be understood as covering upon covering. Monks cover in this way, thinking that a monastery covered again and again will not leak for a long time. "Beyond that" means above the three paths or enclosures, on the fourth path or enclosure. 137. "Bundle by bundle" means grass bundle by grass bundle. The rest here is clear. Six origins – action, not perception-release, without thought, a designation offense, body action, speech action, three-minded, three-feeling. The training rule concerning a large monastery, the ninth. 10. Description of the training rule concerning living creatures 140. In the tenth training rule – "knowing it has living creatures" means knowing that it has living creatures, in whatever way. "Should sprinkle or have sprinkled" means he himself should sprinkle with that water, or he should order another and have it sprinkled. The Pāli But the meaning of such words as "should sprinkle" (meaning "sprinkles herself") is to be understood by the method stated before. There, for one sprinkling without breaking the stream, in one pot of water, there is only one offense. This rule applies to all containers. But for one breaking the stream, for each application, there is an offense. If one makes a channel facing (them), even if it flows for a day, there is only one offense. If, having dammed it here and there, one leads it from one place to another, for each application, there is an offense. Even if one puts grass the amount of a cartload, with one application, into the water, there is only one offense. For one putting in each single blade of grass or leaf, for each application, there is an offense. Also with clay, and with other things like wood and cow dung, this is the same rule. But this was not said with reference to a large body of water, which, when grass or clay is put in, is exhausted, or becomes turbid, where living beings die. It is to be understood that it was said with reference to such water. The rest here is clear. Threefold origin: from body and mind, from speech and mind, and from body, speech, and mind it arises. It is an action, a release by perception, with intention, a transgression by designation, a bodily action, a verbal action, with three thoughts, with three feelings. The training rule concerning living beings is the tenth. Finished, in the order of explanation, the chapter on lodgings, the second. 3. Chapter on Exhortation 1. Explanation of the Training Rule on Exhortation 141-144. In the first training rule of the Bhikkhuni Chapter – concerning "they obtain gains" here, the bhikkhunis do not give to them, nor do they cause to be given. But daughters of good families, who have gone forth from great families, to their relatives and people who have come to them, who ask, "From whom, ladies, do you receive exhortation, instruction, and questioning?" pointing out the eighty great disciples, saying, "Such and such an elder exhorts," according to the conversation, they speak of their existing qualities, such as their virtue, learning, conduct, birth, and lineage. For such existing qualities are proper to speak of. Then, people with confident minds offered great gains and honor, such as robes, to the elders. Therefore it was said – "l ...are for robes... ...and requisites. "Having approached the bhikkhunīs": It means that not a single bhikkhunī came to them, but their hearts, drawn by the craving for gain, went to the dwelling of those bhikkhunīs. With reference to that, it is said: "Having approached the bhikkhunīs." And those bhikkhunīs, being fickle-minded, did indeed do as they said. Therefore, it is said: "Then those bhikkhunīs... ...sat down." "Animal talk": This refers to various kinds of useless talk, such as talk about kings, which is an obstacle even to the path to heaven. "Rich": This means prosperous, complete, profound, full of much essence, connected with characteristics and penetration. 145-147. "I allow, O bhikkhus": Here, it should be understood that since those bhikkhus, if told "Bhikkhus, do not admonish bhikkhunīs," might, not having seen the truth, harbor ill-will towards the Tathāgata and go to a state of woe, therefore, the Blessed One, wishing to prevent them from going to a state of woe, and desiring to exclude those bhikkhus from admonishing bhikkhunīs by another means, allows this appointment of an admonisher of bhikkhunīs. Thus, having allowed it here with the desire to exclude them, he later says, "I allow, O bhikkhus, one endowed with eight qualities," and so on. For these eight qualities have never existed even in the dreams of the group of six. "He has virtue": thus, "virtuous." Now, showing what that virtue is, and how it is said to belong to him, he says, "restrained by the Pātimokkha restraint," and so on. There, the Pātimokkha itself is the restraint, the Pātimokkha restraint. "Endowed with the Pātimokkha restraint," means "restrained by the Pātimokkha restraint." "He dwells": This means he conducts himself. This is said in the Vibhaṅga: "Pātimokkha means virtue, foundation, beginning, conduct, self-control, restraint, liberation, release, for the attainment of wholesome states; restraint means non-transgression in body, non-transgression in speech, non-transgression in body and speech. Restrained means endowed with this Pātimokkha restraint." Thus, fully endowed, attained, fully attained, endowed, fully endowed, accomplished, possessed of, therefore he is called ‘restrained by the Pātimokkha restraint’. ‘He dwells’ means he moves, he acts, he maintains, he carries on, he passes life, he conducts himself, he dwells, therefore he is called ‘he dwells’. ‘Endowed with good conduct and resort’ means he is endowed by rejecting wrong livelihood, not by conduct like giving bamboo, etc., abandoning resorts like prostitutes, etc., and with resorts like families endowed with faith, etc. ‘Seeing danger in the slightest faults’ means seeing danger in even small faults. It is said that he is of the nature to see those faults as danger. ‘Undertaking, he trains in the training rules’ means in the training rules established in three ways, such as the training in higher morality, undertaking that particular training rule, taking it well, grasping it thoroughly, and not abandoning it, he trains. This is the summary here. But whoever desires the detailed explanation, it should be taken from the Visuddhimagga by him. ‘Much heard by him’ means he is learned. ‘He holds what is heard’ means he is a holder of what is heard; what is called much heard by him, that is not merely heard; but he holds it, that is the meaning. Like a jewel in a casket, ‘what is heard is accumulated in him’ means he is an accumulator of what is heard. By this, what he holds of what is heard, its non-destruction even for a long time is shown, like a jewel accumulated and guarded in a casket. Now, showing that which is heard in its true nature, he says "those teachings," etc. That is just as stated in the Verañja section. This is the conclusion here: Such teachings are much heard by him, therefore he is learned. He holds them, therefore he is a holder of what is heard. They are familiarized by speech, contemplated by mind, well-penetrated by view; therefore he is an accumulator of what is heard. There, ‘familiarized by speech’ means made fluent by speech. ‘Contemplated by mind’ means contemplated by mind; they are like being illuminated by a thousand lamps for one who reflects. ‘Well-penetrated by view’ means they are well-penetrated and clearly seen by wisdom, both in meaning and in cause. But this learned one is of three kinds – dependent on... One who is free from dependence, one who attends to the assembly, one who instructs the bhikkhunis. There, by one who is free from dependence, within five years of ordination, at the very latest, two mātikās should be memorized and recited, for the purpose of hearing Dhamma on fortnightly days, four recitations from the suttas, for the purpose of discussing with those who have arrived, one discourse path like the Andhakavinda, Mahārāhulovāda, or Ambaṭṭha Suttas, for the purpose of rejoicing at communal meals, auspicious and inauspicious occasions, three anumodanās (expressions of appreciation), for the purpose of knowing Uposatha, Pavāraṇā, etc., the discernment of what is kamma and not kamma, for the purpose of practicing the ascetic's way, one meditation subject leading to Arahantship, either through samādhi or vipassanā, this much should be learned. By this much, he becomes learned and known in all directions, and is able to dwell wherever he wishes with his own authority. By one who attends to the assembly, within ten years of ordination, at the very latest, to discipline the assembly in the Vinaya, two Vibhaṅgas should be memorized and recited, if unable, they should be made capable of being reviewed with three people, and the discernment of kamma and not kamma, and the Khandhaka duties should be learned. However, for disciplining the assembly in the Abhidhamma, if he is a Majjhima-bhāṇaka, the Mūlapaṇṇāsaka should be learned. By a Dīgha-bhāṇaka, the Mahāvagga. By a Saṃyutta-bhāṇaka, either the three lower Vaggas or the Mahāvagga. By an Aṅguttara-bhāṇaka, either the lower or upper half of the Nikāya should be learned. If unable, it is permissible to learn from the Tikanipāta downwards. In the Mahāpaccariya, however, it is said: