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cannot avoid taking it (the instruction). "Monks, the instruction should not be not taken. Whoever does not take it, commits an offense of wrong-doing," as it is said, he certainly commits the offense. And having taken the instruction, it is not proper to not announce it at the Uposatha hall, or to not report it back to the bhikkhunīs on the first day of the fortnight. For it has been said: "Monks, the instruction should not be not announced. Whoever does not announce it, commits an offense of wrong-doing." And further it has been said: "Monks, the instruction should not be not reported back. Whoever does not report it back, commits an offense of wrong-doing." There, by the forest-dwelling monk, a meeting place should be arranged for the purpose of reporting back. For it has been said: "I allow, monks, for a forest-dwelling monk to take the instruction, and to arrange a meeting place, 'I will report it back there'." Therefore, if a forest-dwelling monk obtains alms in the village where the bhikkhunīs reside, he should wander there, see the bhikkhunīs, announce it, and then go. If alms are not easily available there for him, he should wander in a nearby village, come to the bhikkhunīs' village, and do the same. If he has to go far, a meeting place should be arranged: "I will approach such-and-such a place at your village gate— a hall, or a pavilion, or the foot of a tree; you should come there." The bhikkhunīs must go there; they are not allowed not to go. For it has been said: "Monks, by a bhikkhunī, the meeting place should not be not gone to. Whoever does not go, commits an offense of wrong-doing." Regarding "the Sangha of both (genders) should make pavāraṇā in three ways," here, the bhikkhunīs, having made their own pavāraṇā on the fourteenth day, should make pavāraṇā to the Bhikkhu Sangha on the Uposatha day. For it has been said: "I allow, monks, having made pavāraṇā today, to make pavāraṇā to the Bhikkhu Sangha on the following day." Here, the decision should be understood in the manner stated in the Bhikkhunī Khandhaka. For it has been said: ṃ – Now at that time the entire assembly of bhikkhunis making their Pavāraṇā made a clamor. They reported this matter to the Blessed One. I allow, bhikkhus, that one bhikkhuni who is skilled and capable be appointed to make the Pavāraṇā to the assembly of bhikkhus on behalf of the assembly of bhikkhunis. And thus, bhikkhus, she should be appointed. First, the bhikkhuni should be asked, having asked, by a skilled and capable bhikkhuni, the assembly should be informed – “May the venerable assembly hear me. If it is agreeable to the assembly, the assembly should appoint the bhikkhuni named so-and-so to make the Pavāraṇā to the assembly of bhikkhus on behalf of the assembly of bhikkhunis. This is the motion. “May the venerable assembly hear me. The assembly appoints the bhikkhuni named so-and-so to make the Pavāraṇā to the assembly of bhikkhus on behalf of the assembly of bhikkhunis. To whichever venerable one the appointment of the bhikkhuni named so-and-so is agreeable to make the Pavāraṇā to the assembly of bhikkhus on behalf of the assembly of bhikkhunis, she should remain silent. To whichever it is not agreeable, she should speak. “The bhikkhuni named so-and-so is appointed by the assembly to make the Pavāraṇā to the assembly of bhikkhus on behalf of the assembly of bhikkhunis. It is agreeable to the assembly, therefore it is silent. Thus do I hold this.” (Cūḷava. 427). That appointed bhikkhuni, taking the assembly of bhikkhunis, approaching the assembly of bhikkhus, having arranged her upper robe over one shoulder, having raised her hands in añjali, should say this: “The assembly of bhikkhunis, venerable sirs, makes the Pavāraṇā to the assembly of bhikkhus – concerning what was seen, or heard, or suspected. May the venerable assembly of bhikkhus speak to the assembly of bhikkhunis, out of compassion. Seeing, they will rectify it. A second time, venerable sirs, a third time, venerable sirs, the assembly of bhikkhunis…and so on… will rectify it.” If the assembly of bhikkhunis is not complete, “The bhikkhunis, venerable sirs, make the Pavāraṇā to the assembly of bhikkhus – concerning what was seen, or heard, or suspected. May the venerable assembly of bhikkhus speak to the bhikkhunis, out of compassion. Seeing, they will rectify it.” And, “I, venerable sir, make the Pavāraṇā to the assembly of bhikkhus – concerning what was seen or by what is heard, or by suspicion, let the noble Sangha of bhikkhus speak to me, out of compassion, seeing it, I will make amends.” And this should be said three times. If the Sangha of bhikkhus is not complete, “The Sangha of bhikkhunis invites the noble ones – by what is seen, or by what is heard, or by suspicion, let the noble ones speak to the Sangha of bhikkhunis, out of compassion, seeing it, it will make amends.” And, “The Sangha of bhikkhunis invites the noble one – by what is seen, or by what is heard, or by suspicion, let the noble one speak to the Sangha of bhikkhunis, out of compassion, seeing it, it will make amends.” And this should be said three times. If both are incomplete: “The bhikkhunis invite the noble ones – by what is seen, or by what is heard, or by suspicion, let the noble ones speak to the bhikkhunis, out of compassion, seeing it, they will make amends.” And, “The bhikkhunis invite the noble one – by what is seen, or by what is heard, or by suspicion, let the noble one speak to the bhikkhunis, out of compassion, seeing it, they will make amends.” And, “I invite the noble ones – by what is seen, or by what is heard, or by suspicion, let the noble ones speak to me, out of compassion, seeing it, I will make amends.” And, “I invite the noble one – by what is seen, or by what is heard, or by suspicion, let the noble one speak to me, out of compassion, seeing it, I will make amends.” And this should be said three times. The performance of the mānatta and the search for ordination will become clear in their proper place. A bhikkhuni should not, by any means, that is, by the ten grounds for abuse, or by any other means, abuse a bhikkhu, nor revile him, nor threaten him with fear. “Ovaṭo” means covered, prevented, prohibited. “Vacanapatho” means the path of speech. “Anovaṭo” means uncovered, unprevented, unprohibited. Therefore, a bhikkhuni, standing in a position of authority, in a senior position, should not, by any means, say to a bhikkhu, “Go forward thus, go back thus, dress thus, put on your robe thus,” should be spoken to, not instructed. But seeing a fault, it is proper to point out the existing fault in this way: "Formerly, the great elders did not go forth in this way, did not come back in this way, did not wear robes in this way, did not drape robes in this way, did not wear such a saffron robe, did not anoint their eyes in this way." However, for bhikkhus, it is proper to advise and instruct a bhikkhunī as they wish, saying: "This elder nun wears robes in this way, drapes robes in this way. Do not wear robes in this way, do not drape robes in this way, do not do forehead marks or leaf patterns, etc." "We are in harmony, venerable sirs," they say, means the assembly of bhikkhunīs saying, "We are in harmony, venerable sirs." "Speaks another Dhamma" means another Sutta or Abhidhamma. For by the words "We are in harmony," they expect advice. Therefore, for one who speaks another Dhamma, excluding advice, there is a dukkata. "Without assigning advice" means without saying, "This is advice, sisters." 150. In "act that is not Dhamma," etc., the act of appointing a bhikkhu to advise bhikkhunīs should be understood as the act. Therein, in an act that is not Dhamma, there are eighteen pācittiyas due to two sets of nine. In an act that is Dhamma, at the last word of the second set of nine, there is no offense. In the remaining seventeen, there are dukkata offenses. 152. "Giving the recitation" means reciting the Pāli text of the eight weighty rules. "Giving the inquiry" means explaining the commentary on that very well-learned Pāli text of the weighty rules. "Being told, 'Recite, venerable sir,' he recites" means being told thus, he recites the Pāli text of the eight weighty rules. Thus, for one who gives the recitation, who gives the inquiry, and who, being told "Recite," speaks the eight weighty rules, there is no offense with a pācittiya. For one who speaks another Dhamma, there is no offense with a dukkata. "Asks a question, being asked a question, he explains." A bhikkhunī asks a question related to the weighty rules or related to the aggregates, etc. For the bhikkhu who explains it, there is also no offense. "Speaking for the sake of another" means bhikkhunīs approaching and listening to a bhikkhu who is teaching Dhamma to the four assemblies. therein, there is no offense for the bhikkhu. For a female trainee, for a female novice— for one who teaches these, there is no offense. The rest is clear in meaning. The origin of the offense by word— it arises from speech, and from speech and mind, it is an action, not a perception-release, it is without mind, an offense of designation, an action of speech, of three minds, of three feelings. The first training rule on admonition. 2. Description of the Training Rule on Sunset 153. In the second training rule— "by turns" means by rotation, by sequence, is the meaning. "With higher mind" means one possessing a higher mind, one endowed with the mind of Arahantship, which is superior to all minds, is the meaning. "Not negligent" means not being negligent, it is said to be endowed with continuous performance of wholesome states through diligence. "By the sage" means "he who knows both worlds, is therefore called a sage" (Dhp. 269), thus by knowing both worlds, or by being endowed with knowledge, which is called silence, the one whose defilements are destroyed is called a sage, of that sage.