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but the teachers and preceptors deceive the dependants and have them sew, for both there is a dukkaṭa. Why? Because the dependants sewed with the perception of it being for a non-relative, and the others employed them in what is not allowable. Therefore, one should have it sewn after informing them, "This is your mother's robe, this is your sister's." 179. "Other requisites" means whatever, such as sandals, bags, etc. The rest is clear. Six origins – ki Actual, not liberation by perception, without thought, an offense by regulation, bodily action, verbal action, with three thoughts, with three feelings. The sixth training rule concerning the sewing of robes. 7. Explanation of the training rule concerning arrangement 181. In the seventh training rule – "Thieves seized those going behind" means thieves carried away the bowls and robes of those going behind. "They corrupted them" means the thieves corrupted those bhikkhunis, they caused the destruction of their virtue. 182-3. "Saṃvidhāya" means having arranged, meaning having made an agreement at the time of going. Here, "kukkuṭasampāda" (cock's stride) is so called because a cock, having left one village, goes on foot to another village. Here is the meaning of the word – "sampāda" is where they stride. Who stride? Cocks. The stride of cocks is "kukkuṭasampāda." Or "sampāda" means going, and "kukkuṭasampāda" is where the going of cocks exists. There is also the reading "kukkuṭasampāta" (cock's flight), where a cock, having flown from the rooftop of one village, falls onto the rooftop of another, this is called "kukkuṭasampāta." The meaning of the word here should be understood in the manner stated. Even if the village described in two ways is very close, the precinct is not obtained. However, in a country full of such villages where the sound of a crowing cock in the early morning in one village is heard in the adjacent village, it is said in the commentary that there is a pācittiya offense for going from village to village. Although it is said, "there is a pācittiya offense for going from village to village," if a village is only a ratana apart, whoever transgresses the boundary established by humans for that village still incurs an offense. Here is the determination of the offense – Indeed, if at the time of arrangement, both bhikkhunis, standing in a bhikkhuni's residence, or within the monastery, or in a sitting hall, or in a non-Buddhist's dwelling, make an arrangement, there is no offense, for this is a permissible ground. Therefore, here they do not speak of a dukkaṭa offense due to the arrangement itself; for the one going, it is just according to the actual situation. If, however, within the village, at the nunnery gate, on the road, or at other places like crossroads, elephant stables, etc., they make an appointment, the bhikkhu incurs an offense of wrong-doing. Having made such an appointment, they leave the village. Upon leaving, there is no offense. But upon entering the precincts of the next village, the bhikkhu incurs an offense of expiation. Even there, it is said in the Mahāpaccariya: "On the first step, a wrong-doing; on the second step, an expiation." Having left the village, if they do not yet enter the precincts of the next village, and an appointment is made in between, the bhikkhu incurs a wrong-doing. Upon entering the precincts of the next village, the offense is as before. If they wish to go far, upon entering each village precinct, an offense is incurred. But upon passing beyond each respective village, there is no offense. If, however, a bhikkhunī leaves the nunnery, saying, "I will go to such-and-such a village," and a bhikkhu, intending the same village, leaves the monastery, saying, "I will go to such-and-such a village." Then, if both meet at the village gate, and one says, "Where are you going?" "To such-and-such a village." "And you, where?" "We too are going there." And having said, "Come now, let's go," they make an arrangement and go, there is no offense. Why? Because they had already set out with the intention to go, as stated in the Mahāpaccariya. This, however, does not accord with the Pāḷi nor with the other commentaries. At half-yojana, at half-yojana: For one who passes beyond each half-yojana, thinking, "Now I will pass beyond," on the first step, a wrong-doing; on the second step, an expiation. In this method, upon passing beyond, there is an offense; upon entering, there is no offense. 184. "A bhikkhu makes an appointment" means: Having seen a bhikkhunī at the city gate or on the road, he says, "Have you been to such-and-such a village?" [She replies,] "No, venerable sir, I have not been." [He says,] "Come, let's go," or he says, "Tomorrow I will go, you should also come." "A bhikkhunī makes an appointment" means: Having seen a bhikkhu leaving the village to worship a cetiya in another village, she says, "Venerable sir, where are you going?" "To a village called So-and-so, for the purpose of worshipping a cetiya." "Venerable, I too will come." Thus, a bhikkhunī herself arranges it, not a bhikkhu. 185. "By a change of plan": Here, having said "We will go before noon," they go after noon. Having said "We will go today," they go tomorrow. Thus, in a change of time, there is no offense. But if there is a change of door or a change of path, there is an offense. "In dangers": When the country is divided, when people are oppressed by rulers, in such dangers, there is no offense. The rest is clear. Its origin is fourfold: It arises from body, from body and speech, from body and mind, and from body, speech, and mind. It is an action, not a release by perception, without intention, an offense by rule, a bodily action, a verbal action, with three minds, with three feelings. The training rule on arrangements, the seventh. 8. Explanation of the training rule on boarding a boat. 188. In the eighth training rule: "Having arranged": Having arranged for amusement, because of worldly pleasure, friendship, or familiarity. "Going upstream": Going upstream against the current of the river. For whoever plays in a boat going swiftly upstream, is said to "board a boat going upstream." Therefore, to show its meaning in the word analysis, "swiftly upstream" is said. "Going downstream": Going downstream with the current. For whoever plays in a boat going swiftly downstream, is said to "board a boat going downstream." Therefore, to show its meaning in the word analysis, "swiftly downstream" is said. There, if they carry it upstream or downstream to reach a landing place, there is no offense. "For crossing over": This is an ablative case in the sense of purpose. 189. "From village to village": Here, for a river where one bank is continuously lined with villages within a cock's crow, and the other is a village-less forest, when traveling along the village-lined bank, offenses are counted by the number of villages. When traveling along the village-less bank, by the number of half-yojanas. But for one that is a yojana wide, Even if one goes through the middle of it, offenses are to be understood as counting by half-yojanas. There is no offense in crossing it transversely. Here, it is not only about a river; if one goes from a great port city to Tamalitti or Suvaṇṇabhūmi, there is also no offense for that person. For in all commentaries, the offense is considered only in a river, not in the sea. 191. By mistake: Here too, there is no offense only by a mistake in time. But for one who goes by a mistake in the landing place or a mistake in the boat, there is an offense. The rest is the same as the first training rule, along with its origin, etc. The eighth training rule concerning boarding a boat. 9. The explanation of the training rule concerning what has been prepared 192. In the ninth training rule: "while the great Nāgas stood" is a locative usage, meaning "while the great Nāgas were standing." Or, "while the great Nāgas stood," the omitted part of the text here should be understood as "without seeing." Otherwise, the meaning does not fit. "An unfinished talk" means a talk that has not reached its conclusion, a talk that is in the middle between the beginning and the end. "Being done" means it is being made. "Indeed, householder, you have taken the great Nāgas" – seeing the elders entering, looking at them with a half-closed eye, and knowing that they had heard, she said this. 194. "Prepared by a bhikkhunī" means prepared by a bhikkhunī, accomplished by making its qualities known; it means made to be received. In the word-division, however, to show the bhikkhunī and her manner of preparation, it is said: "A bhikkhunī is one who has received ordination in both Sanghas; 'prepares' means for those who were previously unwilling to give," and so on. "Previously undertaken by laypeople": here, "previously" means first. "Undertaken" means what has been undertaken, it is a term for what has been prepared. "Undertaking of laypeople" is "laypeople's undertaking." It is said that if one eats any other alms-food apart from the meal that was prepared by laypeople before the bhikkhunī's preparation, there is an offense; but if one eats that, there is no offense. In the word-division, however, since from meals prepared by relatives for a bhikkhu even a meal not prepared for a specific purpose is, in effect, prepared, because it can be offered as desired. Therefore, disregarding the specific dish, to show the essence, it is said: “The preparation by householders means either relatives or those who have been invited.” 195. “Prepared in the usual way” means it is prepared naturally for that very bhikkhu, thinking, “We will give it to the elder.” However, in the Mahāpaccariya, without saying “for him or another,” it is generally stated: “It is prepared thinking, ‘We will give it to the bhikkhus.’” 197. “Except for the five kinds of food, there is no offense in all others” means that in gruel, snacks, fruits, and root vegetables,