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it is not merely that there is no offense for going without asking permission, but also for going without tying the body-band or without covering oneself with the outer robe. In dangers, meaning if a lion or a tiger comes, or a cloud rises, or any other danger arises, there is no offense. In such dangers... It is permissible to enter the village from outside the village. The rest here is obvious. The origin of the rule: It arises from body and speech, and from body, speech, and mind. It is active and inactive, not a perception-release, without thought, an offense by designation, a bodily action, a verbal action, with three thoughts, with three feelings. The training rule on entering the village at the wrong time is the third. 4. Explanation of the training rule concerning the needle-case. 517-20. In the fourth: "Bhedanaka" is just "bhedana" (breaking). That which has this (quality) is indeed "bhedanaka." "Araṇika" means "araṇi-dhanuka" (fire-drill bow). "Vidheti" means "vedhaka" (piercer). The rest here is obvious. Six origins: It is active, not a perception-release, without thought, an offense by designation, a bodily action, a verbal action, with three thoughts, with three feelings. The training rule concerning the needle-case is the fourth. 5. Explanation of the training rule concerning couches. 522. In the fifth: "Chedanaka" (cutting instrument) is just as stated. 525. Here, regarding "having cut, he uses it": If he does not wish to cut, having dug into the ground, he shows the measure above; or having made it shallow, he uses it; or having lifted it up, having placed it on a beam-rafter, having made it a platform, he uses it; all is permissible. The rest here is obvious. Six origins. The training rule concerning couches is the fifth. 6. Explanation of the training rule concerning cotton-stuffed (beds). 526. In the sixth: "Tūlonaddha" means "cotton is stuffed into it." It is said that having put cotton inside, they cover it with a coverlet. The rest here is obvious. Six origins. The training rule concerning cotton-stuffed (beds) is the sixth. 7. Explanation of the training rule concerning sitting-mats. 531-4. In the seventh: "A sitting-mat is allowed." Where is it allowed? In the chapter on robes, concerning the matter of choice food. For it is said there: "Monks, I allow a sitting-mat for the protection of the body, for the protection of the robe, for the protection of the lodging." (Mahavagga 353). "Just as an old leather-worker" means "just like an old leather-worker." Just as a leather-worker, thinking "I will spread out the leather," pulls and stretches it here and there; so too does he with that sitting-mat. Therefore, that Blessed One... or thus it is said: "A sitting cloth is called a sadasa." Having spread it like a mat, at one end, in a place of one Sugata span, having split it in two places, three fringes are made. By those fringes it is called a sadasa. The rest here is clear. Six origins. The training rule concerning the sitting cloth is the seventh. 8. Explanation of the training rule concerning the anti-itch cloth 537. In the eighth (rule): "An anti-itch cloth is allowed." Where is it allowed? In the chapter on robes, in the story of Belaṭṭhasīsa. For it is said there: "Monks, I allow an anti-itch cloth for one who has an itch, or boils, or discharge, or severe scabies, or an affliction." (Mahāvagga 354). 539. "For one whose (affliction is) below the navel (and) above the knee-caps" means for that monk whose (affliction is) below the navel and above the knee-caps. "Itch" means scabies. "Boils" means red pustules, small boils. "Discharge" means the oozing of impurities due to hemorrhoids, carbuncles, diabetes, etc. "Severe scabies or an affliction" is called a great boil-affliction. The rest here is clear. Six origins. The training rule concerning the anti-itch cloth is the eighth. 9. Explanation of the training rule concerning the rain-cloth 542. In the ninth (rule): "A rain-cloth is allowed." Where is it allowed? In the chapter on robes, in the story of Visākhā. For it is said there: "Monks, I allow a rain-cloth." (Mahāvagga 352). The rest here is clear. Six origins. The training rule concerning the rain-cloth is the ninth. 10. Explanation of the training rule concerning Elder Nanda 547. In the tenth (rule): "Four fingers short" means a measure that is four fingers short of the allowed size. The rest is clear. Six origins. The training rule concerning Elder Nanda is the tenth. Finished in the order of explanation, the ninth chapter on jewels. "Uddiṭṭhā kho" and so on is just as explained before. In the Samantapāsādikā, the explanation of the minor (rules) is finished. The Pacittiya section is concluded. 6. The Patidesaniya section 1. Explanation of the first Patidesaniya training rule Patidesaniya (rules) rules, immediately following the minor ones; Those now set forth here, their explanation follows. 552. In the first Pāṭidesanīya, "time of returning" means the time of returning after having gone for alms. "Sabbeva aggahesi" means "he took all." "Pavedhenti" means "trembling." "Apehi" means "go away." 553-5. "Gārayhaṃ āvuso" and so on, shows the manner of confession. "Rathikā" means a street. "Byūhanti" means streets where people stand undisturbed, where they come and go. "Siṅghāṭaka" means a four-cornered or three-cornered junction of roads. "Ghara" means a family house. If one stands in any of these places and takes, there is an offense of wrong-doing (dukkaṭa) for taking; for each mouthful consumed, there is an offense of pāṭidesanīya. The same rule applies to taking in elephant stables and so on. If a bhikkhunī stands in the street and gives, and a bhikkhu takes it even while standing inside the monastery or similar places, there is an offense. For by the saying "having entered inside a house," the offense here is to be understood in terms of a bhikkhunī standing inside a house and giving; but the bhikkhu's standing place is not specified. Therefore, even if a bhikkhu stands in a street or similar place and takes from a bhikkhunī who is standing inside a monastery or similar place and giving, there is no offense. If one receives food for the purpose of consumption that is for a specific time, for seven days, or for life, there is an offense of wrong-doing (dukkaṭa). The statement "for each mouthful, an offense of wrong-doing" is said with reference to that which is not mixed with food; but if it is mixed and of one taste, it is a pāṭidesanīya offense. "Ekato upasampannā" means one who has received ordination from bhikkhunīs. But for one who has received ordination from bhikkhus, it is according to the actual case. 556. "Causes to be given, not gives" means if a non-relative causes someone else to give, there is no offense for the one who takes it. "Places down and gives" means placing it on the ground and saying, "Venerable sir, I give this to you." Having accepted what is thus given by saying "Good, sister," it is permissible to have it received by that bhikkhunī herself or by someone else, and then to consume it. For a sikkhamānā or sāmaṇerī: if they give, there is no offense. The rest here is clear. Its origin is like sheep's wool – It is an action, not a release by perception, without intention, an offense by designation, a bodily action, three-minded, three-feeling. The First Paṭidesanīya. 2. Explanation of the Second Paṭidesanīya Training Rule 558. In the second (rule) – "Move aside for now, sister," and so on, shows the manner of being made to move aside. 561. Regarding "causes one's own food to be given, not gives": Even if one gives one's own food, by this training rule there is no offense, but by the previous training rule there is an offense. Regarding "gives food to others, not causes to be given": Even if one causes it to be given, by this training rule there would be an offense. But for one who gives, there is no offense by this nor by the previous (rule). The rest here is clear. Its origin is like Kathina – It is an action and non-action, not a release by perception, without intention, an offense by designation, a bodily action, a verbal action, three-minded, three-feeling. The Second Paṭidesanīya. 3. Explanation of the Third Paṭidesanīya Training Rule 562. In the third (rule) – "Both-devout" means devout by two, by a male lay follower and by a female lay follower. Indeed, in that family, both of them are stream-enterers. "Declines in wealth" – Indeed, such a family, even if it has eighty crores of wealth, declines in wealth. Why? Because there, neither the female lay follower nor the male lay follower guards the wealth. 569. "Having brought out from the house, they give" means they bring it to the sitting hall or the monastery and give it. Even if, before the bhikkhu arrives, they first bring it out and place it at the door, and then give it to the one who arrives later, it is permissible. But having seen the bhikkhu, to bring it out from inside the house and give it is not permissible, it is said in the Mahāpaccariya. The rest here is clear. Its origin is like sheep's wool – It is an action, not a release by perception, without intention, an offense by designation, a bodily action, a verbal action, three-minded, three-feeling. The Third Paṭidesanīya. 4. Explanation of the Fourth Paṭidesanīya Training Rule 570. In the fourth (rule) – "Are restrained" means they are opposed. 573. "Having informed five" means having sent someone to any of the five fellow Dhamma-practitioners. "We will bring food and edibles," even if it is made known, it is as if it is not made known. This is the meaning. Excluding the monastery and its precincts, meaning, excluding the forest dwelling monastery and its precincts; seeing a bhikkhu on the road who has left the precincts, or one who has come to the village, even if it is made known, it is as if it is not made known. This should be understood. If it is doubtful, "It is doubtful,"