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The origin of the first Parajika is: action, release by perception, with thought, an offense by enactment, bodily action, three thoughts, three feelings. The Third Training Rule. 4. Description of the Fourth Sanghadisesa Training Rule 694-8. In the fourth: "Padapitha" means a footstool for washed feet. "Padakathalika" means a footstool for unwashed feet. "Anannaya ganassa chanda" means not knowing the wish of that very group of doers. "Vatte vattanti" means observing the forty-three kinds of duties related to the netthara (spreading out). The rest is clear. The origin of "Dhuranikkhepa" (laying down the burden) is: it arises from body, speech, and mind; action and non-action, release by perception, with thought, a worldly offense, bodily action, verbal action, unwholesome thought, painful feeling. The Fourth Training Rule. 5. Description of the Fifth Sanghadisesa Training Rule 701. In the fifth: "Ekato avassute" - here, it is said in the Mahapaccariya, "the nun's emission should be understood." But this is not stated in the Mahāaṭṭhakathā, and it agrees with the Pali text. The rest is clear. The origin of the first Parajika is: action, release by perception, with thought, a worldly offense, bodily action, unwholesome thought, two feelings. The Fifth Training Rule. The sixth rule. 6. Explanation of the Sixth Saṅghādisesa Rule 705-6. In the sixth— "Yato tvaṃ" means "since you." "Uyyojeti āpatti dukkaṭassa" and so forth, ending in a Saṅghādisesa, to whom do these offenses belong? To the one who instigates. And this is said in the Parivāra: "He does not give, he does not receive, reception by him does not exist; He incurs a grave, not a light, offense, and that is due to the use of requisites; This question was considered by the skilled." (Pari. 481); This verse was indeed spoken with reference to this instigator. As for the other, the distinction of offenses was explained in the first rule. The rest is clear. Threefold origination— action, release by perception, with thought, blameworthy by the world, bodily action, verbal action, unwholesome thought, with three feelings. The sixth rule. 7. Explanation of the Seventh Saṅghādisesa Rule 709. In the seventh— the meaning of the term "yāvatatiyaka" should be understood in the manner stated in the Mahāvibhaṅga. The rest is clear. Origination by admonition— action, release by perception, with thought, blameworthy by the world, bodily action, verbal action, unwholesome thought, with the feeling of suffering. The seventh rule. 8. Explanation of the Eighth Saṅghādisesa Rule 715. In the eighth— "kismiñcideva adhikaraṇe" means in any one of the four. In the word analysis, however, merely to show the division of cases, it is said, "Adhikaraṇa means four cases," and so forth. The rest is clear, along with the originations and so on. The eighth rule. 9. Explanation of the Ninth Saṅghādisesa Rule 723. In the ninth— "Saṃsaṭṭhā" means mingled. "Ananulomikena" means by bodily and verbal actions not in conformity with those of renunciants. "Saṃsaṭṭhā" means mingled with laypeople by bodily actions such as pounding, cooking, grinding perfumes, and stringing garlands, or by verbal actions such as carrying messages and counter-messages, and acting as a go-between. "Pāpasaddā" means those for whom the report of ill repute is evil. "Pāpasilokā" means those for whom the fame, reckoned as livelihood, is evil. The rest is clear, along with the originations and so on. The ninth rule. The Chapter on Eating. 10. Description of the Tenth Saṅghādisesa Rule 727. In the tenth – "such conduct" means "of such conduct." The meaning is, "Such is your conduct, such is the conduct." This method applies everywhere. "With contempt" means "knowing by despising, by making low." "With scorn" means "knowing by scorning, thinking 'What will these do?'" "With impatience" means "with inability to bear; with anger" is the meaning. "With vehemence" means "with strong vehemence; by displaying one's strength, by intimidating" is the meaning. "With weakness" means "with your weakness." Everywhere, "with contempt and with scorn" – such a cumulative meaning should be understood. "You should be separated" means "you should be without." The rest is clear, along with its origin, etc. The Tenth Rule. "Venerable Ones, seventeen Saṅghādisesa rules have been recited." Here, after the six rules of initial offense, "wandering about" and "two with malicious intent" – these three rules, having been inserted from the Mahāvibhaṅga, there are nine rules of initial offense. After the four rules requiring a formal meeting, having inserted the four rules requiring a formal meeting from the Mahāvibhaṅga, eight rules requiring a formal meeting should be understood. Thus, all of them, "Venerable Ones, seventeen Saṅghādisesa rules have been recited" – this meaning should be understood here according to the method of reciting the Pātimokkha. The rest is clear, except for "taking sides." That, however, we will describe in detail in the Khandhaka. In the Samantapāsādikā, the commentary on the Vinaya, in the Bhikkhunīvibhaṅga, The description of the seventeen rules is finished. The Saṅghādisesa section is finished. 3. The Nissaggiya Section (Commentary on the Bhikkhunīvibhaṅga) Description of the First Nissaggiya Pācittiya Rule Thirty Nissaggiya rules, have been proclaimed for bhikkhunīs; Now this is the order of commentary for those. 733. "Āmattikāpaṇa" means "āmattāni" are called vessels; those who sell them are called "āmattikā"; their shop is "āmattikāpaṇa"; or it means "they would spread that out." 734. "Should make a collection of bowls" means "should make a store of bowls"; not having determined for one day. or, or, without considering, he should place the bowl, this is the meaning. The rest is to be understood in the manner stated in the Mahāvibhaṅga. This indeed is the distinction – there, a ten-day postponement; here, not even one day. The rest is the same. This also is the origin of the kathina – it arises from body and speech, and from body, speech, and mind, non-action, not released by perception, without mind, an offense by designation, bodily action, verbal action, with three minds, with three feelings. The first training rule. Explanation of the Second Nissaggiya Pācittiya Training Rule 738. In the second – duccoḷa means ugly robes; meaning worn-out robes. Apayyāhi means 'even if you are noble (lady)'. 740. Ādissadinna means even if one says, 'Let those who have arrived divide it,' or says, 'This is for the Sangha, this I give to you,' or places it at the foot out of a desire to give, such a gift is called 'given with a specific person in mind'. All of this is unseasonable robe-material. However, that which is received by saying, 'I give to the noble lady,' should be presented just as it was received. The rest is clear. Its origin is threefold – action, released by perception, with mind, an offense by the world, bodily action, verbal action, unwholesome mind, with three feelings. The second training rule. Explanation of the Third Nissaggiya Pācittiya Training Rule 743-5. In the third – handa means take. Sayaṃ acchindati means: if, having given one, she snatches one away, it is one nissaggiya; if many, many. If she snatches away those collected and placed together, the offenses are counted by the number of objects. However, if they are tied and placed, there is only one offense. The rest is clear. Its origin is threefold – action, released by perception, with mind, an offense by the world, bodily action, verbal action, unwholesome mind, with painful feeling. The third training rule. Explanation of the Fourth Nissaggiya Pācittiya Training Rule 748. In the fourth – kayena means with the price. Na me āvuso sappinā attho; telena me atthoti: 'Friend, I have no need of ghee; I have need of oil' – she said this, thinking that having given the brought ghee, she would also bring oil. Viññāpetvā means having made known; or having requested, 'Bring this thing'. 752. Taññeva viññāpeti means y What was first requested, that little bit is not enough. Therefore, it means he requests that very same thing again. And he requests something else: if ghee was first requested, and because the physician said "cook a pair (of medicines)", it means oil. Then, "I also need oil," thus he requests something else. Showing the advantage: if ghee for a kahāpaṇa has been brought, with this price, double the oil is obtained, and with that, this task is accomplished. Therefore, "bring oil," thus showing the advantage, he requests. The rest is clear. Six origins – action, not a release by perception, without intention, an offense by designation, bodily action, verbal action, threefold thought, threefold feeling. The Fourth Training Rule. Explanation of the Fifth Nissaggiya Pācittiya Training Rule 753. In the fifth – "not for me, who is training" It is said that this noble daughter, thinking "Surely, if she is told this, she will bring me ghee from her own family home, besides this oil," said. "Having made known" means "having caused to know." The rest is everywhere similar to the fourth. The Fifth Training Rule. Explanation of the Sixth Nissaggiya Pācittiya Training Rule 758. In the sixth – "by agreement" This is a designation for requisites received by generating the desire and inclination of others, saying, "We will perform this religious duty; give what you can." "Given for another's purpose" means given for the benefit of another. "Designated for another" means given designating another. "Given to the Saṅgha" means offered to the Saṅgha. 762. "He converts the remainder" Having caused to know for what purpose it was given, he converts the remainder for another's purpose. "Having informed the owners" means having asked, "It was given by you for robes, but we have robes, and we need oil, etc.," thus he converts it. "In calamities" means in such misfortunes;