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nuns abandon the monastery and depart; in such calamities, it is permissible to cause to know whatever (is needed). The rest is clear. Six origins – action. action, not a perception-release, without thought, an offense by enactment, a bodily action, a verbal action, with three thoughts, with three feelings. The Sixth Training Rule. Explanation of the Seventh Rule of Forfeiture and Expiation 764. In the seventh— “by one requested by perception” means by one requested by oneself. This alone is the difference here. The rest is the same as the sixth. The Seventh Training Rule. Explanation of the Eighth Rule of Forfeiture and Expiation 769. In the eighth— “by a great many people” means by what is given to the group. This alone is the difference here. The Eighth Training Rule. Explanation of the Ninth Rule of Forfeiture and Expiation 774. In the ninth training rule— the phrase “by one requested by perception” is extra here. The Ninth Training Rule. Explanation of the Tenth Rule of Forfeiture and Expiation 778. In the tenth— “the monastery is decaying” means the monastery is being destroyed; it means it is falling apart. And this phrase, “by a personal request by perception,” this much alone is the difference. The rest is the same as before. The Tenth Training Rule. Explanation of the Eleventh Rule of Forfeiture and Expiation 784. In the eleventh— “heavy covering” means a covering for the cold season. Regarding “up to four *kaṃsa*s,” here a *kaṃsa* is worth four *kahāpaṇa*s; therefore, in the analysis of the word, it is said, “worth sixteen *kahāpaṇa*s.” The Eleventh Training Rule. Explanation of the Twelfth Rule of Forfeiture and Expiation 789. In the twelfth— “light covering” means a covering for the hot season. The rest is clear in both training rules. Six origins— action, not a perception-release, without thought, an offense by enactment, a bodily action, a verbal action, with three thoughts, with three feelings. The Twelfth Training Rule. “The thirty rules of forfeiture and expiation, venerable ones, have been recited.” Here, in the Great Analysis, excluding the two training rules of washing and receiving from the chapter on robes, and establishing “untimely robe” as “timely robe,” and by altering the analyzed training rule, and with the unsevered robe, the first chapter should be completed. Again, the chapter on wool from the beginning, removing seven training rules, inserting seven other rules, the second section should be completed. From the third section, removing these three: the first bowl, the rain-cloak, and the forest-dweller's training rule, the third section should be completed with the training rules concerning accumulating bowls, heavy cloaks, and light cloaks. Thus, for bhikkhunīs, twelve training rules are laid down separately, eighteen are laid down for both. In this way, all of them, by the method of reciting the Pātimokkha, "Sisters, the thirty rules of relinquishment and expiation have been recited," this meaning should be understood here. The rest is in the same manner as stated. In the commentary on the Vinaya, called Samantapāsādikā, in the Bhikkhunī-vibhaṅga. The commentary on the Thirty (rules) is finished. The section on Relinquishment is finished. 4. The section on Pācittiya (rules) (Commentary on the Bhikkhunī-vibhaṅga) 1. The Garlic Chapter 1. Commentary on the First Training Rule concerning Garlic After the thirty rules, the teachings, one hundred and sixty-six in number; which have been recited, now this is their commentary. 793. There, in the first training rule of the Garlic chapter – "two or three bundles" means two or three small packets; this is a designation for full cloves. "Not knowing the measure" means not knowing the amount, she had much garlic taken away, even though the field-guard was preventing it. "A certain swan-birth" means a golden swan-birth. "He, to each of them" means that swan was one who remembered past lives, then, out of former affection, he came and gave each of them a bowl, which was golden, capable of withstanding heating, hammering, and cutting. 795. "Māgadhaka" means born in Magadha. Indeed, garlic born in the Magadha country is here intended as "garlic," and that too is only bundled garlic, not one, two, or three cloves. In the Kurundī, however, without mentioning the place of origin, it is said, "Māgadhaka is bundled garlic." "When swallowing, when swallowing" here means if one eats and swallows two or three bundles at once, there is one pācittiya. But if one breaks and eats each clove, there are pācittiyas according to the number of attempts. 797. Onion Of onions, etc., by color or by pulp, the difference should be known. By color, first, the onion is yellowish. The *bhañjanaka* is reddish. The *haritaka* is green-leaf colored. By pulp, however, the onion has one pulp, the *bhañjanaka* two, the *haritaka* three. The *cāpalasuṇa* has no pulp; only a sprout it has. In the *Mahāpaccariya*, etc., however, it is said: "The onion has three pulps, the *bhañjanaka* two, the *haritaka* one." These onions, etc., are permissible by their nature. In the preparation of curries, etc., however, *māgadhaka* is also permissible. For it is permissible to put it into cooking mung bean soup, etc., or fish and meat preparations, or oils, etc., or jujube-salt, etc., or sour vegetables, etc., or other condiments, or anywhere, even in gruel and rice. The rest here is clear. Originating from sheep's wool – action, not release by perception, non-mental, offense by designation, bodily action, with three thoughts, with three feelings. The first training rule on garlic. 2. Explanation of the Second Training Rule 799. In the second – she obstructs in a concealed place. To show its distinction, however, it is said: "Both armpits are the place of urination." "Even one hair" means by scissors or by tweezers or by razor or by whatever, by one application or by many applications, removing one or many, the *pācittiyas* are counted by the number of applications, not by the number of hairs. 801. "Due to illness" means for one removing due to an illness such as itching, scabies, etc., there is no offense. The rest is clear. Originating in four ways – it arises from body, from body and speech, from body and mind, and from body, speech, and mind, action, not release by perception, non-mental, offense by designation, bodily action, verbal action, with three thoughts, with three feelings. The Second Training Rule. 3. Explanation of the Third Training Rule 803-4. In the third – "striking the palm" means striking the palm of the urination organ. "Even with a lotus leaf" – here, the leaf is large; even striking with a stamen, there is an offense. "On account of illness" means it is permissible to strike a boil or a wound. The rest is clear. The origin of the first pārājika: action, release from perception, with intention, blameworthy by the world, bodily action, unwholesome mind, three-rooted. The third training rule. 4. Explanation of the Fourth Training Rule In the fourth (rule), "old royal concubine" means a royal concubine from her former lay state. "Goes very slowly" means goes slowly, slowly. "You can hold" means you are able. When asked, "Whose is this deed?", thinking, "Even if not told, they will suspect me," she said thus: "This deed is mine." "In a lacquered smooth stick" means in a smooth stick made of lac. This was said based on the incident, but for inserting any stick, there is an offense. Therefore it is said: "Even if she inserts a lotus leaf into the urethra." And even this is too large, but for inserting even a hair's breadth, there is an offense. The rest is clear. The origins and so forth are similar to what was stated in the "striking the palm" rule. The fourth training rule. 5. Explanation of the Fifth Training Rule In the fifth (rule), "taking a very deep water purification" means inserting it very far in and washing with water. "Exceeding even a hair's tip" means, in width, the third or fourth finger, in depth, beyond two finger-joints, for inserting even a hair's tip, there is an offense of pācittiya. This is the meaning. And this was said in the Mahāpaccariya: "One should not take three joints of one finger, nor should one take one joint each of three or four fingers." The rest is clear. The origins and so forth are also similar to what was stated in the "striking the palm" rule. The fifth training rule. 6. Explanation of the Sixth Training Rule In the sixth (rule), "dismissing the meal" means the meal duty. "Attending with water and a fan" means taking a water bowl with one hand and a fan with the other, standing nearby and fanning. This is the meaning. "She abuses" means: "Even before, you ate like this, I attend like this..." meaning that she speaks household talk, transgressing the conduct of one gone forth. 817. Whatever drink be it pure water, or any of the following: buttermilk, curds, whey, juice, milk, etc. Whatever fan even the corner of a robe. Stands within arm's reach there is an offense of pācittiya. Here, the pācittiya is stated as due to the location. However, in the Khandhaka, a dukkata is prescribed for the act of fanning. 819. Gives or causes to be given If she gives water or soup, etc., saying, "Drink this," or "Eat with this"; or gives a palm-leaf fan, saying, "Fan yourselves with this while eating"; or causes both to be given by another, there is no offense. Orders an unordained person If she orders a novice nun to attend, there is no offense. The rest is clear. Originating from sheep's wool – action, not perception-release, not mental, offense by designation, bodily action, threefold consciousness, threefold feeling. The Sixth Precept. 7. Commentary on the Seventh Precept 822. In the seventh – "I will eat," she accepts, there is an offense of dukkata. This is called a dukkata of effort. Therefore, it occurs not only in the act of accepting,