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but also in all efforts until she bites with her teeth to swallow after placing it in her mouth, such as bringing it from the forest after accepting, drying it, preparing the oven for roasting on a rainy day, preparing the pan, preparing the ladle, bringing wood and making a fire, putting grain in the pan, stirring with the ladle, preparing a mortar and pestle for pounding, pounding, winnowing, washing, etc. At the time of swallowing, however, there are pācittiyas according to the number of swallows. Here, both the request and the food are the measure. Therefore, if she herself requests and causes another to roast, pound, or cook, and then eats, there is an offense. If she causes another to request and she herself roasts, etc., and then eats, there is an offense. However, in the Mahāpaccariya, it is said: "This raw grain, even if she requests it from her mother and eats it, is a pācittiya, without requesting..." Obtained by declaration, for one who eats after having oneself done the frying etc., or having caused it to be done, it is a dukkaṭa. Obtained by another's request, for one who eats after having oneself done the frying etc., or having caused it to be done by her, or having caused it to be done by another, it is indeed a dukkaṭa. Again it is said: "Obtained by another's request, for one who eats after having oneself done the frying etc., it is indeed a pācittiya. But for one who eats after having caused the frying etc. to be done, it is a dukkaṭa." That is contradictory (earlier and later), for there is no difference in doing or causing to do the frying etc. But in the Great Commentary it is said without distinction: "For one who eats what was requested by another, it is a dukkaṭa." 823. "Due to illness" means for the purpose of fomentation etc., by requesting grain, there is no offence. "But what is obtained without request, for the purpose of new construction, it is permissible to accept," it is said in the Mahāpaccariya. "Requests other grains" means excluding the seven grains, such as mung beans, black gram, etc., or such as gourds, pumpkins, etc., or anything else, in a place where one is invited by relatives, for one who requests, there is no offence. But raw grain in a place invited by relatives is not permissible. The rest is clear. Fourfold origin – 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 offence by injunction, a bodily action, a verbal action, with three intentions, with three feelings. The Seventh Training Rule. 8. Explanation of the Eighth Training Rule 824. In the eighth (rule) – "a royal servant who has paid his due" means one by whom a fee is paid to the king for his wages, having taken a certain position by paying a fee, the meaning is that he has received income from it. "I will request that very path of service" means having given a fee to the king, thinking, "I will again request that very position." "He rebuked" means those bhikkhunīs, "Do not do this again," he threatened. 826. "She herself discards" means all four items, for one who discards them with a single action, there is only one offence. For one who discards them individually, there are offences according to the number of items. The same method applies to causing them to be discarded. Discarding a tooth-stick For a bhikkhunī, it is a pācittiya offense. For a bhikkhu, everywhere it is a dukkaṭa offense. The rest is clear. Six origins – by action or non-action, not released by perception, unintentional, an offense by rule, bodily action, verbal action, with three states of mind, with three feelings. The Eighth Training Rule. 9. The Ninth Training Rule 830-2. In the ninth – whatever is planted for human use and enjoyment, be it a field or a coconut grove, etc., in any place where plants are grown, for one who discards these things, the type of offense should be understood in the previous manner. While sitting and eating in a field or a grove, or eating sugarcane, etc.; while walking, she discards leftover water, food scraps, etc., in a place where plants are grown, even if she drinks water and discards a coconut shell cut at the top, it is a pācittiya offense. For a bhikkhu, it is a dukkaṭa offense. But in a tilled place where seeds have been sown, as long as sprouts have not emerged, for all, it is a dukkaṭa offense. In places where seeds are not sown, like corners of fields, or in field boundaries, etc., where plants have not yet grown, it is permissible to discard. It is also permissible in places where people discard rubbish. A "discarded field" is when people have harvested the crop and left, that is called a discarded field, there it is permissible. But where even harvested early crops, etc., are protected with the thought that they will grow again, there it is according to the actual situation. The rest is clear. Six origins – by action or non-action… (and so on)… with three feelings. The Ninth Training Rule. 10. The Tenth Training Rule 835. In the tenth – whatever is dancing, whether actors, etc., dance, or drunkards, even peacocks, parrots, monkeys, etc., all of this is dancing. Whatever is singing, whatever singing of actors, etc., it may be, or the well-played song associated with the virtues of the Triple Gem at the time of the Arahants' Parinibbāna, or the Dhamma-reciting song of unrestrained bhikkhus, all of this is singing. Whatever is playing music, whether it is the playing of stringed instruments, etc., or the playing of a pot-drum, even a water-drum. Even the beginning, all of this is just performed. 836. Going to see, there is an offense of dukkaṭa. By counting word-turns, there is an offense of dukkaṭa. Where she stands, and sees or hears, by looking with a single application, she sees, and hears their singing and playing, there is only one pācittiya. But if, having looked in one direction, she sees dancing, then having looked elsewhere, she sees singing, and elsewhere, playing, there are separate offenses. A bhikkhunī herself is not allowed to dance, or sing, or play. She is not allowed to tell others, "Dance, sing, play!" Even to say, "Give offerings to the cetiya, lay followers!" or when told, "We will attend to your cetiya," she is not allowed to accept with "Good!" "Everywhere there is a pācittiya" is stated in all commentaries. For a bhikkhu, it is a dukkaṭa. But when told, "We will attend to your cetiya," it is permissible to say, "Attending is indeed good." 837. "Standing in the monastery" means standing in the monastery, and seeing or hearing dancing etc. inside or outside the monastery, there is no offense. "When there is a reason" means having gone for the purpose of ticket-food etc., or for some other reason, and seeing or hearing in the place she has gone, there is no offense. "In dangers" means being afflicted by such a calamity, she enters the place of assembly. Having entered thus, if she sees or hears, there is no offense. The rest is clear. Originating from sheep's wool – an action, not a release by perception, without intention, blameworthy by the world, a bodily action, an unwholesome mind, ending in three feelings. The Tenth Training Rule. The Garlic Chapter, the first. 2. The Darkness Chapter 1. Commentary on the First Training Rule 839. In the first training rule of the Darkness Chapter – "without a lamp" means not illuminated by any of a lamp, moon, sun, or fire. Therefore, in its word-division, "in darkness" is stated. "Should converse" means should speak household-related talk. 841. "Not expecting privacy, otherwise engaged" means not expecting the enjoyment of privacy, but otherwise engaged than the enjoyment of privacy. having become, asks a relative, or advises about a gift or an offering. The rest is clear. The origin of the theft-group: it arises from body and mind, from body, speech, and mind; it is an action, a perception-release, with thought, a worldly fault, a bodily action, a verbal action, an unwholesome thought, of two kinds. The First Training Rule. 2. Explanation of the Second Training Rule 842. In the second: she makes room for one who is hidden; this is the only difference. All the rest is just like the previous one. The Second Training Rule. 3. Explanation of the Third Training Rule 846. In the third: she makes room for one who is in the open; this is the difference. All the rest is just the same. The Third Training Rule. 4. Explanation of the Fourth Training Rule 850-3. In the fourth: "nikaṇṇikaṃ" is said to be the base of the ear; it means "she should whisper at the base of the ear." "When there is a need": for bringing things like ticket-food, or for tidying up something badly placed in the monastery. The rest is clear. The origins and so on are like the previous ones. The Fourth Training Rule. 5. Explanation of the Fifth Training Rule 854. In the fifth: "cleaning the house": for they thought, "No bodily or verbal transgression is seen in the elder nun; let us at least clean the house." Then, cleaning the house, they saw her. 856. "Transgressing the rainless period": for transgressing the first foot, there is a dukkaṭa; for transgressing the second, there is a pācittiya. The same method applies to transgressing the boundary. 858. "For a sick person": one who is unable to ask permission due to such an illness. "In dangers": if a fire has broken out in the house, or there are thieves; in such dangers, if she goes without asking permission, there is no offense. The rest here is clear. The origin of the Kathina group: it arises from body and speech, from body, speech, and mind; it is an action and non-action, not a perception-release, without thought, a disciplinary fault, a bodily action, a verbal action, of three thoughts, of three kinds. The Fifth Training Rule. 6. Explanation of the Sixth Training Rule 860. In the sixth: "should sit down": should sit.