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For sitting down and going, there is one offense; not sitting Having stood, having lain down, going, one; having sat, having lain down, going, two. 863. "Dhuvapaññatti" means constantly established for the sake of bhikkhunīs. The rest is obvious. Originating from Kathina... and so on... three kinds of feeling. The Sixth Training Rule. 7. Explanation of the Seventh Training Rule 864. Also in the seventh (rule) – everything is to be understood in the same way as stated in the sixth. The Seventh Training Rule. 8. Explanation of the Eighth Training Rule 869. In the eighth (rule) – everything is obvious. Three origins – action, conscious release, with intention, blameworthy by the world, bodily action, verbal action, unwholesome thought, painful feeling. The Eighth Training Rule. 9. Explanation of the Ninth Training Rule 875. In the ninth (rule) – "should curse" means should make an oath. Cursing with hell means reviling in this manner: "May I be reborn in hell, may I be reborn in Avīci, may he/she be reborn in hell, may he/she be reborn in Avīci." Cursing with the holy life means reviling in this manner: "May I become a laywoman, may I become one in white clothes, may I become a wanderer, or may the other be like this." For each word, a pācittiya offence. But apart from hell and the holy life, for reviling in the manner of "dog, pig, blind, crippled" and so on, for each word, a dukkaṭa offence. 878. "Having the meaning as foremost" means when explaining the commentary. "Having the Dhamma as foremost" means when reciting the Pāli text. "Having instruction as foremost" means when speaking, having taken up such instruction: "Even now you are like this, please desist; if you do not desist, you will surely be reborn in hell or in the animal realm after performing such deeds again" – there is no offence. The rest is obvious. Three origins – action, conscious release, with intention, blameworthy by the world, bodily action, verbal action, unwholesome thought, painful feeling. The Ninth Training Rule. 10. Explanation of the Tenth Training Rule 879. In the tenth (rule) – everything is obvious. Originating from laying down the burden – arises from body, speech, and mind, action, perceptio not released from perception, with intention, a worldly offense, an action of body, an action of speech, an unwholesome action, painful feeling. The Tenth Training Rule. The Second Chapter: Darkness. 3. The Naked Chapter 1. Explanation of the First Training Rule 883-6. In the first training rule of the Naked Chapter – "by one who has observed the holy life" means by one who has observed the holy life; or it means by the observing of the holy life; thus, the instrumental case should be understood in the sense of doing or in the sense of possession. "By one whose bathing cloth is not cut off" – this is said with reference to a bathing cloth, not any other robe. Therefore, if the bathing cloth is not cut off or is lost, there is no offense for one who bathes naked. Even if the bathing cloth is expensive and cannot be worn to go outside, it is still permissible to bathe naked. The rest here is clear. Originating from sheep's wool – an action, not released from perception, without intention, an offense by enactment, an action of body, with three intentions, with three feelings. The First Training Rule. 2. Explanation of the Second Training Rule 887. In the second – everything is clear. Originating from six causes – an action, not released from perception, without intention, an offense by enactment, an action of body, an action of speech, with three intentions, with three feelings. The Second Training Rule. 3. Explanation of the Third Training Rule 893-4. In the third – "not hindered" means not hindered by even one of the ten hindrances. "Having just laid down the burden" means even if one sews later after laying down the burden, there is still an offense. The rest is clear. Originating from laying down the burden – not an action, released from perception, with intention, a worldly offense, an action of body, an action of speech, an unwholesome intention, painful feeling. The Third Training Rule. 4. Explanation of the Fourth Training Rule 898-9. In the fourth – "five days" is pañcāhaṃ, "for five days" is pañcāhikaṃ. "The rotation of the outer robes" is saṅghāṭicāro; it means the changing of the five robes, which are called saṅghāṭī by way of use or by way of being spread out. Therefore, in the word-division it says, starting with "on the fifth day, five robes." And here, the offense is one of expiation. For one robe, one offense; for five, five. 900. "In dangers" means an expensive robe, it is not possible to use it due to fear of thieves and so on; in such calamities, there is no offense. The rest is clear. Origin of the Kathina (rule) – non-action, not released by perception, without thought, an offense by injunction, bodily action, verbal action, three thoughts, three feelings. The Fourth Training Rule. 5. Explanation of the Fifth Training Rule 903. In the fifth (rule) – "robe to be transferred" means a robe that must be transferred; the meaning is, a robe belonging to another, taken without asking, that must be returned. 906. "In dangers" means if thieves carry away (a robe) that is uncovered or not worn, in such dangers, for the one holding it, there is no offense. The rest is clear. Origin of the Kathina (rule) – action-non-action, not released by perception, without thought, an offense by injunction, bodily action, verbal action, three thoughts, three feelings. The Fifth Training Rule. 6. Explanation of the Sixth Training Rule 909-10. In the sixth (rule) – "other requisites" means any one of bowls and so on, or ghee and oil and so on. "Advantages" means (if she) asks, "How much is it worth that you wish to give?" and they say, "So much," and saying, "Wait a moment, now cloth is expensive, in a few days when cotton arrives, it will be cheaper," if she thus prevents them, there is no offense. The rest is clear. Origin of the three (rules) – action, released by perception, with thought, worldly offense, bodily action, verbal action, unwholesome thought, three feelings. The Sixth Training Rule. 7. Explanation of the Seventh Training Rule 911. In the seventh (rule) – "they went away" means expecting the arrival of others, they went here and there, thinking, "Surely it will come to us too." "Should prevent" means should refuse. 915. "Advantages" means (if she says) "One robe is not enough for one (person), wait a moment, it will arise in a few days, then I will distribute it." If, showing a benefit, she prevents it, there is no offense. The rest is clear. It arises from three sources: action, release by perception, with intention, an offense by designation, bodily action, verbal action, threefold thought, threefold feeling. The Seventh Precept. 8. Description of the Eighth Precept In the eighth: "Naṭā" means those who perform plays. "Naṭakā" means those who dance. "Laṅghakā" means those who perform leaping acts on poles, ropes, and so on. "Sokajjhāyikā" means magicians. "Kumbhathūṇikā" means those who play with pots; they are also called "bimbisakavādakā." "Deti āpatti pācittiyassa" (gives, there is an offense of pācittiya) - here, offenses are to be understood by the number of robes. The rest is clear. It arises from six sources: action, not release by perception, without intention, an offense by designation, bodily action, verbal action, threefold thought, threefold feeling. The Eighth Precept. 9. Description of the Ninth Precept In the ninth: "Dubbalacīvarapaccāsāya" means with a weak expectation of a robe. "Ānisaṃsanti" (showing a benefit): even if they say, "We are not able, venerable lady," if she prevents it by showing a benefit like, "Now cotton will come for them, a faithful, confident person will come, surely he will give," there is no offense. The rest is clear. It arises from three sources: action, release by perception, with intention, a worldly offense, bodily action, verbal action, unwholesome thought, threefold feeling. The Ninth Precept. 10. Description of the Tenth Precept In the tenth: "Kathinuddhāraṃ na dassanti" (they do not give the kathina removal) - what kind of kathina removal should be given, and what kind should not be given? That whose benefit from spreading is great, and whose benefit from removing is small, such should not be given. But that whose benefit from spreading is small, and whose benefit from removing is great, such should be given. Even if the benefits are equal, it should be given for the sake of preserving faith. "Ānisaṃsanti" (showing a benefit): if she prevents it by showing a benefit like, "The bhikkhunī Saṅgha has worn-out robes, there is great gain based on the benefit of the kathina," there is no offense. The rest is clear. va. Of three origins: action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, with painful feeling. The Tenth Training Rule. The Naked Chapter, the Third. 4. The Tuvaṭṭa Chapter 1. Description of the First Training Rule 933. In the first training rule of the Tuvaṭṭa Chapter: "should roll up" means should lie down. The rest is clear. Of sheep's wool origin: action, not release by perception, without intention, blameworthy by regulation, bodily action, of three minds, with painful feeling. The First Training Rule. 2. Description of the Second Training Rule 937. In the second: "having one covering and one cloak" means for those who have one covering and one cloak; this is an appellation for those who, from among portable cloaks, coverings, mats, etc., spread one end and wrap one end, and roll up. 940. Having shown the distinction means that there is no offense for those who lie down having placed a saffron robe or a staff or at least a waist-band in the middle. The rest is clear. Of sheep's wool origin: action,