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This is the summary here; the detailed explanation we will give in the section on the analysis of actions. "They illuminate" means they illuminate with unrighteousness. "They associate with nuns" means they associate men with nuns with unrighteousness. "Making unvenerable" is as stated. "Obstruction" means entry into the monastery, ni restraint. Here, concerning 'should impose the admonition', it should not be imposed by going to the nuns' residence. But the nuns who have come for the admonition should be told: "Such and such a nun is guilty, I impose the admonition on her, do not perform Uposatha with her." Regarding exposing the body and so on, the disciplinary action is in the same manner as stated. 413. "Monks, the admonition should not be gone to by a nun," and so on, has already been stated in the commentary on the Bhikkhunī Vibhaṅga. 416. "Bending the ribs" means like lay girls, they bind their bodies with a tight band to bend the ribs. "Once wrapped around" means wrapping it once. "With a bamboo strip" means with a strip made of smooth bamboo splints. "With a cloth strip" means with a strip of white cloth. "With a cloth braid" means with a braid made of cloth. "With a cloth band" means with a band made of cloth. Regarding "rag strips" and so on, a rag is to be understood as a piece of old cloth. "With a bone" means with a cow's thigh bone. "Hip" is said to be the waist region. "Causing the arm to be adorned" means adorning the upper arm with peacock feathers and so on, making a decorative ornament. "Back of the hand" means the back of the hand. "Foot" means the leg. "Back of the foot" means the back of the foot. 417. "Applying to the face" and so on are in the stated manner. "Making a beauty mark" means when anointing the eyes, they make a downward line in the area of the beauty mark. "Making a special mark" means they make a special mark of a varied design on the cheek area. "Looking out" means opening a window and looking out onto the street. "Standing in the doorway" means opening the door and standing showing half their body. "Dancing" means they arrange a theatrical performance. "Setting up a prostitute" means they set up a courtesan. "Setting up a tavern" means they sell liquor. "Setting up a slaughterhouse" means they sell meat. "A shop" means they set up various kinds of shops for various goods. "Employing a slave" means taking a slave and having him perform their service. The same method applies to "female slaves" and so on. "Selling green and ripe produce" means they sell both green and ripe produce; it is said that they set up a miscellaneous shop. i. 418. All the stories about Nīlaka and others have been told. 419. As for the passage, “If, monks, a nun dies,” and so on, this is the extra-Pāli ruling: If, among the five co-religionists, anyone dies and says, “After my death, let my requisites belong to my preceptor, to my teacher, to my co-resident, to my pupil, to my mother, to my father, or to anyone else,” they do not belong to them; they belong to the Saṅgha. For the giving away of requisites after death is not valid for the five co-religionists, but it is valid for laypeople. If a monk dies in a nunnery, his requisites belong only to the monks. If a nun dies in a monastery, her requisites belong only to the nuns. 420. “Purāṇamallī” means the wife of Mallaka in her former lay life. “Purisabyañjana” means the male characteristic, whether cut or uncut, covered or uncovered. If, in this matter, one generates the thought of a male characteristic and contemplates it, it is a dukkaṭa offense. 421. What is given for one’s own use is that which is given with the words, “You yourselves should use it.” Giving it to another is a dukkaṭa offense. However, it is permissible to take the best part and give it away. If it is unwholesome, it is permissible to remove all of it. It is permissible to use a robe for one or two days and then give it away. The same rule applies to bowls and so on. “Having had the nuns receive it in the presence of the monks” means that meat received and kept yesterday, if there is no other unordained person today, should be received by the monks and then consumed by the nuns. For what is received by monks stands as not received by nuns, and the same rule applies to what is received by nuns regarding monks. 426. “Making the seats shift, they passed the time” means they made others get up and seated others, thereby letting the mealtime pass. “For the eight nuns according to seniority”: If, among the eight who were seated before, Venerable, another comes, she may make her junior rise and sit. But she who is junior even by eight (years), even if she is sixty years old, she may sit according to the order of arrival. Except for the refectory, in any other place for sharing the four requisites, one should not take anything by saying "I came first" and pushing aside an elder; it is proper according to seniority. The matter of invitation has already been stated. 429. By "Itthiyutta" and so on, all vehicles are permitted. "Pāṭaṅki" means a small cloth bundle. 430. Ordination by messenger is valid for any of the ten obstacles. At the completion of the formal act, that bhikkhuni, whether standing or lying down, awake or fallen asleep in the bhikkhuni's dwelling, is ordained. At that very moment, the messenger bhikkhuni should inform her of the shadows and so on. 431. "Udositoti" means a storehouse. "Na sammatīti" means it is not sufficient. "Upassayanti" means a house. "Navakamma" means that a bhikkhuni is permitted to do new work for the benefit of the Sangha. 432. "Tassā pabbajitāyā" means at the time of her ordination. "Yāva so dārako viññutaṃ pāpuṇātīti" means until that child is able to eat, drink, bathe, and adorn himself by his own nature. "Ṭhapetvāsāgāra" means excluding only sleeping in the same room. It shows that a second bhikkhuni should treat that child as she would any other man. But the mother may bathe, give drink, feed, adorn, and sleep with him on her chest. 434. "Yadeva sā vibbhantā" means that because she has strayed, by her own desire and will, she has put on white clothes, therefore she is no longer a bhikkhuni, not by renouncing the training, it shows. She does not receive ordination again. "Sāāgatā na upasampādetabbā" means not only should she not be ordained, but she does not even receive renunciation. But one who has strayed by taking white clothes receives only renunciation. In matters of salutation and so on, men They massage the feet, they pay homage, they cut the hair, they cut the nails, they treat wounds, all that they do not accept, being scrupulous, this is the meaning. Regarding this, some teachers say: "If they are oozing from one or both sides, being lustful, it is just as the case is." Some teachers say: "There is no offense here." Thus, having shown the views of the teachers, it is said in the commentaries that this is permitted when specifically allowed. That is the standard. For by the very words, "I allow, monks, to accept," it is permissible. 435. "They sit cross-legged" means they sit having folded their legs into a cross-legged posture. "Half cross-legged" means a cross-legged posture made by folding one leg. Regarding "covered above, open below," if a well has been dug, but only a surface layer is visible on all sides above, even in such a case, it is permissible. 436. "Kukkusaṃ mattikaṃ" means husk and clay. The rest here is clear. The discourse on the permission for the ordination of bhikkhunīs is finished. The commentary on the Bhikkhunī Khandhaka is finished. 11. The Khandhaka of the Five Hundred The discourse on the minor and lesser training rules 441. In the Khandhaka of the Five Hundred – excluding the four pārājikas, the remaining are minor and lesser. This is said in a roundabout way to show that not a single training rule should be abandoned, but all should be included. "Idaṃ vo samaṇānaṃ" means "this for the ascetics." The particle "vo" is merely for filling the sentence. 443. "This too, friend Ānanda, is a dukkaṭa" – this was said by the elders merely rebuking, "This was badly done by you," it was not said with reference to an offense. For they do not not know what is an offense and what is not an offense. And it has just now been announced: "The Saṅgha does not enact what has not been enacted, nor does it abolish what has been enacted." "Confess that dukkaṭa" – this too was said with reference to "Yes, venerable sir, it was badly done by me," thus acknowledging, not for confessing an offense. But because the elder did not ask out of inattention or disrespect, therefore there was a bad deed. not discerning that state, saying, "I do not see that minor offense," showing respect to the elders, he said, "Moreover, I declare that minor offense with reference to the venerable ones." It means, "As you say, so I acknowledge." The same method applies to the remaining four instances. Whatever else needs to be said here has been said in the introductory commentary itself. The discourse on the minor and lesser training rules is concluded. The commentary on the Chapter of Five Hundred is concluded. 12. The Chapter of Seven Hundred The Discourse on the Ten Points 446. In the Chapter of Seven Hundred – "by the foremost monk" means by the chief of the monks, meaning, having counted the monks, he established so many divisions. "By the earth" means snow clouds at the time of snowfall. 447. "Covered by ignorance" means concealed by ignorance. "Beings" means persons. "Delighting in pleasant forms" means those who rejoice in and long for pleasant forms. "Unknowing" means not knowing. "With the dust of passion" means with the defilement of passion. "Like deer" means deer. "With the leading-string" means with the guide. "They increase the cemetery" means by repeatedly depositing corpses, they increase the ground. Thus increasing, they take on a dreadful rebirth. 454. "Friends, we have done evil"