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For one sitting, a Saṅghādisesa, four offenses. For one lying down, the same. Even if she sits or lies down, she incurs these same four offenses. (3) Explanation of Pācittiya 476. Five Pācittiyas: Having received five medicines, kept unmixed, in different bowls or in one bowl. When seven days have passed, that bhikkhu incurs five Pācittiyas, all with different bases, at one moment. It should not be said: "He incurred this first, this later." Nine Pācittiyas: That bhikkhu, having requested nine choice foods, having mixed one mouthful together with them, having put it into his mouth, and passed it beyond the throat, incurs nine Pācittiyas, all with different bases, at one moment. It should not be said: "He incurred this first, this later." He should confess with one utterance: "Venerable sir, having received five medicines, and having let seven days pass, I have incurred five offenses. I confess them to you." Thus he should confess with one utterance. They are indeed confessed. There is no need for two or three utterances. And in the second confession, it should be said: "Venerable sir, having requested and eaten nine choice foods, I have incurred nine offenses. I confess them to you." He should confess by stating the basis: "Venerable sir, having received five medicines, I let seven days pass. I confess that to you according to the basis." Thus he should confess by stating the basis. The offenses are indeed confessed. There is no need to mention the name of the offense. And in the second confession, it should be said: "Venerable sir, having requested and eaten nine choice foods, I confess that to you according to the basis." As for the three 'up to the third time' (offenses): For one who follows the suspended, a Pārājika. For those who follow schismatics like Kokālika and others, a Saṅghādisesa. And for the bhikkhunī Caṇḍakāḷikā, for not giving up a wicked view, a Pācittiya. These are the 'up to the third time' (offenses). which are three offenses. "Six offenses due to speech" means that six offenses are incurred due to speech employed. How? For the sake of livelihood, for the reason of livelihood, an evil-wisher, overcome by desire, speaks of a non-existent, untrue, superhuman state: an offense of pārājika. For the sake of livelihood, for the reason of livelihood, he engages in go-between activity: an offense of saṅghādisesa. For the sake of livelihood, for the reason of livelihood, he says, "He who dwells in your monastery is an arahant": an offense of thullaccaya. For the sake of livelihood, for the reason of livelihood, a bhikkhu, having requested choice foods for himself, eats them: an offense of pācittiya. For the sake of livelihood, for the reason of livelihood, a bhikkhunī, having requested choice foods for herself, eats them: an offense of pāṭidesanīya. For the sake of livelihood, for the reason of livelihood, not being sick, having requested soup or rice for himself, he eats it: an offense of dukkaṭa. While eating, three (offenses): in human flesh, thullaccaya; in other improper meats, dukkaṭa; for a bhikkhunī, in garlic, pācittiya. Five offenses due to food: A lustful woman, having taken food from the hand of a lustful man, right there, having requested human flesh, garlic, and choice foods taken for herself, and having put in other improper meat, mixing it up, kneading it, and eating it, incurs saṅghādisesa, thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa. These five offenses are incurred due to food. Five situations: For a bhikkhunī who follows an expelled bhikkhu, not giving up after the third admonition, at the motion, dukkaṭa; with two formal acts, thullaccaya; at the completion of the formal act, an offense of pārājika. In striving for a schism in the Saṅgha and so forth, saṅghādisesa; in not giving up a wrong view, pācittiya. Thus, all these five situations involve the third admonition. And the five offenses: An offense, indeed, belongs to five co-religionists. Among them, for two, it is directly an offense: probationer, female novice, male novice... But for others, being improper, it is not allowable. In this way, their offense should not be confessed, but punishment should be inflicted upon them. "And by the fivefold case" means the case is also fivefold. For indeed, for the sake of these five things— bowl, robe, and so on— the term 'case' refers to a judicial proceeding; for laypeople, it is called a 'half-action'. "There is a judgment of five" means there is a judgment only for five fellow-Dhamma practitioners. "And by the appeasement of five" means the case of these five, being judged, is called appeased. "And the non-offense of five" means the non-offense belongs to these five. "It shines in three ways" means it shines by three reasons, such as the Sangha. For a person who has transgressed, having rectified the offense with an antidote in the midst of the Sangha, in the midst of a group, or in the presence of an individual, becomes one whose conduct is renewed and normal; therefore, it is said to shine in three ways. "Two bodily offenses at night" means: a bhikkhunī, in the dark of night, arranging to stand, sit, or lie down within a man's arm's reach incurs a pācittiya; arranging to stand, etc., outside arm's reach incurs a dukkaṭa— thus, two offenses arising from the body-door are incurred at night. "Two bodily offenses by day" means: in the same way, by day, in a concealed place, two offenses are incurred. "One offense for gazing" means: "Monks, one should not gaze with lust at a woman's private parts. Whoever gazes incurs an offense of dukkaṭa" (Pārā. 266)— this is one offense for gazing. "One offense concerning almsfood" means: "Monks, one should not look at the face of the alms-giver" (Cūḷava. 366)— here, it is a dukkaṭa offense; even for a novice giving gruel or curry, looking at their face is a dukkaṭa. In the Kurundī, however, it is said: "One offense concerning almsfood means a pācittiya for one who eats almsfood prepared by a bhikkhunī." Seeing eight advantages. The advantages stated in the Kosambaka Section. The three suspended ones are said (to be suspended) for not seeing the offense, for not making amends, and for not relinquishing the evil view. Forty-three right observances are said (to be) for those very suspended ones the observance of so many observances. Lying in five places is said (to be) lying that leads to the five categories: pārājika, saṅghādisesa, thullaccaya, pācittiya, and dukkaṭa. Fourteen is the maximum, it is said, as stated below, in the manner of "a maximum of ten days," etc. Twelve pāṭidesanīyas are said (to be) four for bhikkhus, eight for bhikkhunīs. And for the declaration of four, it means the declaration of offenses of four. Which, then, are they? The declaration of offenses of the assassins employed by Devadatta, the declaration of offenses of the female attendant of Elder Anuruddha, the declaration of offenses of Vaḍḍha the Licchavi, and the declaration of offenses of the bhikkhus who came after performing the act of suspension on Elder Vāsabhagāmiya— this is called the declaration of offenses of four. Lying with eight factors is said (to be) having eight factors, beginning with "he thinks beforehand, 'I will speak a lie'" and ending with "concealing his intention" (Pāci. 4-5; Pari. 459). The Uposatha factors also are stated in the manner of "does not kill living beings," etc. Eight factors of an envoy are said (to be) stated in the section on schism, in the manner of "Here, bhikkhus, a bhikkhu is both a listener and a speaker," etc. (Cūḷava. 347). Eight observances of sectarians are stated in the Mahākhandhaka. Ordination with eight declarations is said (to be) stated with reference to the ordination of bhikkhunīs. Eight are to be risen for, it is said (to be) that at the meal hall, the other bhikkhunīs should rise for eight bhikkhunīs and offer them seats. A bhikkhunī-adviser with eight (factors) is said (to be) a bhikkhu endowed with eight factors should be appointed as a bhikkhunī-adviser. The cutting off is for one, it is said (to be) among the nine persons in the verse, whoever takes the voting-stick and splits the Saṅgha, for him alone is the cutting off, he incurs a pārājika, like Devadatta. For the four followers of the schismatic, a thullaccaya, like Kokālika and others, dhamm For the four who do not speak, there is no offense. But these offenses and non-offenses are for all, having one basis, indeed having the basis of schism in the Sangha. "Nine grounds for resentment" means, by the verse, "by nine," that the Sangha is split by nine bhikkhus. "Nine acts to be done by declaration" means that there are nine acts to be done by declaration. The rest is clear. (4) Description of Persons Not to be Saluted, etc. 477. "Ten persons not to be saluted" refers to the ten persons mentioned in the chapter on lodgings. "And the añjali with proper conduct" means that the añjali, along with proper conduct, should not be made to them; nor should the chapter-duties like asking for water, taking a fan, etc., be shown to them; nor should the añjali be raised (in greeting). "An offense of wrong-doing for ten" means that for those ten, if one acts thus, there is an offense of wrong-doing. "Wearing the robe for ten" means that wearing an extra robe for ten days is permitted. "To five who have completed the rains retreat, the robe should be given here," means it should be given in the presence of five fellow Dhamma-practitioners. "For seven, if present" means that for these seven— those who have gone to another direction, the insane, the deranged, those afflicted by pain, and the three who are suspended— if there is a suitable recipient present, it may be given even in their absence. "To sixteen, it should not be given" means that to the remaining sixteen, such as eunuchs, mentioned in the chapter on robes, it should not be given. "How many hundreds of nights, having concealed offenses" means how many hundreds of offenses,