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For if, taking the corner of any of the three robes, whether soiled by a crow or smeared with mud, a nun washes it with water, then only those on the monk's body are subject to forfeiture. "Even going for refuge is not for him"— there is no ordination by going for refuge. But this question was spoken with reference to Mahāpajāpatī's ordination. "He would strike the ignoble fool"— for he would strike an ignoble woman or man. This question was spoken with reference to a father who became a woman and a mother who became a man through sex change. "He does not touch it immediately"— this question was spoken with reference to animal parents, like those of Migasiṅga the ascetic, Sīhakumāra, and others. The verse "Acodayitvā" (Without having admonished) was spoken with reference to ordination by messenger. The verse "Codayitvā" (Having admonished) was spoken with reference to the ordination of eunuchs and others. In the Kurundī, however, it is stated: "The first verse refers to eight non-face-to-face acts, the second was spoken with reference to an act of one who is not guilty." "Guilt for one who cuts"— for one who cuts a large tree, it is a pārājika; for one who cuts grass, vines, etc., it is a pācittiya; for one who cuts off a limb, it is a thullaccaya. "No guilt for one who cuts"— for one who cuts hair and nails, there is no guilt. "Guilt for one who conceals"— for one who conceals one's own offense or the offense of others. "No guilt for one who conceals"— for one who covers houses and so forth, there is no guilt. In the verse "Saccaṃbhaṇanto" (Speaking the truth), one who speaks the truth, saying "You are a hermaphrodite, having both sexual characteristics," incurs a grave offense; but in intentional false speech, one who speaks falsely incurs a light offense; one who speaks falsely in reporting what is not true incurs a grave offense; one who speaks the truth in reporting what is true incurs a light offense. (3) Description of Questions on Pācittiya and so forth 481. The verse "Adhiṭṭhitaṃ" (Determined) refers to one who uses a robe subject to forfeiture without having forfeited it. was said concerning. The verse "When the sun has set" was said concerning rumination. This is the meaning of the verse "Not with a mind of passion": One with a mind of passion incurs the pārājika of sexual intercourse. One with a mind of theft (incurs) the pārājika of taking what is not given. One intending another's death (incurs) the pārājika of depriving a human of life. But one who causes a schism in the Saṅgha is not one with a mind of passion, nor is he one with a mind of theft, nor does he intend another's death. But for one giving him a voting stick, there is a cutting off, it is a pārājika. For one receiving the voting stick, a follower of the schism-maker, there is a serious offense. The question "Should go half a league" was said concerning the root of a tree of one family, like a well-established banyan tree. The verse "Bodily (actions)" was said concerning taking together the hair or fingers of many women. The verse "Verbal (actions)" was said concerning rude speech, in the manner beginning with "All of you are crested (birds)." "Three women, that sexual intercourse, he does not engage in." Three women are mentioned. Even with them, that which is called sexual intercourse, he does not engage in. "Three men." Even approaching three men, he does not engage in sexual intercourse. "Three ignoble eunuchs." Three ignoble ones, counted as those with both characteristics, and three eunuchs. Even approaching these six people, he does not engage in sexual intercourse. "Nor does he engage in sexual intercourse with a characteristic." Nor does he engage in sexual intercourse in the manner of a preliminary pārājika. "There would be a cutting off due to the condition of sexual intercourse." There would be a pārājika due to the condition of sexual intercourse. This question was said concerning the eight cases. For her, indeed, attempting to engage in the preliminary physical contact of sexual intercourse, there is a cutting off due to the condition of sexual intercourse. The verse "A robe for the mother" was said concerning making a memory arise for the purpose of a rain-robe at the latter part of the season. But its decision is stated in the commentary on the training rule concerning the rain-robe itself. The verse "An angry one becomes an appeaser" was said concerning the practice of sectarians. For a sectarian, fulfilling his practice, when the praise of sectarians is spoken... If angry, he is a pleaser, when the praise of the Triple Gem is spoken, an angry one is blameworthy, its detailed explanation is given there. The second verse also refers to the same. The verse beginning "Saṅghādisesa" refers to that nun who, being lustful, takes alms food from the hand of a lustful man, and having mixed it with human flesh, garlic, choice food remnants, and unsuitable meat, consumes it. It was said with reference to her. The verse "One ordained, one unordained" was said with reference to one in the sky. For if, among two novices, one, by psychic power, sits having left the ground even by a hair's breadth, he is called unordained. Even by the Saṅgha, sitting in the sky, an act for one on the ground should not be done. If it is done, it is invalid. The verse "Unsuitable" was said with reference to a monk whose robe is not cut. In that very training rule, its detailed decision is also stated. "She does not give, she does not receive" means the instigator does not give, nor does the instigated one receive from her hand. "There is no receiving by that" means for that very reason, there is no receiving by the instigated one from the hand of the instigator. "She incurs a grave offense" means even so, if she instigates the taking of alms food from the hand of a lustful person, she incurs a Saṅghādisesa offense. "And that is due to consumption" means and indeed, incurring that offense, she incurs it due to the consumption by the instigated one. For at the end of her meal, the instigator incurs a Saṅghādisesa. The second verse was said with reference to her instigating the taking of water and a tooth-stick. "She is not a nun, nor does she incur fault" means for a nun, having incurred any one of the seventeen offenses, even if she conceals it disrespectfully, she does not incur fault due to concealment, she does not incur another new offense, she only receives the half-period of penance for a concealed or unconcealed offense. But this one is not even a nun, and having incurred a remaining grave offense and concealed it, she does not incur fault. Question. "Ah, this was thought by the skillful ones." This question, it is said, was spoken concerning the suspended monk. No Vinaya action is to be taken with him, therefore, having committed a Saṅghādisesa and concealing it, he does not incur an offense. The commentary on the Verses for Sweating is finished. The Fifth Chapter Commentary on the Chapter on Acts 482. In the Chapter on Acts, the distinction of the four acts has already been stated in the Section on Pacification. Although it has been stated, this determination of acts, when spoken from the beginning, becomes clear. Therefore, we will speak of what should be said here from the very beginning. "Four" is the word for the enumeration and classification of acts. "Acts" is the designation of the classified acts. An Apalokana act is an act that, having purified the Saṅgha within the boundary, having gathered the consent of those worthy of consent, with the approval of the united Saṅgha, is to be done after being announced three times. A Ñatti act is an act that, in the manner stated, with the approval of the united Saṅgha, is to be done with one motion. A Ñattidutiya act is an act that, in the manner stated, with the approval of the united Saṅgha, is to be done with one motion and one announcement, thus with a second announcement to the motion. A Ñatticatuttha act is an act that, in the manner stated, with the approval of the united Saṅgha, is to be done with one motion and three announcements, thus with three announcements to the fourth motion. Therein, an Apalokana act is to be done only by announcement, not by way of a Ñatti act and so forth. A Ñatti act is also to be done only by establishing one motion, not by way of an Apalokana act and so forth. A Ñattidutiya act, however, there are some that can be done by announcement, and some that cannot. Therein, the establishment of a boundary, the removal of a boundary, the giving of the kaṭhina robe, the taking up of the kaṭhina, the designation of a site for a hut, the designation of a site for a monastery— these six weighty acts are not permissible to be done by mere announcement; they must be done by proclaiming a Ñattidutiya act. The remaining thirteen designations, such as the acceptance of a lodging, the giving of a deceased monk's robe, etc. And these permissions, these light actions, are proper to be done even by merely announcing them, but they should not be done by way of a motion or a motion-followed-by-three-announcements. Some say that if done by way of a motion-followed-by-three-announcements, it becomes stronger, therefore it should be done. But if this is the case, there is a mixing of actions, therefore it is forbidden to do so. However, if it is deficient in letters, or deficient in words, or has ill-spoken words, it is proper to repeat it again and again for its purification. This becomes a strengthening act for an unshakeable action. In a shakeable action, it remains as an action. A motion-followed-by-three-announcements action must be done only after proclaiming the motion and the three formal announcements. It should not be done by way of a mere announcement or the like. "They fail in five ways" means they fail for five reasons. 483. "An action that should be done in the presence, one does in the absence,