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without distinction. "They approached the monastery continuously" - this is said with reference to approaching for the most part. "And this was said" (etc.) - "We shall practice as instructed" - the Pāli text is cited to show the approaching of all bhikkhunis. "Goes for advice" means "goes to ask for advice." "Two or three" means "by two or three." And this is an instrumental case for the sense of agency. "With a pleasing manner" means with a blameless bodily action, etc., that generates confidence. "Should accomplish" means should accomplish the three trainings. If, seeing only the reciter of the Pātimokkha, advice were requested by those bhikkhunīs, what should be done by him? When the Sangha of bhikkhus has assembled in the Uposatha hall, and in the course of preliminary duties, it is asked, "Are there any bhikkhunīs requesting advice?" The words to be spoken by the recipient of advice, "Say thus," should be spoken by another bhikkhu, and the words to be spoken by the Pātimokkha reciter should be spoken by himself. Then he himself should go again and inform the bhikkhunīs, or another bhikkhu should be made to recite the Pātimokkha on that day. This is said, meaning this plural word "by them" is said. "Or one bhikkhunī" — this is said with reference to the acceptance of the message by only one bhikkhunī from many bhikkhunī residences, not with reference to the absence of a second companion. "From many bhikkhunī residences" means from many bhikkhunī residences along the way, or in that very village. "The Bhikkhunī Sangha, venerable sirs, and the bhikkhunīs, and the bhikkhunī" — this shows the words to be spoken by a bhikkhunī who has come having received the message from various residences. And this is said as a mere example in one way, but in each respective bhikkhunī residence, the number of bhikkhunīs should be considered, and it should be spoken in a corresponding manner. "To the Bhikkhu Sangha, to the venerable ones, to the venerable one" — this is said in brief. "Even by the Pātimokkha reciter" — this is shown only in the context of the Sangha's Uposatha. But where there is no Pātimokkha recitation in a dwelling place of three or two, even there, it should be spoken in this same manner by a bhikkhu who establishes a motion or by another. Even by a single person, having received the request for advice on the Uposatha day, to the bhikkhunīs who come on the next day, "There is no one," etc., should be said. himself. If it is by himself, it should be said, "I am authorized." One who does not know this method is here understood as a fool. 150. In the case of an unlawful act, perceiving it as an unlawful act, he admonishes a divided community of bhikkhunis, perceiving it as divided, there is an offense of expiation, and so on. Even though there are offenses of wrong-doing due to the causes of division, the expiation rooted in the unlawful act is stated everywhere in the Pāli. Thus it says, "In an unlawful act, there are eighteen expiations by way of two sets of nine." The rest here is clear. Being unauthorized, the bhikkhuni being fully ordained, and admonishing according to the eight weighty rules— these are the three factors here. The explanation of the Admonition Training Rule is finished. 2. Explanation of the Setting-Sun Training Rule 153. In the second, "for the continuous practice of wholesome states" is stated as the preliminary practice. "He knows" means he understands. "By that knowledge" means by that knowledge which is the wisdom of arahantship. "In the paths" means in the ways of means. Since an Arahant has completed the training, it says, "this... and so on... is stated." Or, the words "for one who is diligent and trains" should be understood as having a causal meaning. Therefore, the meaning is, "because of diligence and because of training, he is focused on the higher mind." "Sorrows" are mental afflictions. Here, "focused on the higher mind" indicates the training in higher mind, "for one who is diligent" indicates the training in higher virtue, "for the sage who trains in the paths of sagely wisdom" or "for the sage" indicates the training in higher wisdom, and "who trains in the paths of sagely wisdom" indicates the preliminary practice for those supramundane trainings. "Sorrows do not arise" and so on, reveal the benefits of the completion of the training. "Kokanuda" is an epithet for a type of lotus, just as "kokāsaya" (dwelling in the earth). It is said to have many petals, be beautiful in color, and exceedingly fragrant. Some also say, "Kokanuda is a white lotus." "Pāto" means early in the morning. The meaning here is this: Just as the lotus called kokanuda, at dawn, at the time of sunrise, is in full bloom, open, and its fragrance has not faded, shining brightly, so too the body... Fragrant with the scent of passion and the scent of virtue, like the sun in the autumn sky, shining with his own splendor, Angirasa, from whose limbs light emanates, see the Perfectly Self-Enlightened One. "Incapable" means this teaching has practice as its essence. And practice is rooted in learning. And you are unable to grasp learning. Therefore, the meaning is "incapable." "A pure piece of cloth" means a pure piece of cloth created by psychic power. Then indeed the Blessed One, saying, "One who cannot recite is not called 'incapable' in my teaching; do not grieve, monk," took him by the arm and entered the monastery. Having created a piece of cloth by psychic power, he said, "Here, monk, as you wipe this, recite 'dust-remover, dust-remover' again and again," and gave it to him, because of his past meritorious deeds there. He, it is said, formerly being a king, circumambulating the city, wiped his forehead with a pure cloth as sweat flowed from his forehead. The cloth became soiled. He gained the perception of impermanence, thinking, "Because of this body, such a pure cloth has abandoned its nature and become soiled; impermanent, alas, are formations!" For that reason, the dust-remover became the very condition for him. "Dust-remover" means it removes dust. "Having gained urgency" means having established the perception of impurity and impermanence, he gained urgency. For he, reflecting wisely, gained the perception of impurity and impermanence, thinking, "The cloth is pure, there is no fault in it; but this fault belongs to existence itself." Having directed his knowledge to the five aggregates, starting with the discernment of mind-and-matter, having developed insight through the method of comprehending groups and so on, he brought insight close to the Path-knowledge and Change-of-lineage knowledge, through the sequence of knowledge of rise and fall and so on. Referring to that, it was said, "He began insight." "He recited the verse of illumination" means the verse spoken before the emission of light is the verse of illumination; that he recited it is the meaning. And here, "He recited this verse of illumination, 'with higher mind'." This is what was said here. But in the Visuddhimagga (Visuddhi. 2.386) and in the Dhammapada Commentary (Dha. Pa. Aṭṭha. 1. Cūḷapanthakattheravatthu) and in the Commentary to the Thera-gāthā (Theragā. Aṭṭha. 2.566) it is said: “Passion is dust, but it is not called fine dust; This is a designation for passion, as dust; Having abandoned this dust, the wise ones; Dwell in the teaching of the dust-free one. “Hatred… and so on… in the teaching. “Delusion is dust, but it is not called fine dust; This is a designation for delusion, as dust; Having abandoned this dust, the wise ones; Dwell in the teaching of the dust-free one.” “He spoke these three illuminating verses.” And it is from this very Pāli text that it comes, that “Adhicetaso” is the utterance-verse of the Elder Cūḷapanthaka. However, in the Thera-gāthā, this is not included among the utterance-verses of the Elder Cūḷapanthaka, but it is said there that “this is the utterance-verse of the Elder Ekudāniya” (Theragā. Aṭṭha. 1. Ekudāniyattheragāthāvaṇṇanā). Even so, since it is found thus in this Pāli text and its commentary, it should be understood that this is also an utterance-verse of the Elder Cūḷapanthaka, and that it was spoken by the Blessed One in the form of an illuminating verse. “Attained Arahantship” means he attained Arahantship, accompanied by supernormal powers and analytical knowledge. From the statement “You are incapable,” etc., it appears that there is no offense for one who, out of compassion, expels a disciple or the like from a monastic dwelling, just as it is for one who expels a disciple or the like from a communal dwelling. For the Elder was indeed incapable of doing that intentionally, or it should be understood that the Elder did this when the training rule on expulsion had not yet been laid down. 156. “An offense of expiation for one who admonishes” means an offense of expiation for one who admonishes, even if he is appointed, after sunset, with the heavy rules or with any other rule. The rest here is clear. Here, the three factors are: the sun having set, being fully ordained, and admonishing. The description of the training rule concerning sunset is finished. 3. Description of the training rule concerning a nun’s dwelling 162. The third is also clear in meaning. Approaching a dwelling, being fully ordained, and the absence of a suitable time. Here are four factors: when they advise with the weighty rules. The explanation of the training rule concerning the bhikkhunī residence is finished. 4. Explanation of the training rule concerning material gain 164. In the fourth (rule), the connection of "intending to make her confused" is with "an ordained bhikkhunī... a bhikkhunī advisor." And in the case of "intending to disparage, intending to cause loss of reputation," the inflection "of an ordained bhikkhunī" should be made in "an ordained bhikkhunī" and so on. It is with this meaning in mind that it was said: