English
"The meaning should be understood in the same way as stated in the section on causing annoyance." When one says "she advises for the sake of robes" and so on, a pācittiya should be understood for each completed utterance. From the Pāli statement "an ordained bhikkhunī not authorized by the Saṅgha," and from the commentary statement "appointed by the Saṅgha or by one authorized," it should be understood that one who is endowed with eight factors, or one appointed by an authorized bhikkhunī who wishes to go away, having requested "until I return, let this be your responsibility," or one appointed by the Saṅgha in the same way, when there is no such bhikkhunī, is allowed to advise with the eight weighty rules or with other Dhamma. Therefore, "whatever bhikkhu, not authorized, advises bhikkhunīs, it is a pācittiya" should be taken as referring to one who has not been appointed with responsibility beforehand. 168. No offense if naturally for the sake of robes... when one says that she advises. Here, if one says "she advises for the sake of material gain" perceiving that she advises for the sake of material gain, there is no offense. But for one who perceives "she does not advise for the sake of material gain," there is a dukkaṭa. However, if one says "she advises for the sake of material gain" perceiving that she advises for the sake of material gain, even if she does not advise for the sake of material gain, there is no offense, because the training rule is about one's own intention. The rest here is clear. Here are four factors: being ordained, having received authorization according to the Dhamma, not having a material motive, and speaking thus with the intention to disparage. The explanation of the training rule concerning material gain is finished. 169. The fifth (rule) is clear in meaning. 6. Explanation of the training rule concerning sewing robes 175. In the sixth (rule) If that nun were to wear that robe from the very beginning, other nuns, seeing her, would complain. Then, thinking that the great multitude would not be able to see it, he said, "having carried and laid down as it was collected," and so on. 176. "He takes out" means he takes out once. "And those who are dependent on them" is the connection. "Kathina observance" means the act of sewing, in the sense of "it is proper for fellow celibates to do it," as a duty. "Dukkaṭa for teachers and preceptors" means a dukkaṭa due to undertaking what is improper. "Having deceived" means by not saying "for your relative," but only saying "for a certain nun." He says, "because they were assigned to what is improper," thinking that hearing "for a certain nun," they would consider her not a relative. Even if one does not say "this is your mother's robe," and so on, but makes one sew with a pure mind, saying "sew this robe," there is no offense. 179. "Footwear bag, etc." By the word "etc." it also includes any robe that cannot be worn or put on. The rest here is clear. That it belongs to a nun who is not a relative, that it is suitable for wearing or putting on, and that it is sewn or caused to be sewn in the manner stated— these are the three factors here. The description of the training rule concerning causing robes to be sewn is finished. 7. The description of the training rule concerning arranging 181. In the seventh, concerning "thieves snatched from those going behind," he says "the bowl and robe" is the remainder of the text, thus "the bowl and robe from those going behind." "Those nuns" means the nuns going behind. And "from those going behind" should be understood as connected here by a change in case ending. In the Pāli, the arrangement with the bhikkhu first is stated as "Let us go, sister; let us go, lady." The arrangement with the bhikkhunī first is "Let us go, lady; let us go, sister." "One road" means one road called a journey, or a road together. "Tomorrow" means the next day. "The day after tomorrow" means the third day. 182-183. "The kind stated in two ways" means by walking on foot and by flying. The aforementioned classification. The meeting place of four roads is a crossroads; the meeting place of three roads is a three-way junction. Regarding "from village to village," it is said that "another village is a village-interval," (referring to a passage like) "no offense in departing... (etc.)... an offense of expiation for a bhikkhu." Since "having arranged" is stated in the Pāli without distinction, it is said "it does not agree with the Pāli." Since it is said "even if arranged in this interval, there is an offense of wrong-doing for a bhikkhu," it is said "it does not agree with the other commentaries." "For one who goes beyond half a yojana" means for one who goes beyond half a yojana where there is no village. For where there is no other village within half a yojana, that is here intended as a village-less forest. But if there is a village within half a yojana, the offense is reckoned by the village-interval. 185. "In the destruction of the kingdom" means "in the destruction of the kingdom." "Having mounted a wheel" means having mounted a wheel of posture or a cart wheel. The rest is clear. The five factors here are: going on a path having arranged for both (of them), without a sign, absence of a fixed time, not in an emergency, and entering a village-interval or going beyond half a yojana. But for one going with those who are fully ordained (etc.), there is an offense according to the rule concerning women. The commentary on the training rule concerning arrangement is finished. 8. Commentary on the training rule concerning boarding a boat. 188. In the eighth (rule), this distinction, "having arranged with play as the foremost, due to the taste of the world and friendly intimacy," is established by "thus these... (etc.)... playing in a boat with bhikkhunīs" and by "going upstream or going downstream." 189. Regarding "how is there a village-interval by river?", it is said "of whichever river" (etc.). They say, "Since it is stated with reference to going along each bank, 'by the side of its village-containing bank... (etc.)... by reckoning half a yojana,' for one going in the middle of such a river, there is an offense by reckoning the village-interval and by reckoning half a yojana." By "in all commentaries" (etc.), he supports the meaning stated by himself. "Having arranged with a bhikkhunī with play as the foremost..." For one boarding a boat, because a pācittiya was stated for a river, in lakes, seas, and so on, with the intention of sport or play, it is only a dukkaṭa, not a pācittiya, so they say. By the saying, "having arranged for sport or play by way of worldly pleasure and friendly association," some say this training rule is a worldly offense with unwholesome thought. That should not be taken. Indeed, having boarded with the intention of sport or play, when entering another village, or when exceeding half a yojana, even being endowed with wholesome or indeterminate thought, one incurs an offense. Indeed, if he, having attained urgency, or were to realize arahantship, or were to fall asleep, or were to go contemplating a meditation subject, how could he be endowed with unwholesome thought, by which this training rule is called a worldly offense with unwholesome thought? Therefore, it is established that it is an offense by enactment, with three types of thought. The rest here is clear. The explanation of the training rule concerning boarding a boat is finished. 9. Explanation of the training rule concerning food prepared by a bhikkhunī 194. In the ninth, "prepared" means arranged for the sake of bhikkhus. Here, "whether relatives or invited," even if they are not relatives of the bhikkhu and not invited, if they are relatives of the bhikkhunī and invited, it is permissible. 197. This was laid down for cutting off the faction of evil bhikkhus, therefore, an offense was stated only for the five kinds of food. "Except for the five kinds of food, there is no offense everywhere" — this, however, was stated to show no offense by this training rule. Indeed, for one consuming what arose from a request, there is a dukkaṭa, as stated elsewhere. The rest is clear. The state of being prepared by a bhikkhunī, knowing, absence of initiative by a layperson, being one of rice, etc., and the consumption of it — these are the five factors here. The explanation of the training rule concerning food prepared by a bhikkhunī is finished. 10. Explanation of the training rule concerning sitting in private 198. In the tenth, "by Upananda's fourth training rule" refers to the training rule concerning sitting in private with a woman in an uncovered place. Although that is the fifth training rule in the Acelaka Vagga... regarding Upānanda Thera, because it is the fourth, it is said as "Upānanda's fourth training rule." Since the story of this training rule was the first to arise among the stories of the fourth training rule, this training rule was first laid down. And by this training rule, only for a bhikkhunī is an offense laid down for sitting alone. It should be understood that an offense for sitting alone with a woman is laid down separately later. The description of the training rule on sitting alone is finished. The Bhikkhunī Section, the third, is finished. 4. The Food Section 1. Description of the training rule on food in a lodging 206. In the first training rule of the Food Section, "able to go half a yojana or a yojana," here, even for one able to go that far, if, having gone that far, he does not get alms, it is permissible for him to eat from here. "Of these very ones" means of these very sectarians. "So many" means so many in this sect. "To eat for one day" means to eat once a day. However, from the saying "to eat for one day," it should not be taken that it is permissible to eat repeatedly on one day. "And again, from the beginning, it is not permissible to eat" shows that it is not permissible to eat