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By whom it was caused to be requested , and the acquisition of what was relinquished by her. Therefore, that nun, having acquired what was relinquished, should offer it as a gift, not take it herself. "For the sake of another" means for the sake of one of the robes, etc. "By one who has indicated another" is an explanation of the meaning of the former. "With requisites" means with suitable articles. 764. In the seventh, "by one who has begged it herself" means "even by one who has begged it herself." Therefore, in the Pāli, it is said, "having begged even with that requisite herself," and from there, in the Mātikāṭṭhakathā, the meaning "by one who has begged it herself" is stated. 768-773. The eighth, ninth, and tenth are indeed clear in meaning. 784. In the eleventh, since a request should not be refused in a place where one has been invited, therefore, the Blessed One, by way of an invitation to the Dhamma, in a place where one has been invited, when it was said, "You may speak of what you need," set the limit, "one may request up to four parts." This should be understood. Therefore, in the Mātikāṭṭhakathā, it is said, "One may request, when it was said, 'You may speak of what you need,' having set aside co-religionists and invited relatives, from another who is pleased with some quality." 788. The twelfth is indeed clear in meaning. The explanation of the Nissaggiya Pācittiya training rules in the Bhikkhunīvibhaṅga is finished. The Nissaggiya Section is finished. 4. The Pācittiya Section (Explanation of the Bhikkhunīvibhaṅga) 1. Explanation of the Lasuṇa Vagga 793-797. In the first of the Pācittiyas, "remembers birth" means one who remembers past lives. "By its very nature" means without any preparation like cooking. "Badarasāḷava" is a kind of edible preparation made by drying and powdering jujube fruits. The rest here is clear. Raw garlic and eating it are the two factors here. 798-802. The second, third, and fourth are indeed clear in meaning. 812. In the fifth, "above two joints" means here, when two fingers are inserted together, making each finger one joint, two. above two joints. It should be understood that it is not permissible to insert one finger above two joints. This same method is shown in the Mahāpaccariya. However, due to the purity of water, even if there is a pleasant touch, there is no offense within the aforementioned limit. 815-817. In the sixth, "āsumbhitvā" means having poured out. "Dadhimatthū" means curds' whey, the clear water in curds. The two factors here are: the place within reach of a bhikkhu eating, or the taking of water or a fan. 822. In the seventh, "paṭiggaṇhāti, āpatti dukkaṭassā" (he accepts, there is an offense of dukkaṭa) is merely an example of a dukkaṭa for a prior action, so it says, "it is not only in acceptance" and so on. "Pamāṇaṃ" means the limit for a pācittiya offense. It means that a pācittiya occurs only with these two, not with other actions like roasting. To explain the stated meaning in detail, it says, "tasmā" (therefore) and so on. "Taṃ pubbāparaviruddhaṃ" (that is contradictory) refers to what was said again, meaning the repeated statement. For even what is obtained by a different request, if obtained by a non-request, falls into the category of being obtained without a request. Therefore, not stating a distinction between doing and causing to be done when obtained without a request below, and stating a distinction here, is contradictory. If there is a pācittiya for doing, there should also be a pācittiya for causing to be done. If there is a dukkaṭa for causing to be done, there should also be a dukkaṭa for doing. For there is no distinction between doing and causing to be done. Therefore, the conclusion here is that for one who obtains by a different request, whether by doing or causing to be done actions like roasting, and then eats, it is only a dukkaṭa. "Avisesena vuttaṃ" means stated generally for doing and causing to be done. The rest here is clear. The three factors here are: requesting or causing to be requested any one of the seven grains, obtaining it, and eating it after doing or causing to be done actions like roasting. 824. In the eighth, "nibbiṭṭho" means established. "Keṇī" is a term for the revenue to be given to the king. "Ṭhānantaraṃ" means a position, such as a village or district. It is enough. The rest here is clear. The state of being excrement, not looking, the place of use, being surrounded by walls and fences, discarding or causing to be discarded— these are the five factors here. 830. In the ninth, "for all" means for a monk and a nun. Here, the field-keepers and the park-keepers are the owners. 836. In the tenth, "with one application" means with an application of looking in one direction. "Of those very ones" means of those whose dancing one sees. Although the Pāli does not state that there is an offense of expiation for oneself in dancing and so on, it is said "stated in all commentaries" to show that it should be taken according to the authority of the commentaries. "Standing in the park" means not merely standing, but also going from place to place, one obtains it in all postures; but "standing in the park" is said to show that it is included in the park. Otherwise, even if sitting, one would not obtain it—this is stated in all three glossaries. The rest here is clear. One of the dances and so on, going without an authorized reason, seeing or hearing—these are the three factors here. The commentary on the Garlic Chapter is finished. 2. Commentary on the Darkness Chapter 841. In the first of the Darkness Chapter, "for a gift or for an offering" means for the purpose of a gift or for the purpose of an offering. "He advises" means he speaks. The state of being dark at night, standing within arm's reach of a man or conversing, absence of a companion, seeking solitude—these are the four factors here. 842-846. The second, third, and fourth are clear in meaning. 856-857. In the fifth, "passing by without being rained on" is said referring to one who sits inside a covered place and then departs. They say, "the precinct is twelve cubits." "Does not make room for the couch" means there is not enough space for the cross-legged posture. Before mealtime, sitting inside the house, the seat being a couch-space, not asking permission without an authorized reason, exceeding the stated limit—these are the five factors here. 859-864. The sixth, seventh, and so on are clear in meaning. The commentary on the Darkness Chapter is finished. 3. Commentary on the Naked Chapter 883- The first and second of the chapter on nakedness are clear in meaning. In the third, "having unstitched" means having unstitched what was badly sewn, in order to sew it again, having unravelled it. "Except for four or five days" means having passed five days from the day of unstitched. Being a lower robe, an upper robe, or a robe for use, belonging to an ordained nun, unstitched or caused to be unstitched for sewing, passing five days without an authorized reason, abandoning the duty— these are the five factors here. In the fourth, "of the five robes" means the triple robe, the bathing cloth, and the shoulder-covering cloth— these five robes. Being one of the five robes, passing five days, absence of an authorized reason, not having exchanged it— these are the four factors here. The fifth is clear in meaning. In the sixth, "robe gain" means a robe that should be obtained. Being the last of those suitable for determination, having been dedicated to the Sangha, causing an obstruction without seeing the benefit— these are the three factors here. The seventh is clear in meaning. In the eighth, "kumbhathūṇa" is the word for "pot"; they move about and play with it, or that is their craft, so they are "kumbhathūṇikā". Therefore it says, "those who play with a small pot." But in the Dīghanikāya Commentary it is said that "kumbhathūṇa" is a square-mouthed drum. A square-mouthed drum is a musical instrument made by making a square mouth from wood, ivory, or similar materials, and covering its four sides with leather. "Bimbisaka" is also a synonym for it; they play it, or that is their craft, so they are "kumbhathūṇikā". Therefore it says, "they are also called bimbisaka players." Being a monk's robe, giving to others, excluding fellow Dhamma-farers and parents, being not for the proper time— these are the three factors here. The ninth is clear in meaning. In the tenth, "a lawful withdrawal of the kathina" means by a lay follower who wishes to give an untimely robe to all nuns, whatever benefit based on the kathina spreading... , or by giving more or an equal amount, the Kathina that is taken up in the interim by the entire Bhikkhuni Saṅgha, with a ñatti-dutiya kamma, that taking up is called lawful. This is the meaning of such a Kathina taking up. The rest is clear in meaning. The commentary on the Naggavagga is finished. 932. In the Tuvaṭṭavagga, everything is clear. 5. Commentary on the Cittāgāravagga 978. In the first (rule) of the Cittāgāravagga, "kīḷanaupavanam" (pleasure grove) is said with reference to one located inside the city, and "kīḷanuyyānam" (pleasure garden) with reference to one located outside the city. "Pāṭekkā āpattiyo" means offenses counted by the number of neck-turning movements, not by the number of eye-opening movements. From the saying, "If they build royal palaces, etc., within the monastery, there is no offense for her who sees them," it is also established that "she may go here and there within the monastery and watch dances, etc." 982. The second and subsequent ones are clear in meaning. 1015. In the ninth (rule), the word "sippa" (craft) should be applied to each of "hatthi" (elephant), etc., and similarly the word "manta" (charm) to "āthabbaṇa" (Atharvan), etc. Therein, "āthabbaṇamanto" is a charm prescribed in the Atharvan Veda, causing harm to others.