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I will not teach the Dhamma to one holding an umbrella, unless they are ill. This is a training rule to be observed. The training rule concerning one holding a staff. 58. I will not teach the Dhamma to one holding a staff, unless they are ill. This is a training rule to be observed. The training rule concerning one holding a knife. 59. I will not teach the Dhamma to one holding a knife, unless they are ill. This is a training rule to be observed. The training rule concerning one holding a weapon. 60. I will not teach the Dhamma to one holding a weapon, unless they are ill. This is a training rule to be observed. The Sixth Chapter: 'Suru Suru' sounds. The training rule concerning one wearing sandals. 61. I will not teach the Dhamma to one wearing sandals, unless they are ill. This is a training rule to be observed. The training rule concerning one wearing shoes. 62. I will not teach the Dhamma to one wearing shoes, unless they are ill. This is a training rule to be observed. The training rule concerning one in a vehicle. 63. I will not teach the Dhamma to one in a vehicle, unless they are ill. This is a training rule to be observed. The training rule concerning one on a bed. 64. I will not teach the Dhamma to one on a bed, unless they are ill. This is a training rule to be observed. The training rule concerning one sitting with knees up. 65. I will not teach the Dhamma to one sitting with knees up, unless they are ill. This is a training rule to be observed. The training rule concerning one with a wrapped head. 66. The training rule is: I will not teach Dhamma to one with a wrapped head who is not sick. The training rule concerning a covered head. 67. The training rule is: I will not teach Dhamma to one with a covered head who is not sick. The training rule concerning sitting on the ground. 68. The training rule is: I will not teach Dhamma, having sat on the ground, to one sitting on a seat who is not sick. The training rule concerning a low seat. 69. The training rule is: I will not teach Dhamma, having sat on a low seat, to one sitting on a high seat who is not sick. The training rule concerning standing. 70. The training rule is: I will not teach Dhamma, standing, to one sitting who is not sick. The training rule concerning walking behind. 71. The training rule is: I will not teach Dhamma, walking behind, to one walking in front who is not sick. The training rule concerning walking off the path. 72. The training rule is: I will not teach Dhamma, walking off the path, to one walking on the path who is not sick. The training rule concerning standing to urinate/defecate. 73. The training rule is: I will not defecate or urinate standing, when not sick. The training rule concerning urinating/defecating on greenery. 74. The training rule is: I will not defecate or urinate or spit on greenery, when not sick. The training rule concerning urinating/defecating in water. 75. The training rule is: I will not defecate or urinate or spit in water, when not sick. The seventh section on footwear. Indeed, venerable ones, the training rules have been recited. In this, venerable ones, I ask, are you pure? A second time I ask, are you pure? A third time I ask, are you pure? You are pure in this, venerable ones, therefore silent. Thus do I hold this. The training rules are concluded. Methods for settling disputes. And these, venerable ones, are the seven methods for settling disputes. Rules that come up for recitation. For disputes that have arisen, for their settlement and appeasement, settlement in the presence (of the parties) should be given. The verdict of mindfulness should be given. The verdict of blamelessness should be given. To be carried out by admission. The decision by majority. The verdict of persistent misconduct. The covering over with grass. i. The seven ways of settling disputes, sisters, have been recited. Concerning them, sisters, I ask you, are you pure in this? A second time I ask you, are you pure in this? A third time I ask you, are you pure in this? You are pure in this, sisters, therefore you are silent. Thus do I hold this. The ways of settling disputes are finished. The introduction, sisters, has been recited. The eight grave offenses have been recited. The seventeen Sangha-remaining offenses have been recited. The thirty offenses entailing forfeiture have been recited. The one hundred sixty-six offenses entailing expiation have been recited. The eight offenses to be confessed have been recited. The rules of training have been recited. The seven ways of settling disputes have been recited. This much of the Blessed One's discourse, included in the discourse, comes for recitation every half-month. Therein, all of you, being in harmony, rejoicing, and without dispute, should train. The fourth detailed recitation. The Bhikkhunī Pātimokkha is finished. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Dispeller of Doubts Commentary Introduction to the Text Having worshipped the Buddha, Dhamma, and Sangha, with a mind full of faith; they who are worthy of worship, honor, and veneration. Having paid homage with joined palms to the steadfast elder-teachers, who are lamps of the Theravāda tradition, firm in the path of discipline, lions among the ancient teachers. That Pātimokkha, which is the mouth for entering liberation, the foremost of blameless teachings, was proclaimed by the Great Seer. Requested by the Elder Soṇa, who was brave and calm, of pure and austere practice, endowed with disciplinary conduct. For the dispelling of doubts of those bhikkhus who have arisen doubts therein, a complete elucidation of it, for the purpose of dispelling doubts. I shall set forth by name the beautiful Kaṅkhāvitaraṇī, based on the recitation tradition of the residents of the Great Monastery. Elucidation of the Introduction Therein, Pātimokkha means "foremost liberation," "supreme liberation," "most excellent liberation." Thus, by this meaning of the word, it is of one kind, but it becomes of two kinds by way of the division of the collection of precepts. For example, "Pā "He dwells endowed with the restraint of the Pātimokkha" and "This is the beginning, this is the mouth, this is the foremost of wholesome states, therefore it is called Pātimokkha" and so on, in these, virtue is called Pātimokkha. In "Indeed, both his Pātimokkhas are well-received in detail" and so on, the text is called Pātimokkha. Therein, virtue is Pātimokkha because it protects the one who guards it, it frees him, releases him from suffering such as that in the lower realms, or from fears such as self-reproach. The text, however, is called Pātimokkha because it illuminates that Pātimokkha. The meaning of the word stated at the beginning is common to both. Herein, this explanation applies to both the virtue-Pātimokkha and the text-Pātimokkha, for when the text is explained, its meaning is explained. This text-Pātimokkha is of two kinds: the Bhikkhu-Pātimokkha and the Bhikkhunī-Pātimokkha. Therein, the Bhikkhu-Pātimokkha is arranged with five sections of recitation, beginning with "May the Sangha hear me, Venerable Sirs." The Bhikkhunī-Pātimokkha is arranged with four sections of recitation, beginning with "May the Sangha hear me, Ladies." Therein, the five recitations in the Bhikkhu-Pātimokkha are: the Recitation of the Introduction, the Recitation of the Pārājikas, the Recitation of the Saṅghādisesas, the Recitation of the Aniyatas, and the Recitation of the Detailed Section. Therein, the Recitation of the Introduction is recited thus: "May the Sangha hear me, Venerable Sirs... ...for to him who reveals it, it is comfortable. Therein, I ask the Venerable Ones, are you pure? A second time I ask, are you pure? A third time I ask, are you pure? The Venerable Ones are pure herein, therefore silent. Thus do I hold it." Having said this, the introduction is recited by making the remaining parts heard through "The introduction, Venerable Ones, has been recited," and so on. The sections of the Recitation of the Pārājikas and so on should be connected by concluding the Pārājikas and so on, starting from the beginning of the introduction. The detailed section is just the detailed section. "The rest should be recited by ear" (Mahāva. 150; Pari. 325) according to this saying, in the recitation of the Pārājikas and so on, if an obstacle arises when something is incomplete, the rest should be recited by ear along with it. However, in the recitation of the Nidāna, if it is not completed, there is no such thing as reciting by ear. In the Bhikkhunī Pātimokkha, the recitation of the Aniyatas is omitted, the rest is as stated. Thus, this will be the explanation of both Pātimokkhas, which are arranged with five and four sections of recitation. Since the Bhikkhu Pātimokkha comes first here, this is said for its explanation first. "Listen to me," and so on, the determination of the meaning of these words; O bhikkhus endowed with virtue, desiring to train, listen to me. Here, "suṇātu" (listen) is a word of command for listening. "Me" (me) is a word referring to the reciter himself. "Bhante" (venerable sir) is a word of respect and reverence. "Saṅgho" (community) is a word for an assembly of individuals. All of this is to be said first by the reciter of the Pātimokkha. For the Blessed One, when allowing the recitation of the Pātimokkha, said in Rājagaha, therefore, whoever recites the Pātimokkha, if he is the senior monk of the Saṅgha, should say "āvuso" (friend). If he is younger, he should say "bhante" (venerable sir) in the manner stated in the Pāḷi (Mahāva. 134). For either the senior monk of the Saṅgha may recite the Pātimokkha, according to the saying "the Pātimokkha with the elders" (Mahāva. 154), or a younger one, according to the saying "I allow, bhikkhus, that whichever bhikkhu there is skilled and capable, he should recite the Pātimokkha" (Mahāva. 155).