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If both are not lustful, or if she accepts knowing "he is not lustful," and for the insane and so forth, there is no offense. Something to be consumed other than water or tooth-sticks, both being lustful, acceptance by one's own hand, and consumption – these are the four factors here. The origination and so forth are similar to the first pārājika. The explanation of the first training rule concerning the acceptance of food is finished. 6. Explanation of the second training rule concerning the acceptance of food In the sixth (rule), "yato tvaṃ" means "since you." "Iṅgha" is a particle used in the sense of urging. "This one too" means she who thus urges, she, by such urging and by that word, and by the other's acceptance, incurs dukkaṭa offenses, and by the count of mouthfuls, incurs grave offenses, and at the end of the meal, incurs a saṅghādisesa offense. In Sāvatthī, concerning a certain bhikkhunī, it was laid down regarding such urging. It is only with instruction. In urging the acceptance of water or tooth-sticks from the hand of a man or a yakkha and so forth, and in their consumption, it is a dukkaṭa offense. The same rule applies to urging the acceptance of other things from the hand of a yakkha and so forth, and to their acceptance and consumption. However, at the end of the meal, it is a grave offense. Or if she urges, knowing "he is not lustful," or "she is angry and will not accept," or "out of compassion for the family, she will not accept," and for the insane and so forth, there is no offense. Human... being urged, except for an authorized reason, the urging, "Take food and eat!" taking it by that word, until the other's meal is finished— these are the three factors here. Its origin, etc., are similar to taking what is not given. The explanation of the second training rule concerning the acceptance of food is finished. 7-8-9. Explanation of the training rules concerning acting as a go-between, etc. The determination for the seventh, eighth, and ninth training rules, concerning acting as a go-between, etc., should be understood in the manner stated. The explanation of the training rules concerning acting as a go-between, etc., is finished. 10. Explanation of the training rule concerning renouncing the training In the tenth, "kiṃnumāva samaṇiyo" means "Are these indeed nuns?" "Tāsāhaṃ" means "I am for them." The meaning of "yāvatatiyaka" (up to the third time) is to be understood from the explanation of the Bhikkhu Pātimokkha (Kankhā. Atthak. Nigamanavaṇṇanā). And the remaining determination is to be understood from the manner stated there, in the explanation of the training rule concerning schism in the Sangha. This, however, was laid down in Sāvatthī, concerning the nun Caṇḍakāḷī (Pāci. 709), in the context of her words, "I renounce the Buddha," and so on. The special point here is that such a statement itself is the first factor among the four factors. The rest is similar. The explanation of the training rule concerning renouncing the training is finished. 11. Explanation of the training rule concerning being angry about a legal issue In the eleventh, "kismiñcideva adhikaraṇe" means "in any one of the four legal issues." "Paccākatā" means "defeated." This too was laid down in Sāvatthī, concerning Caṇḍakāḷī, in the context of her words, "The nuns are partial," and so on. The rest is to be understood in the manner stated in the tenth. The explanation of the training rule concerning being angry about a legal issue is finished. 12. Explanation of the first training rule concerning bad conduct In the twelfth, "saṃsaṭṭhā" means mingled physically and verbally with lay people in a way not suitable for renunciants, such as pounding, cooking, or carrying messages. "Pāpācārā" means "those whose conduct, physical and verbal, is bad." "Pāpasaddā" means "those whose reputation is bad." "Pāpasilokā" means "those whose renown, in terms of livelihood, is bad." "Bhikkhunisaṅghassa vihesikā" means "those who cause trouble for the community of nuns," to each other. She, when the act is being performed, by protesting, causes annoyance. "Concealer of faults" means a concealer of minor and very minor faults. It was laid down in Savatthi, concerning many bhikkhunis, regarding the matter of living in association. The rest here too should be understood in the same way as stated in the tenth. But at the time of the formal admonition, two or three should be admonished together. The explanation of the first training rule concerning bad conduct is finished. 13. The explanation of the second training rule concerning bad conduct. In the thirteenth, "should speak thus" means those admonished bhikkhunis should speak thus. "Such conduct" means "such conduct," meaning, "such is your conduct," this method applies everywhere. "By contempt" means by disrespect, by knowing them as low. "By scorn" means by knowing them with scorn, thinking "what will these do?" "By impatience" means by intolerance, meaning by anger. "By force" means by being strong, by displaying one's own strength, meaning by intimidation. "By weakness" means by your weakness. Everywhere, the cumulative meaning of "by contempt and by scorn" should be understood thus. "Separate yourselves" means be apart, meaning abandon inappropriate bodily and verbal association. It was laid down in Savatthi, concerning Thullananda, regarding the matter of instigation, saying, "Venerable ones, you should live in association, do not live separately." The rest here too should be understood in the same way as stated in the tenth. The explanation of the second training rule concerning bad conduct is finished. 14. The explanation of the training rule concerning schism, etc. In the four rules concerning schism, etc., the decision should be understood in the same way as stated. However, a bhikkhuni does not actually break the Sangha, but she strives for schism and follows it. "Venerable ones, seventeen Sanghadisesa rules have been recited" – these were laid down concerning bhikkhus, seven are common, ten are not common, thus seventeen. "The penance should be performed in both Sanghas" means for a bhikkhuni, even if she conceals an offense, there is no such thing as 'parivāsa' (probation), concealment... And no minor offense is incurred, Therefore, whether concealed or unconcealed, only one fortnight's penance must be observed. That, by the bhikkhunīs, having purified their own boundary, or within the monastery boundary, or by those unable to purify, within a partial boundary, with the utmost limit, having assembled a group of four, it must be given. If there is one offense, according to that one, if there are two or three, or many, or of one basis, or of various bases, according to each of those, from the types of offenses, with their basis, class, and name, as stated in the Bhikkhunī Pātimokkha commentary, whatever one desires, taking that, the application should be made. Herein, this is merely an example for the first offense: That bhikkhunī who has incurred an offense, having approached the assembly of bhikkhunīs, having arranged her upper robe over one shoulder, having bowed at the feet of the senior bhikkhunīs, having squatted, having raised her clasped hands, she should be addressed thus: "Venerable sirs, I have incurred one offense, a 'boasting' offense. Therefore, Venerable sirs, I request from the Saṅgha a fortnight's penance for this one 'boasting' offense." Having caused her to request thus three times, a competent and capable bhikkhunī should inform the Saṅgha: "May the Saṅgha, Venerable sirs, hear me. This bhikkhunī, of such-and-such a name, has incurred one offense, a 'boasting' offense. She requests from the Saṅgha a fortnight's penance for this one 'boasting' offense. If it is fitting for the Saṅgha, may the Saṅgha grant to this bhikkhunī, of such-and-such a name, a fortnight's penance for this one 'boasting' offense. This is the motion. "May the Saṅgha, Venerable sirs, hear me. This bhikkhunī, of such-and-such a name... (etc.) A second time... (etc.) A third time I state this matter. May the Saṅgha, Venerable sirs, hear me... (etc.) She should speak. The Saṅgha has granted to this bhikkhunī, of such-and-such a name, a fortnight's penance for this one 'boasting' offense. The Saṅgha agrees, therefore it is silent. Thus I hold this to be so." At the conclusion of the formal act, having undertaken, "I undertake the practice, I undertake the penance," having informed the Saṅgha, she should reside for that period with the prescribed practice. When bhikkhunīs have gone away, either there or in the Sangha's midst, with one bhikkhunī, or with a second one, it should be deposited, saying: "I deposit the observance, I deposit the mānatta." But with another arriving one, having informed her, it should be deposited. From the time of deposition, she stands in the normal state. Then, just before dawn, by four bhikkhunīs, taking that bhikkhunī, having passed two clod-throws beyond the village precincts and the bhikkhus' monastery precincts, having gone down from the main road, in a place concealed by bushes and so forth, she should sit. Four bhikkhus should also go there. Having gone, they should sit separately, not far from the bhikkhunīs. Then, by that bhikkhunī, having undertaken the observance in the manner stated, she should first inform the bhikkhunī Sangha thus: "Venerable sirs, I incurred one offense, a grave matter. I requested the Sangha for a mānatta for one offense, a grave matter. The Sangha granted me a mānatta for one offense, a grave matter. I am undergoing the mānatta. I declare, venerable sirs, 'She declares,' may the Sangha hold me thus." Then, having gone to the bhikkhus' Sangha, it should be informed thus: "Venerable sirs, I incurred one offense... I declare, venerable sirs, 'She declares,' may the Sangha hold me thus." Having informed, she should sit with the bhikkhunī Sangha itself. From then on, even if bhikkhus have departed,