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or bhikkhunīs (except for the second one), the mānatta is considered to have been undergone in both Sanghas. Until dawn does not rise, whoever she first sees, a bhikkhu or a bhikkhunī, she should inform them. When dawn has risen, having deposited the observance, she should go to the dwelling. Thus, fifteen dawns should be taken. But for one who has not deposited the observance, if there are no arriving ones, having informed four bhikkhus and bhikkhunīs daily, if there are arriving ones, informing all the arriving ones, for fifteen days, in the section on probation (Cūḷavagga . 75 onwards) should be properly observed in the manner stated. This is the summary here. The detailed explanation is given in the Samantapāsādikā (Cūḷavagga Commentary, 75 onwards). As for a bhikkhunī who has undergone the mānatta, when a bhikkhunī has thus undergone the mānatta, then the abbhāna ceremony should be performed for her where there is a sangha of twenty bhikkhunīs, as stated. The rest is clear. In the Kaṅkhāvitaraṇī, the commentary on the Pātimokkha, In the Bhikkhunī Pātimokkha, The commentary on the Saṅghādisesa is finished. The Nissaggiya Section 1. Commentary on the Pattasannicaya Training Rule Among the Nissaggiyas, in the first of the initial section, "should make a collection of bowls" means should make a collection of bowls, or should keep a bowl that is not suitable for adhiṭṭhāna without having made adhiṭṭhāna or vikappana for one day. It was laid down in Sāvatthī concerning the group of six bhikkhunīs, regarding the story of collecting bowls. The rest of the narrative path should be understood in the manner stated in the commentary on the Bhikkhu Pātimokkha. There, there is an offense for exceeding ten days, here, for exceeding one day. This is the only difference between that and this. The rest is similar. The commentary on the Pattasannicaya Training Rule is finished. 2. Commentary on the Akālacīvara Training Rule In the second, "untimely robe" means a robe that arises at a time other than the kathina months when the kathina is spread, or at a time other than the robe month when the kathina is not spread, or even if it is given at the right time, it is given with a designation. "Given with a designation" means given by saying "let those who have arrived divide it," or by saying "this is for the Sangha, this I give to you," or given by placing it at the foot out of a desire to give. This untimely robe, when a bhikkhunī causes it to be divided by making adhiṭṭhāna of it as a "timely robe," there is an offense of dukkata in the act, and what she herself has received becomes nissaggiya. Even after receiving it back after relinquishing it, it should be used in the same way as it was received. The same method applies to other such training rules. It was laid down in Sāvatthī concerning Thullanandā, regarding the story of dividing an untimely robe by making adhiṭṭhāna of it as a "timely robe." When there is doubt about an untimely robe, a timely robe And for the perception of an out-of-season robe, and for doubt, a dukkaṭa. In both cases, with the perception of an in-season robe, and for the insane and others, no offense. Being an out-of-season robe, having that perception, having consecrated it as "in-season robe" and causing it to be divided by trickery, and obtaining it – these are the four factors here. Its origin and so forth are similar to taking what is not given. The explanation of the training rule concerning out-of-season robes is finished. 3. The explanation of the training rule concerning exchanging robes. In the third, "handa" means "take". "Should snatch" means, if she herself snatches, even if many are tied up and placed, there is one offense; in other cases, offenses according to the number of items. But in causing to snatch, even if many are snatched by one command, there is only one offense. This was laid down in Sāvatthī concerning Thullanandā, regarding the matter of exchanging a robe and snatching it. It is with a command, a triple pācittiya. For other requisites, a triple dukkaṭa. Even for a robe of an unordained one, it is a triple dukkaṭa. But for one who takes what is given by her, or takes her trust, for her, and for the insane and others, there is no offense. Being an ordained nun, the exchanged robe not having undergone vikappana, and snatching it or causing it to be snatched with the perception of it being one's own – these are the three factors here. Its origin and so forth are similar to taking what is not given, but this one is painful. The explanation of the training rule concerning exchanging robes is finished. 4. The explanation of the training rule concerning requesting something else. In the fourth, "having requested" means having made known, or having asked, "Bring this thing." "Should request something else" means, having rejected what was previously requested by saying, "What is difficult for you, venerable one? What should be brought?", and wishing to take that and something else, she should request something else from that. For that request, there is a dukkaṭa. By obtaining it, it becomes nissaggiya. This was laid down in Sāvatthī concerning Thullanandā, regarding the matter of requesting something else after requesting something else. It is a triple pācittiya. For not something else, a double dukkaṭa. But for not something else, with the perception of not something else, if that is insufficient, again that very thing, and if there is a purpose with something else, that and something else together, and what was requested, If from that something else is more valuable, having shown this advantage, and making known purely something else, for the insane and so forth, there is no offense. Desire to take by trickery, making known to another, acquisition—these are the three factors here. The origins and so forth are similar to the 'sending messages' rule. The explanation of the training rule concerning making known something else is finished. 5. The explanation of the training rule concerning exchanging for something else In the fifth (rule), "having exchanged for something else" means with one's own allowable requisites, (saying) "bring this (named thing)", having caused something else to be exchanged. "She might exchange for something else" means thinking "having given me this, he will bring something else," (she says) "I have no use for this, bring me this (named thing)," and from that, she might exchange for something else. For her, in the act of exchanging, there is a dukkata offense. Upon acquisition, what is brought with that or another price becomes subject to relinquishment. The rest is similar to the fourth (rule). The explanation of the training rule concerning exchanging for something else is finished. 6. The explanation of the first training rule concerning exchanging for something belonging to the Sangha In the sixth (rule), "given for another's purpose" means given for the purpose of another. "Designated for another" means given having designated it for another. "Belonging to the Sangha" means dedicated to the Sangha. "With a requisite" means with an allowable item. "She might exchange for something else" means (saying) "you should use this (named thing)," whatever requisite was given having designated and specified it, she might exchange for something else from that. For her, in the act, there is a dukkata offense. Upon acquisition, it is subject to relinquishment. Concerning many bhikkhunis in Savatthi, it was laid down in the case of exchanging for something else with such a requisite, a threefold pacittiya offense, a twofold dukkata offense in the case of not for another's purpose. But in that, with the perception of "not for another's purpose," for one who offers the remainder, for one who offers, having consulted the owners (saying) "it was given by you for this purpose, and we have this (named) use for it," when bhikkhunis abandon even the monastery and depart, for those who offer in such emergencies, and for the insane and so forth, there is no offense. The rest is similar to the fourth (rule). The explanation of the first training rule concerning exchanging for something belonging to the Sangha is finished. 7. The explanation of the second training rule concerning exchanging for something belonging to the Sangha In the seventh, "by request" means even by one's own request. This alone is the difference here; the rest is the same as the sixth. The explanation of the second rule concerning communal acquisition is finished. 8. Explanation of the first rule concerning group acquisition. In the eighth, "by the general public" means by what is given to the group. This is the difference here from the sixth. The explanation of the first rule concerning group acquisition is finished. 9. Explanation of the second rule concerning group acquisition. In the ninth, "by request" is an addition to the eighth. The rest in both is the same as the sixth rule. The explanation of the second rule concerning group acquisition is finished. 10. Explanation of the rule concerning individual acquisition. In the tenth, "by an individual" means by what is given to one bhikkhunī. "By request" means by one's own request. "Should acquire something else" means if, having been given something for a specific purpose, she acquires something else, there is a dukkata offense in the attempt, and it becomes nissaggiya upon acquisition. It was laid down in Sāvatthī concerning Thullanandā, regarding the matter of acquiring something else with such requisites. The rest is the same as the sixth. The explanation of the rule concerning individual acquisition is finished. The first chapter on bowls. 11. Explanation of the rule concerning heavy robes. In the first of the second, "heavy robe" means a robe for the cold season. "Up to four *kaṃsa*" means a *kaṃsa* is worth four *kahāpaṇa*, therefore it is worth sixteen *kahāpaṇa*.