English
In the ninth (rule), "should curse" means should make an oath. There, by saying "May I be reborn in hell, may he/she be reborn in hell" and so on, she is said to curse with hell. The meaning is, she reviles. "A laywoman..." Saying "Oh, may you be a laywoman!" and such things, by the holy life. For her every word, a pācittiya. It was laid down in Sāvatthī concerning Caṇḍakāḷī, in a case of such cursing. A triple pācittiya. For an unordained one, a triple dukkaṭa. Cursing by an animal birth, or by the realm of ghosts, or by human misfortune, is a dukkaṭa. For those intent on welfare and Dhamma instruction, and for the insane and so forth, there is no offense. Cursing by hell or by the holy life, being ordained, and the absence of being intent on welfare and Dhamma, etc. These are the three factors here. The origins and so forth are similar to the eighth. The explanation of the training rule on cursing others is finished. 10. Explanation of the training rule on weeping. In the tenth, "having struck" means having hit with hands and so forth. Only by doing both is there a pācittiya. It was laid down in Sāvatthī concerning Caṇḍakāḷī, in a case of striking oneself and weeping. Merely striking or merely weeping is only a dukkaṭa. For one afflicted by loss of relatives, illness, or wealth, merely weeping and not striking, and for the insane and so forth, there is no offense. Striking oneself, and weeping, these are the two factors here. The origins and so forth are similar to the admonition. But this is an action. The explanation of the training rule on weeping is finished. The Second Chapter on Night and Darkness. 3. The Chapter on Nakedness. 1. Explanation of the training rule on nakedness. In the first of the Chapter on Nakedness, "naked" means unclothed or uncovered. Thus, for one bathing, in all attempts, it is a dukkaṭa. At the completion of the bath, it is a pācittiya. It was laid down in Sāvatthī concerning many bhikkhunīs, in a case of such bathing. If the bathing robe or outer robe is torn or lost, or if bathing in such dangerous situations, thinking "seeing this valuable thing, thieves might take it," and for the insane and so forth, there is no offense. Nakedness, absence of an authorized reason, and completion of the bath, these are the three factors here. The origins and so forth are similar to the sheep's wool. The explanation of the training rule on nakedness is finished. 2. Training rule on bathing robe Explanation of the Adavaṇṇanā In the second, in Sāvatthī, concerning the group of six bhikkhunīs, it was laid down regarding the wearing of immeasurable bathing cloths. All the rest here should be understood in the same way as stated in the rule on the sitting cloth in the Jewel Chapter. The explanation of the rule on the bathing cloth is finished. 3. Explanation of the Rule on Sewing Robes In the third, "having unstitched" means having unstitched a poorly sewn robe for the purpose of re-sewing it. "Without impediment" means when there is not even one of the ten impediments. "Except for four or five days" means if, after five days from the day of unstitched, she resolves, "I will not sew, nor will I make an effort to have it sewn," then there is an offense of pācittiya. In Sāvatthī, concerning Thullanandā, it was laid down regarding unstitched robes not being sewn. There is an offense of tikapācittiya. For an unordained person, there is a tikadukkaṭa. Similarly, for both in the case of other requisites. But for one who has an impediment, or who searches and finds nothing, or who, while doing it, exceeds five days—for her, and for a sick person, and in emergencies, and for the insane and so forth, there is no offense. The robe being a lower garment, an upper garment, or a supplementary robe; being owned by an ordained person; unstitched or having it unstitched for sewing; exceeding five days except for an authorized reason; and the resolution to abandon the task—these are the five factors here. The origin and so forth are similar to the admonition. The explanation of the rule on sewing robes is finished. 4. Explanation of the Rule on the Saṅghāṭī-cāra In the fourth, "five days" is pañcāhaṃ, and "for five days" is pañcāhikaṃ. "Saṅghāṭī-cāra" is the movement of the saṅghāṭīs, meaning the rotation of these five robes: the three robes (which are called 'saṅghāṭī' because they are put together for use or for airing), the bathing cloth, and the saṃkaccika. "Should exceed, pācittiya" means if, at the rising of the sun on the sixth day, one robe is not rotated as stated, there is one offense; for five, there are five. In Sāvatthī, concerning many bhikkhunīs, regarding putting aside a robe and being It was laid down concerning a nun departing for a journey in the countryside without a companion. A *tikapācittiya* offense. If the five days are not exceeded, a *dvikadukkaṭa* offense. But if, with the perception that the time is not exceeded, on the fifth day, she wears, or puts on, or displays five robes; for a sick nun; or in such dangers as, "This robe of mine is valuable; it cannot be kept in such a danger of thieves"; and for the insane and so forth, there is no offense. One of the five robes, the exceeding of five days, the absence of an authorized reason, and not changing it— these are the four factors here. The origins and so forth are similar to the *kathina* (rules). The explanation of the training rule concerning wearing the outer robe is finished. 5. The explanation of the training rule concerning a transferable robe. In the fifth, "transferable robe" means a robe that should be transferred, meaning one of the five robes belonging to another, taken without asking, and which must be returned. "Should wear" means if she wears it or puts it on, it is a *pācittiya* offense. It was laid down in Sāvatthī concerning a certain nun, regarding the case of a nun taking another's robe and wearing it without asking. A *tikapācittiya* offense. For an unordained person, a *tikadukkaṭa* offense. But if it was given by her, or she asked for it, or she was robbed and lost her robes, or she wears it in such dangers as, "This robe of mine is valuable; it cannot be kept in such a danger of thieves," for her, and for the insane and so forth, there is no offense. The robe being transferable, belonging to an ordained nun, the absence of an authorized reason, and wearing it— these are the four factors here. The origins and so forth are similar to the first *kathina* (rule), but this is an action-inaction (offense). The explanation of the training rule concerning a transferable robe is finished. 6. The explanation of the training rule concerning robes for a group. In the sixth, "for the group" means for the community of nuns. "Gain of robes" means a robe to be received later, even if it is not subject to *vikappana*. "Should cause an obstacle" means she should strive in such a way that those who wish to give do not give. "Pācittiya" means if, due to her words, they do not give, it is a *pācittiya* offense for the nun. which. It was laid down in Sāvatthī concerning Thullanandā, regarding the matter of causing an obstacle to the acquisition of robes for the community. For other requisites, it is a dukkaṭa. But even if it is the acquisition of robes by one nun for many, it is a dukkaṭa. For one who prevents by showing an advantage, saying, "You will give them at an appropriate time," and for the insane and so forth, there is no offense. The three factors here are: the latter state of being subject to distribution, the maturity of the Saṅgha, and causing an obstacle without showing an advantage. The origins and so forth are similar to taking what is not given. The explanation of the training rule concerning robes for the community is finished. 7. Explanation of the Training Rule Concerning Obstruction In the seventh, "distribution of robes in accordance with the Dhamma" means the distribution of robes made by the entire Saṅgha having assembled. "Should obstruct" means should prevent. For one who prevents thus, there is a pācittiya. It was laid down in Sāvatthī concerning Thullanandā, regarding the matter of obstructing the distribution of robes in accordance with the Dhamma. For one who is in doubt about what is in accordance with the Dhamma, and for one who perceives what is not in accordance with the Dhamma as in accordance with the Dhamma and is in doubt, it is a dukkaṭa. In both cases, for one who perceives what is not in accordance with the Dhamma, for one who obstructs by showing an advantage, and for the insane and so forth, there is no offense. The three factors here are: the distribution of robes being in accordance with the Dhamma, the perception of it as in accordance with the Dhamma, and obstructing without an advantage. The origins and so forth are similar to taking what is not given. The explanation of the training rule concerning obstruction is finished. 8. Explanation of the Training Rule Concerning Giving Robes In the eighth, "robes of a recluse" means a prepared lower robe or upper robe. Having set aside such, for one who gives to anyone, whether a householder or a renunciant, other than the five co-Dhamma practitioners and one's parents, having relinquished it, there is a pācittiya. It was laid down in Sāvatthī concerning Thullanandā, regarding the matter of giving a recluse's robe to a householder. For a bhikkhu, it is a dukkaṭa. For one who gives even having relinquished it to parents, for one who gives to others only temporarily, and for the insane and so forth, there is no offense. The three factors here are: it being a recluse's robe, giving to others apart from co-Dhamma practitioners and parents, and its not being temporary. These are the three factors. The origin and so on are similar to those for taking what is not given. The explanation of the training rule concerning the offering of robes is finished. 9.