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Having spent the Rains, the absence of an authorized reason, and not exceeding five leagues— these are the three factors here. The origin and so on are similar to the first pācājika, but this is an act of omission, and a painful feeling. The explanation of the training rule on not departing on a journey is finished. The Tuvaṭṭa Chapter, the fourth. 5. The Cittāgāra Chapter 1. The explanation of the training rule on a royal residence In the first of the Cittāgāra Chapter, “royal residence” means the king’s pleasure house. “Cittāgāra” means a pleasure picture hall. “Ārāma” means a pleasure grove. “Uyyāna” means a pleasure park. “Pokkharaṇī” means a pleasure pond. “For seeing”: for one who goes with the thought, “I will see something in these,” there is a dukkaṭa at every step. Where she stands and sees, if she sees all five without lifting her foot, there is only one offense. But if she looks at each one, the offenses are counted by the number of neck-turning efforts, not by the number of eye-openings. This was laid down concerning the group of six bhikkhunīs in Sāvatthī who went to see a pleasure picture hall. For a bhikkhu, there is a dukkaṭa everywhere. The rest of the determination should be understood in the manner stated in the training rule on seeing dances. The explanation of the training rule on a royal residence is finished. 2. The explanation of the training rule on using a high seat In the second, “āsandī” is said to mean a seat exceeding the proper measure. “Pallaṅka” is said to be made with a collapsible frame. Here, in “may use,” the pācittiya should be understood by the number of efforts of sitting or lying down. Concerning many bhikkhunīs in Sāvatthī who used a high seat or couch. was laid down concerning a cow-stall, for one who uses it after cutting off the legs of a chair, or breaking the cross-bars of a couch, and for the insane and so forth, there is no offense. Being a chair or a couch, and sitting or lying down, these are the two factors here. Its origin and so forth are like the sheep's wool. The explanation of the training rule concerning using a chair is finished. 3. Explanation of the training rule concerning spinning thread In the third, "thread" means one of the six. "Should spin" means that for as much as is drawn by hand, when it is wound on the spindle, there is one offense. Indeed, it is with reference to this that in the word-division (Pāci. 988) "ujjavujjave" (at each pull) is stated. It was laid down in Sāvatthī, concerning several bhikkhunīs, regarding the matter of spinning thread; in all preliminary efforts, starting from picking cotton before spinning, there is a dukkaṭa for each count of hand-turns. For one who spins spun thread, and for the insane and so forth, there is no offense. Not being spun, and spinning, these are the two factors here. Its origin and so forth are like the sheep's wool. The explanation of the training rule concerning spinning thread is finished. 4. Explanation of the training rule concerning lay service In the fourth, "lay service" means service for laypeople. Even if one's parents do not have any work done by oneself, but one prepares gruel and so forth for them, in the preliminary efforts, by count of effort, dukkaṭas are incurred, and for gruel and so forth, by count of portions, for edibles and so forth, by count of cakes, a pācittiya is incurred. It was laid down in Sāvatthī, concerning many bhikkhunīs, regarding the matter of performing service for laypeople; when gruel-drinks or meals for the Saṅgha, or stupa offerings, are being made by people, for one who prepares gruel and so forth as their helper, and for one who does the same for her own attendant, and for the insane and so forth, there is no offense. Performing lay service, and the absence of an authorized reason, these are the two factors here. Its origin and so forth are like the sheep's wool. The explanation of the training rule concerning lay service is finished. 5. Explanation of the training rule concerning a legal dispute In the fifth, "legal dispute" It is one of the four. "Pācittiya" means here, just as in sewing a robe, as soon as the burden is laid down, it is a pācittiya. There is no delay even for a single day. It was laid down in Sāvatthī, concerning Thullanandā, on the matter of not settling a dispute. The rest here should be understood in the same way as stated in the rule concerning sewing robes. The explanation of the rule concerning disputes is finished. 6. Explanation of the Rule concerning Giving Food In the sixth, "with her own hand" means with her body, or with something connected to her body, or with something relinquished. Excluding the five co-religionists, to others, apart from water and tooth-sticks, giving anything edible, it is a pācittiya. It was laid down in Sāvatthī, concerning Thullanandā, on the matter of giving food and edibles to a layperson. For water and tooth-sticks, it is a dukkaṭa. But for her who causes to be given, but does not give herself, who gives by placing it nearby, who gives an external application, for her, and for the insane and so on, there is no offense. Edible, apart from water and tooth-sticks; giving with one's own hand to another, excluding the five co-religionists— these are the two factors here. The origins and so on are similar to the sheep's wool rule. The explanation of the rule concerning giving food is finished. 7. Explanation of the Rule concerning the Residence Robe In the seventh, "residence robe" means a robe given with the thought: "Let the bhikkhunīs in season use it." "Without relinquishing" means on the fourth day, having washed it, without giving it to another, even to a novice nun in season. "Pācittiya" means for her who uses it without relinquishing it thus, it is a pācittiya. It was laid down in Sāvatthī, concerning Thullanandā, on the matter of using a residence robe without relinquishing it. It is a triple pācittiya. If relinquished, it is a double dukkaṭa. But for her who uses it with the perception that it has been relinquished, or again, in due course, or due to the absence of other bhikkhunīs in season, or for one whose robe has been stolen or lost, or in times of danger, and for the insane and so on, there is no offense. Being a residence robe, being the fourth day, washing and not relinquishing, and the absence of an authorized reason— these are the four factors here. The origins and so on... are like those of the kathina, but this is an act and a non-act. The explanation of the training rule concerning the dwelling-robe is finished. 8. The explanation of the training rule concerning the dwelling-monastery In the eighth, 'dwelling' means a monastery with a bolted door. 'Without entrusting' means without giving it for protection, without asking, 'You should look after this,' is the meaning. Here, regarding 'she departs on a journey, it is a pācittiya,' for a nun departing from her own village to another village even for a single night's stay, when she merely crosses the boundary of a fenced dwelling, or the precincts of an unfenced one, with the first step, it is a dukkata; with the second, it is a pācittiya. It was laid down in Sāvatthī concerning Thullanandā, regarding her departing on a journey without entrusting the dwelling. It is a triple pācittiya. If it is not a monastery with a bolted door, it is a dukkata. If it is entrusted, it is a double dukkata. However, there is no offense for one who perceives it as entrusted, when there is danger, when she seeks a guardian but does not find one, for a sick person, in emergencies, and for mad persons, etc. Here, these are the three factors: it being a monastery with a bolted door, departing in the manner stated, and the absence of an authorized reason. Its origins, etc., are like those of the kathina, but this is an act and a non-act. The explanation of the training rule concerning the dwelling-monastery is finished. 9. The explanation of the training rule concerning learning animal arts In the ninth, 'animal art' means any external art that is not beneficial, such as elephant, horse, chariot, archery, or other crafts, Atharvanic spells, binding, subduing, drying up, incantations, antidotes, and other such applications that harm others. Here, regarding 'she should learn,' when she learns it from anyone, by way of words, etc., it is a pācittiya for each word and each letter. The explanation of the training rule concerning learning animal arts is finished. 10. The explanation of the training rule concerning teaching animal arts In the tenth, the word 'should teach' is the distinction. Both were laid down in Sāvatthī concerning the group of six nuns and many other nuns, regarding the matter of learning and teaching animal arts. In writing, and in memorizing, for the purpose of protection and all protective chants like those for yakkhās, nāga-circles, etc., and for the insane, etc., there is no offense. Being a low art, learning and reciting, absence of an authorized reason - these are the three factors in both cases here. The origins, etc., are similar to the rules for each word. The explanation of the training rule concerning the recitation of low arts is finished. The fifth chapter is Cittāgārava. 6. The Chapter on Monasteries 1. The explanation of the training rule concerning entering a monastery. In the first [rule] of the Ārāma chapter, "a monastery with bhikkhus" means that place where bhikkhus dwell even at the root of a tree. "Without asking" here means without asking any of the bhikkhus, novices, or monastery attendants. For one who crosses the boundary of a fenced monastery, or enters the precinct of an unfenced one, there is an offense of wrong-doing at the first step, and an offense of expiation at the second step. Concerning many bhikkhunis in Sāvatthī, it was laid down regarding the case of entering a monastery without asking. "Without asking an existing bhikkhu"