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and "knowing it to have bhikkhus" - these are the two supplementary rules here. For doubt in a monastery with bhikkhus, and for perception of bhikkhus in a monastery without bhikkhus, and for doubt, there is an offense of wrong-doing. But in both kinds of cases, with the perception of no bhikkhus, or entering after asking an existing bhikkhu, or looking for the head of the bhikkhunis who entered first, or where bhikkhunis are assembled, with the perception "I am going to them," or if the path goes through the monastery, and one goes by that, in times of danger, and for the insane, etc., there is no offense. Being a monastery with bhikkhus, perception of it having bhikkhus, crossing the stated boundary, absence of an authorized reason - these are the four factors here. Origin from admonition, action and non-action, release by perception, with intention, an offense by enactment, bodily action, verbal action, three intentions, three feelings. The explanation of the training rule concerning entering a monastery is finished. 2. The explanation of the training rule concerning reviling a bhikkhu. In the second [rule], "should revile" means by any of the ten grounds for reviling, one should revile, either in person or in absence. Should abuse. should cause fear to arise in her. Pācittiya: For her acting thus, there is a pācittiya. In Vesālī, concerning the group of six bhikkhunīs, regarding the matter of abusing Venerable Upāli, it was laid down. A tikapācittiya. For an unordained person, a tikadukkaṭa. Except for one who is teaching the Dhamma, and for the insane, etc., there is no offense. Being ordained, abusing and reviling, the absence of teaching the Dhamma, etc.— these are the three factors here. The origin, etc., are similar to the offense of taking what is not given. This, however, is painful feeling. The explanation of the training rule concerning abusing a bhikkhu is finished. 3. Explanation of the training rule concerning reviling a group In the third, "caṇḍikā" means angry. "Gaṇa" means the assembly of bhikkhunīs. "Paribhāseyya": Here, for one who reviles anywhere, saying, "These are fools, these are ignorant, they do not know action, or the fault of action, or the success of action, or the failure of action," there is a pācittiya. In Sāvatthī, concerning Thullanandā, regarding the matter of reviling a group, it was laid down. For one who reviles many or one or an unordained person, there is a dukkaṭa. The rest is similar to the second. The explanation of the training rule concerning reviling a group is finished. 4. Explanation of the training rule concerning one who has been invited to decline In the fourth, "invited" should be understood in the manner stated for a group meal. "Declined" should be understood in the manner stated for the pavāraṇā training rule. Pācittiya: For her, having set aside the pre-meal period, for accepting any other solid food, apart from gruel and the three kinds of time-limited foods, for the purpose of eating, there is a dukkaṭa upon acceptance. Upon each act of eating, there is a pācittiya. In Sāvatthī, concerning many bhikkhunīs, regarding the matter of eating elsewhere, it was laid down. For accepting or eating the three kinds of time-limited foods for the purpose of food, there is a dukkaṭa. But for one who, being invited but not having declined, drinks gruel, eats after informing the owner, consumes the three kinds of time-limited foods when there is a reason, for her, and for the insane, etc., there is no offense. Whether invited or declined, or both, what is stated for the pre-meal period The swallowing of a morsel of food, Not asking the owners— These are the three factors here. Arising from a journey. For one invited, if she eats without asking, An offense may arise, Which is an act or non-act. For one who has been offered, Whether she has had it made allowable or not, If she consumes it, an offense may arise, Which is an act. Not released by perception, Without intention, An offense by rule. Bodily action, Verbal action, With three intentions, With three feelings. The explanation of the training rule concerning those who have been offered is finished. 5. The explanation of the training rule concerning the family-jealous nun. In the fifth, stinginess towards a family is family-stinginess. She has family-stinginess, Or she is jealous of a family— Thus, a family-jealous nun. "Assā" means one who is such. "Pācittiya" means For her, If she speaks ill of a family to nuns, saying, "Why should nuns go to a family that wishes to give requisites to nuns?" Or if she speaks ill of nuns to a family, saying, "Why should these (nuns) give anything to those (nuns)?"— It is a pācittiya offense. It was laid down in Sāvatthī Concerning a certain nun, Regarding a story of family-jealousy. For one who, without jealousy, Points out an existing fault, And for the insane, etc., there is no offense. The desire for nuns to not gain, Or speaking ill of nuns to a family, Or speaking ill of a family to nuns— These are the two factors here. The origins, etc., are similar to the rule on taking what is not given. But this (offense) is accompanied by painful feeling. The explanation of the training rule concerning the family-jealous nun is finished. 6. The explanation of the training rule concerning a residence without bhikkhus. In the sixth, If, within half a yojana from the nun's residence, There are no bhikkhus residing who can give admonition, Or if the path is unsafe And it is not possible to go without danger, This is called a residence without bhikkhus. There, If she thinks, "I will reside for the Rains," And performs actions like preparing a lodging, Providing water, etc., It is a dukkaṭa offense. With the rising of dawn, It is a pācittiya offense. This is the summary here. The detailed explanation, however, Is stated in the Samantapāsādikā (Pācittiya Commentary, pp. 144 ff.). Regarding the. In Sāvatthī, concerning many bhikkhunīs, a rule was laid down regarding dwelling during the rains in a residence without bhikkhus. Where, however, bhikkhus who had entered the rains retreat had departed, or had gone astray, or had died, or had gone over to another party, for one dwelling there, in times of danger, and for the insane and so forth, there is no offense. The state of being a residence without bhikkhus, the entering of the rains retreat, and the rising of dawn— these are the three factors here. The origins and so forth are just like (those concerning) sheep's wool. The explanation of the training rule concerning a residence without bhikkhus is finished. 7. The explanation of the training rule concerning Invitation (Apavāraṇā). In the seventh (rule), "having completed the rains retreat" means having completed the three months, either the former or the latter. "Both Sanghas" means in the Bhikkhunī Sangha and in the Bhikkhu Sangha. This is the decisive explanation here – Bhikkhunīs, having assembled on the fourteenth (day), should establish a motion, either a universal motion (saying): "May the Sangha, venerable ones, listen to me. Today is the fourteenth, the day of Invitation. If it is suitable for the Sangha, may the Sangha invite." or a three-declaration motion (saying): "May it invite with three declarations." or, if there is an obstacle, a two-declaration or similar motion (saying): "May it invite with two declarations, with one declaration, or with those of the same seniority." If a universal motion has been established, then one should invite in due order, having said once: "Venerable ones, I invite the Sangha concerning what has been seen, or heard, or suspected. May the venerable ones speak to me out of compassion. Seeing (an offense), I will rectify it." (Cūḷava. 427) or having said two or three times: "For a second time, venerable ones, the Sangha... (etc.)... For a third time, venerable ones, the Sangha... (etc.)... I will rectify it." For a three-declaration motion, the declaration should not be omitted. For two-declaration or similar motions, it is permissible to increase (the declarations), but not permissible to omit them. Having thus invited in the Bhikkhunī Sangha, right there one bhikkhunī should be appointed by a motion-with-a-second-declaration procedure, as stated in the Bhikkhunī Khandhaka (Cūḷava. 427), to invite the Bhikkhu Sangha on behalf of the Bhikkhunī Sangha. By that appointed bhikkhunī, on the fifteenth (day), taking the Bhikkhunī Sangha, having approached the Bhikkhu Sangha, (she should arrange her robe) over one shoulder. Having arranged the upper robe, having raised the joined hands, thus should it be said: "Venerable sirs, the Bhikkhunī Saṅgha invites criticism from the Bhikkhu Saṅgha concerning what has been seen, or heard, or suspected. Let the venerable Bhikkhu Saṅgha speak out of compassion for the Bhikkhunī Saṅgha. Seeing it, we will rectify it. A second time, venerable sirs... A third time, venerable sirs... Seeing it, we will rectify it." Thus should the Pavāraṇā be made. If the Bhikkhunī Saṅgha of five is not complete, by four or by three, setting aside the group motion, by two, without a motion, they should invite criticism from each other. By one, it should be resolved: "Today is my Pavāraṇā." But having gone to the monastery: "Venerable sirs, the bhikkhunīs invite criticism from the Bhikkhu Saṅgha concerning what has been seen, or heard, or suspected. Let the venerable Bhikkhu Saṅgha speak out of compassion for the bhikkhunīs. Seeing it, they will rectify it." And, "Venerable sirs, I invite criticism from the Bhikkhu Saṅgha concerning what has been seen, or heard, or suspected. Let the venerable Bhikkhu Saṅgha speak to me out of compassion. Seeing it, I will rectify it." And thus it should be said three times. If the Bhikkhu Saṅgha is not complete: "Venerable sirs, the Bhikkhunī Saṅgha invites criticism from the venerable ones concerning what has been seen, or heard, or suspected.