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Only this much is said in the commentaries, yet the word-meanings and so on are also obtainable. In the "Anugaṇṭhipada," it is said, "other coverings, etc., are not mentioned because they are not permissible." And it is said, "To correlate with 'a bed or a chair in a monastery or in the precincts of a monastery,' 'although it is said, yet' and so on was begun." And this is merely a precinct, "at the foot of a tree"; there is nothing to be said there. 118. It is permissible to go even without asking. There is no offense for one who goes unintentionally, but asking is a duty, and for one who intentionally does not ask, there is an offense of wrong-doing for breaking the duty. It is like a wrong-doing for one who spreads a communal bed in a personal lodging, or a personal bed in a communal lodging, and then goes. Why? Because it is said, "Only the bed would be destroyed." Here, however, "obstructed" (palibuddhaṃ) and "obstructed person" (palibuddho) are both present. The explanation of the second lodging rule is finished. 6. Explanation of the "Anupakhajja" Rule 121. Some say that only the elders among the group of six are "thera bhikkhus." In "after washing the feet" and so on, the meaning is to be connected for one entering, from the foot-washing stone up to the bed or chair, or for one going out to urinate, up to the place of urination. should be done. This being so, it should not be said "or for one going out to urinate," but it should be said "or for one going out from the place of urination." "Place of urination" is in some books. For thus in the Mātikā Commentary (Kankha. Attha. Anupakhajja Sikkhāpada Vaṇṇanā) "For one entering, from the foot-washing stone up to the bed/couch; for one going out, from the bed/couch up to the place of urination, that is the precinct," it is said. Therefore, "for one entering after washing the feet, and for one going out to urinate, from the foot-washing stone placed at the door, and from the place of urination to the bed/couch" is a reading in some books. That is not the correct reading. Why? Because the precinct of the bed/couch has been stated. For one entering, the precinct is up to the bed/couch; for one going out, from there up to the place of urination, the latrine, the walking-place— in this sense, as it corresponds, such is the reading, says the teacher. 122. "Excluding the precinct" means excluding the precinct mentioned here. It is written, "even in the precinct of seeing and hearing, for one spreading." The commentary on the Anupakhajja training rule is finished. 7. Commentary on the Nikkaḍḍhana training rule 126-7. "Six or seven compartments" here refers to the door compartment. Even after hearing the word "go out," if one goes out by one's own will, there is no offense; here, the fire-hall and so on is the precinct. The commentary on the Nikkaḍḍhana training rule is finished. 8. Commentary on the Vehāsakuṭi training rule 129. It is written, "even a balance given at the neck-height of a person of average size is a high dwelling," but it is said, "that is not intended here." The commentary on the Vehāsakuṭi training rule is finished. 9. Commentary on the Mahallakavihāra training rule 135. "Up to the door-frame" means near the door, up to the wall, that is the meaning, it is well said. "The measure of the door's width" means, because the reach of the hand is intended, because the precinct of the door's width all around is taken, it is also an incomplete precinct. "Makes light" means joins light, closes light, that is the joining. these are called light-junctions. In the work of plastering windows and doors, there is no need for a place without green plants. 136. Bricks are bricks, tiles, stones, etc., for roofing. "On the roof" means first, one should cover it completely once, then, binding it to the roofing beams, it should be covered again in the same way for a second time. It is said, "When the third and fourth times arrive, one should determine two paths, and having commanded the third path, one should depart." This is consistent with "he causes it to be covered again and again." However, the ancients say, "It is permissible to determine three paths in the first instance itself; from the fourth onwards, there is an offense of expiation; from the fourth plastering onwards, there is an offense." In that, it is consistent with the method and origin stated for roofing; it is consistent with the method and explanation stated for plastering. Even so, that is not correct. The teacher says that since plastering is established in the origin and commentaries, it is not consistent to determine the third course whether it is not covered at all, or covered many times. Venerable Upatissa says, it is said, "two paths," and "two coverings," and "from the third time onwards, having commanded, 'cause it to be covered thus,' one should depart." The explanation of the training rule concerning large monasteries is finished. 10. Explanation of the Training Rule concerning Living Beings 140. The training rule concerning living beings is clear in meaning. The second chapter, the Bhūtagāma Vagga, is finished in the order of explanation. 3. The Ovāda Vagga (Chapter on Admonition) 1. Explanation of the Training Rule concerning Admonition 144. "According to the story" means according to the story of that monk who is an admonisher, what his virtue is, what his conduct is, from which family he has gone forth, and so on. "Even in going on the path to heaven" —the word "api" (even) means even in going to liberation. "Connected with the penetration of characteristics" is said with reference to a Dhamma talk that should be given according to the eight weighty rules. 145-147. "Beyond the boundary" means a non-bound boundary other than the bound boundary of the monastery, that is, a village boundary, etc. "Even in a dream" is said here in a general sense, not for everyone. For some of the Group of Six were twenty years old, and some were more than twenty years old. It is understood by this that this (rule) was laid down in the middle period of enlightenment. Having said "one should be virtuous," because that (virtue) is fourfold, to show only the virtue intended here, "restrained by the Patimokkha restraint" and so on was said. In the knot-by-knot sections, it is said: "restraint of mindfulness and so on are not intended here, therefore the commentator shows the Vibhanga text." By meaning, it is from the Pāli meaning. By reason, it is from the logical ground, this is the intention of the commentary. Or else, by reason, it is by Dhamma, therefore it is said to be "by meaning, by Dhamma." Or else, by meaning, it is by result. "By reason, it is by cause." "The Dhammapada also, together with the Jataka" is written. To tell the problem: in "being asked a question, one tells it," it is not possible for a nun who is asked to say "I do not know." "Indeed, not that Blessed One" is the reading. And they write "Indeed, not this," that is not good. By the statement "wearing saffron robes," it is not allowed even for one who has committed a pārājika. For a nun, only bodily contact is said. Indeed, by sexual intercourse, one becomes a defiler of a nun. 148-9. Those who received ordination from monks are those who changed their gender, or the five hundred Sakyan women. By the statement "for the purpose of teaching Dhamma and release from offence," it is proven that by the inclusion of "woman," nuns are included everywhere. But by the inclusion of "nun," a woman is included in the training rule about crossing over (Pacittiya 187-190), not elsewhere. "Should be made to descend" is the Pāli reading, the meaning is "the Pāli should be removed." "Should be made to descend" is the commentary's Pāli. Since there is no fault in bowing in one place, if one bows to many by one (nun), is it allowed? There is nothing to be done by the monks, it is to be done only by the nun, therefore it is not allowed. "Sitting anywhere," they say "sitting within twelve cubits." "Not having been invited, wishing to go": monks who, having been invited, wish to go are not intended here, the meaning is that only those wishing to enter the Rains retreat are intended. But since a nun from the monastery. Therein: in the bhikkhunī monastery. Although it is said that "bhikkhus who give advice," meaning that a dwelling is with bhikkhus only if there are advice-givers, not with all of them, and thus it is an offense, nevertheless, in the absence of a bhikkhunī advice-giver, for the purpose of advice and co-residence, it is necessary to go and ask, so it should be understood that even with other bhikkhus, it is still considered "with bhikkhus." She should be protected: the offense of cutting off the rains retreat should be protected. Why? Because of dangers, etc. It is said, "This Uposatha is on the fourteenth day, it should be asked," that too is on the thirteenth day itself, but nowadays bhikkhunīs go on the fourteenth day itself and ask, "When, venerable sirs, is the Uposatha?" It is said with the intention of "wives or concubines." The reading is, "If she goes, there is an offense." Two or three: by two or three. The plural "by them" is said with the intention of those who came together. The elaboration of the statement, "One bhikkhunī or many bhikkhunīs sent for advice from many bhikkhunī residences," is stated by "the bhikkhunī Saṅgha and the bhikkhunīs, venerable sirs," etc. And it is written, "the statement 'the bhikkhunī Saṅgha and the bhikkhunīs, venerable sirs,' etc., is for one sent from various residences," and "the fivefold approach is stated in terms of an incomplete Saṅgha-person and various residences for the second statement." In a dwelling where the recitation of the Pātimokkha does not take place, even there, having accepted the request, on the next day, the one who accepted it should say, "There is no bhikkhu appointed as a bhikkhunī advice-giver," etc.