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If there is an appointed one, he should be designated. It is said, "If he himself is appointed, he should say, 'I am.'" If the appointed one or the advice-receiver recites the Pātimokkha, some say it should be announced by another, and they also say, "it is permissible to announce it oneself." In some books, it is written, "he invites the venerable ones," if so, it should be said, "I invite the venerable one," but it is not in the books. The description of the Advice Training Rule is finished. 2. The Setting-Sun Training Rule Explanation of the Hāpada Rule 153. "Munāti" means "knows." "Antaradhāyati" means "disappears." If there is something excellent there, I see it, or something varied, and for that purpose. Indeed, it is the reason. An action immediately after arising. And those Yamas, having brought them to mind. Just as in the morning, a lotus, having risen from the water, stands, so see the radiant Buddha, Angirasa, not merely like a lotus, but radiant like the blazing sun in the sky – this is the connection. Or, see the Buddha, Angirasa, radiant like a lotus, blazing like the sun, see the Buddha. Just as in the morning you see a blooming, fragrant lotus called a kokanuda, so see the radiant Buddha, Angirasa. Indeed, by both, the beauty of the Blessed One is shown, so honoring the Buddha, whose good qualities are revealed, one should worship that beauty. One might even surpass what is worthy of worship, thus one should mark it. "Having received ordination from one side" is the Pāli text. 156. "Of those ordained from one side" is the commentary reading. From the words "You are incapable," etc., it seems there is no offense for one who, out of compassion, expels a co-resident or the like from a monastic dwelling belonging to the Sangha. Indeed, the elder is incapable of doing that intentionally; some say the reason for this must be sought. My conjecture is that it was done by the elder before the rule was laid down. Explanation of the Atthaṅgata Rule is finished. 3. Explanation of the Bhikkhunupassaya Rule 162. Some say that by the phrase "residing even for one night" (Pacittiya 161), it is permissible to go and admonish where they do not reside at night. If so, it is established that it is permissible to go to a designated place and admonish. It should not be said that "a residence with monks should be desired only within half a yojana from there." If the monk admonisher wishes to go half a yojana to admonish, and the community of nuns wishes to go half a yojana to listen, it might be said "it is permissible," but that has not been stated, therefore it is not permissible. However, in the lower section, "even for one night" was stated. There... from which it becomes a dwelling, it is not said to be by the mere abbreviation of a dwelling. Where nuns have gone to reside, that goes by the name of a dwelling; one should not go there to give instruction. Some say it is permissible in a single dwelling during the day; one should consider and adopt what is more suitable. The explanation of the training rule concerning nuns' dwellings is finished. 4. Explanation of the Training Rule concerning Material Things 164. From the Pāli statement, "one who is ordained, not authorized by the Saṅgha," and from the Aṭṭhakathā statement, "one appointed by the Saṅgha or by one authorized to take charge," it is established that one endowed with eight qualities, appointed by one authorized, or by one wishing to go away, who requested, "Until I return, let this be your charge," or in the absence of such a one, appointed by the Saṅgha in the same way to take charge, may instruct the nuns in the eight weighty rules, let alone in other matters. It should be understood that the statement, "But any bhikkhu who, unauthorized, instructs the nuns, commits a pācittiya," refers to one not previously appointed to take charge. This is also the view of the Abhayagiri dwellers. However, in the Anugaṇṭhipada, this view is rejected, and it is said, "There is no one..." meaning, "At present, an instructor who is unauthorized is called an instructor of nuns." And regarding what is said in the Andhakaṭṭhakathā, "One who is ordained, not authorized by the Saṅgha through a kammavācā, but appointed by the bhikkhu Saṅgha, having been requested, 'Please show favor to the nun Saṅgha, instruct the nuns, and provide for the comfortable living of the bhikkhu Saṅgha,' and having consulted the bhikkhu Saṅgha, then that elder instructs the nuns; such a one is considered unauthorized by the bhikkhu Saṅgha. The meaning should be understood according to the method stated there." In the Porāṇagaṇṭhipada, however, it is said, "An unauthorized one, hearing the words of nuns who have come to the village for instruction, responds with the Saṅgha's permission, not by a ñatticatuttha." This agrees with the view of the Anugaṇṭhipada, and the statement in the Andhakaṭṭhakathā agrees with it. And that is the Pāli statement, for indeed, instruction One who does not accept, or one who recites the Pātimokkha, is called a bhikkhunovādaka merely by saying, "Let it be accomplished gracefully." If so, even an unordained person should be called a bhikkhunovādaka by such a statement. If so, what is said in the main and sub-commentaries: "One who is not appointed, who, by not being appointed, is entrusted by the Saṅgha with the burden, 'You, being learned, instruct,' " —what is the use of being learned here? In the sub-commentary itself, it is said: "Having heard that the Abhayagiri resident says, 'One who is appointed or commanded may instruct,' Thera Dhammasiri later approved." What is the use of much? Merely by saying, "Let it be accomplished gracefully," one becomes a bhikkhunovādaka. In the Aṭṭhakathā, what is the use of "entrusted with the burden"? Another is not allowed to say even that much, and by that, this Pāli text would be contradicted: "I allow, monks, except for a fool, a sick person, a traveler, to receive instruction from the rest." How? Because of the saying, "Monks, instruction should not be rejected," there is no one by being appointed or unappointed, so it should be said, "Let it be accomplished gracefully," and one who says it here would be made to commit an offense for the first time. Let it be so, because of not being appointed and not having undertaken the burden. And if this one is a bhikkhunovādaka, there would be a dukkaṭa by his being reviled. All this is undesirable. Therefore, since it is not said in the Aṭṭhakathā, "This one here is called a bhikkhunovādaka," thus, one who is entrusted with the burden may instruct, and no other, says the teacher. The explanation of the rule concerning material things is finished. 5. The explanation of the rule concerning the giving of robes 169. "Will you accept?" is the question. The explanation of the rule concerning the giving of robes is finished. 6. The explanation of the rule concerning the sewing of robes 176. "Having deceived" means by saying only, "for a certain bhikkhunī," without saying, "for your relatives." For they, having heard the word "certain," sewed, perceiving it to belong to a non-relative. In this rule, "robe" "What is a robe, one of the six kinds of robes" — this much is the Pāli. Therefore it is said, "A robe is that which is worn or draped," and so on. And it is written, "The last one is subject to determination." That is a careless writing. The explanation of the training rule concerning the sewing of robes is finished. 7. Explanation of the Training Rule on Arranging 181. "Those bhikkhunis corrupted" — a change (of meaning) should be made. 182-4. "They arrive" means they go on foot. In the manner stated: "They meet here, hence 'meeting place'," and so on. In the case of going on foot, the figurative sense is not taken, because of its extreme closeness, it is like a mixture. It is defined by the crowing of a cock in the Great Commentary. It is written, "That too is by common usage." And it is said, "Because the settlement is mostly like that, it is stated in the commentary, therefore it is not a careless writing." And it is said, "It is stated in the commentary as an excellent definition; from that point upwards, it should be understood as reaching the characteristic of half a yojana." It is said, "This is indeed a permissible ground... etc. ...they do not say." The reason here is hard to see. But what is the teaching? It is said, "If he arranges, 'Let's go,' there is an offense of wrong-doing." There, "Let's go" is a present tense verb ending. It is not possible on a wrong path, such as a bhikkhuni's residence, for people to take a shortcut through houses, and because it is a place where high beds, etc., originate. Not in a heretic's dwelling or a renunciant's abode. "At the door" is locative in the sense of proximity, therefore, to show that, it says "on the road" again. In the rest of the commentary, it does not fit, as it states, "Even if arranged within this interval, there is an offense of wrong-doing for the bhikkhu." Since it says "between villages," the offense occurs only when entering the vicinity of another village. Since it says "half a yojana," it is appropriate only when exceeding that distance. 185. "In a divided kingdom" means in a destruction. In the ancient glosses, it is said, "All three appointments are by way of time, day, and path; among them, the offense is only by the last one." If they dismiss "by this path" and go by another, there is still an offense – that is the meaning. The explanation of the rule concerning arrangements is finished. 8. The explanation of the rule concerning boarding a boat. 189. If it is asked, "From which river is the distance between villages?" It is said, "From which river," and so on. The counting of the distance between villages means counting other villages, excluding the village landing where one boarded. "Even a woman is included here," is the teacher's conjecture. Therefore, it is not said,