English
Since in the mātikā it is said "oneself or another," therefore that which oneself If she makes a vow concerning herself, there is one (offence) for her. If concerning another, there is one for her. If concerning both, two offences arise for her. Here, the 'tikaccheda' refers to making a vow concerning another. The explanation of the Ninth Training Rule is finished. 10. Explanation of the Tenth Training Rule 882. In the tenth, the non-offence clause is for weeping, not for killing. Therefore, even if afflicted by the death of relatives, etc., if she kills herself, and does not weep, it is a dukkaṭa (minor offence). The explanation of the Tenth Training Rule is finished. The explanation of the Andhakāra Chapter is finished. 3. Explanation of the Nagga Chapter 1-2. Explanation of the First and Second Training Rules 883. The first and second (rules) of the Nagga Chapter are clear. In the first, this is the distinction: for a bhikkhunī bathing in such a way, it is a dukkaṭa, except with a bathing-cloak in a jantāghara (hot-bath house) or water-covering. And the Blessed One did not censure there, because a bathing-cloak was not permitted by himself, say the ancients. "It is not proper to bathe wearing only one (garment) or covering (with one)," it is stated in the ancient commentary. The explanation of the First and Second Training Rules is finished. 3. Explanation of the Third Training Rule 894. In the third, even if she lays down the burden within four or five days, it is an offence. If she lays down the burden due to a change of gender, it is a dukkaṭa, being a threefold dukkaṭa. "Here, 'with many bhikkhunīs' means even four are 'many'," it is stated in the ancient commentary. The explanation of the Third Training Rule is finished. 4. Explanation of the Fourth Training Rule 898. In the fourth, "going about with the outer robe" – this rule applies only to those who have determined (their robes) as outer robes, etc., not to others, it seems. There, only concerning the set of three robes, due to being separated (from them), it is nissaggiya (requiring relinquishment). Even within the robe-period, if she exceeds the five-day limit for going about with the outer robe, it is an offence. "It is not proper to perform upasampadā (higher ordination) without these robes," it is stated in the ancient commentary. The explanation of the Fourth Training Rule is finished. 5. Explanation of the Fifth Training Rule 906. In the non-offence clause of the fifth, "or not separated from her" is understood by meaning. Five. The description of the Camasikkhāpada is finished. 907-911. The sixth and seventh are clear. 8. Description of the Eighth Sikkhāpada 916. Sokajjhāyikā are said to be illusionists. And the ancients called them plunderers of goods. The description of the Eighth Sikkhāpada is finished. 9. Description of the Ninth Sikkhāpada 920. It is established that because it was said, "How indeed will she transgress?", Thullanandā caused the robe-time to be transgressed by saying, "Let it come." The description of the Ninth Sikkhāpada is finished. 10. Description of the Tenth Sikkhāpada 927. In the tenth, regarding "ekakulaṃ etadavocuṃ" (one family said this), here "kulaṃ" (family) means the people in it, therefore it is plural. The description of the Tenth Sikkhāpada is finished. The description of the Naggavagga is finished. 4. Description of the Tuvaṭṭavagga 1. Description of the First Sikkhāpada 934-5. When one lies down, another lies down, there is an offense of pācittiya. Some say "kiriya-akiriya" (action-inaction) here, stating "not causing the first one to lie down to rise," but this contradicts the Aṭṭhakathā. For in the Aṭṭhakathā, it is said "kiriya" (action). Then whose is the offense? Of both, on account of the act of lying down. In the case of non-offense for this, "having shown the separation" is not present, therefore some say it is not proper to lie down having made a separation. Some say it is proper in a wide space. In the ancient commentary, it is written, "It is proper to lie down having made a space in between." The description of the First Sikkhāpada is finished. 2. Description of the Second Sikkhāpada 940. Here, regarding "having shown the separation," some say it is proper to drape an upper covering and make a fold in the middle, letting it hang between the two. And if the separation does not remain in place, then for her who transgresses and covers, there is indeed an offense. And "kiriya-akiriya" is stated in the ancient commentary. The description of the Second Sikkhāpada is finished. 3. Description of the Third Sikkhāpada 941. If an elder comes to one's recitation place, or at the time of veneration, there is no need to ask permission. In one cell, permission must be asked. "But if in the cell, a senior nun lives, the other is in front, she must be asked, because it is her area," it is said in the ancient commentary. The explanation of the third training rule is finished. 946-950. The fourth and fifth training rules are clear in meaning. 6. Explanation of the sixth training rule 956. A householder is to be understood as one other than a fellow Dhamma-follower, therefore, even if a nun or a novice is associated with him in an improper association, she should not be admonished; this is indeed possible. The explanation of the sixth training rule is finished. 961-5. The seventh and eighth training rules are clear in meaning. 9. Explanation of the ninth training rule 969. "Having one faculty" means having only the body faculty, this is the view of the Nigaṇṭhas, the naked ascetics. But the Kāpilas, thinking "they have five faculties," say this: "Because they have eyes, gourds and creepers go where there is an object. Because they have ears, banana trees conceive after hearing the thunder of clouds. Because they have noses, jackfruit trees bear fruit from the smell of a corpse. Because they have tongues, they drink water, by which all are called 'plants.' Because they have the faculty of body-sensitivity, Asoka trees blossom from the touch of a woman." "Destruction" means ruin. 970. Here, there is a dukkaṭa for breaking the rains-residence. It should be understood that by residing first and then wandering, one incurs a pācittiya. If one wanders without having resided for the rains, one incurs a dukkaṭa for not undertaking the rains-residence. In the ancient commentary, however, it is said: "For a nun wandering within seven days or within the rains-residence, there is a pācittiya. But it is permissible for a seven-day task; for a monk, it is a dukkaṭa." 972. "Disturbed by someone" means "due to a reason for breaking the rains-residence," this is not the teacher's conjecture. "How far is it considered wandering?" This has not been discussed everywhere. Since it is said in the immediately preceding training rule, "at least six or five yojanas," I think that is the lower limit. The explanation of the ninth training rule is finished. 10. Explanation of the tenth training rule 973. In the tenth, they read "āhundarikā," it is said. The tenth training rule Explanation of words finished. Explanation of the Tuvaṭṭa Section finished. 5. Explanation of the Cittāgāra Section 1. Explanation of the First Training Rule 978. The pleasure grove should be seen as the city grove of Kañci city. The park should be seen as the Nandavana park there. "While standing there and looking at and seeing each direction, there are separate offenses" — so reads the text. When this is said, some conclude that the word "anuddharamānā" previously mentioned, refers to just one direction. And the range is two stone-throws. Explanation of the First Training Rule finished. 2. Explanation of the Second Training Rule 984. "With movable hair" and "with immovable" — there are two readings. It is written: "Having separated, then together with that hair." A seat made by arranging hair in any way is called a "pallaṅka" (couch), because in the non-offense section there is no statement "one uses that made with immovable hair." Explanation of the Second Training Rule finished. 3. Explanation of the Third Training Rule 988. It is written: "Ujjavujjaveti means stretching out the hand." That is not suitable, because of the saying: "As much as is pulled by the hand, when that much is wrapped, there is one offense." Explanation of the Third Training Rule finished. 4. Explanation of the Fourth Training Rule 993. It is written: "Yāgupāna means giving gruel." In the ancient commentaries, it is said: "It is permissible to give to parents." Explanation of the Fourth Training Rule finished. 994. The Fifth Training Rule is straightforward in meaning. 6. Explanation of the Sixth Training Rule 1001. In the sixth Bhikkhu-vibhaṅga, it is one section with the training rule for naked ascetics. Here, the householder is special, therefore they say "not common." Explanation of the Sixth Training Rule finished. 1003-8. In the seventh and eighth, there is nothing to say. 9. Explanation of the Ninth Training Rule 1015. "Khīlana mantra" is a killing mantra chanted over a wooden peg and driven into the earth. "Nāgamaṇḍala" is a snake-binding mantra, p "Or having made an enclosure with bricks, etc., they make people enter there for the purpose of protection," it is written. The explanation of the ninth training rule is finished. 1017. The tenth training rule is clear in meaning. The explanation of the Cittāgāra chapter is finished. 6. The explanation of the Ārāma chapter 1021. The first training rule is clear in meaning. 2. The explanation of the second training rule 1030. If a bhikkhunī abuses a bhikkhu, by this training rule, it is a pācittiya offense. If she abuses a bhikkhunī, she incurs an offense of contemptuous speech. In contemptuous speech, it applies only face-to-face, but here, it applies even behind one's back. Here is the consideration –