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within the defined area, then even in a place without greenery, one is not allowed to stand there and determine. Therefore it is said, "Within that, even in a place without greenery, one is not allowed to stand." If beyond that, it means on the fourth path or circuit, above three paths or circuits. Therefore it is said, "when covered by a path," etc. There, "when covered by a path" means when covered straight, without enclosing. "By a circuit" means by enclosing. There, covering by a path is done with bricks, stones, plaster; covering by a circuit is done with grass and leaves, thus it is said, "with bricks, stones, plaster," etc. Therefore, as one wishes, having determined two paths or two circuits, one should command concerning the third path or circuit, "Cover it thus," and then depart. If one does not depart, one should remain silent. All this covering should be understood as covering on top of covering. For a monastery covered repeatedly on top is long free from leaks, thinking thus, they cover it in this way. "By counting bundles of grass" means by counting tufts of grass. "Three pācittiyas" means three pācittiyas on account of those who perceive excess, are in doubt, or perceive less, in the case of exceeding two or three circuits. "Making white color etc." means making white color, black color, red ochre decoration, garland work, creeper work, makara-tooth design, and five-striped design. In "cave, grotto, grass hut etc.", here "leṇa" means a closed entrance. "Guha" means merely a mountain cave. "Tiṇakuṭikā" is obvious. The explanation of the training rule concerning a large monastery is finished. 10. Sap Description of the Training Rule on Living Beings In one pot, there is one offense: in one pot of water, there is one offense. This method applies to all containers. For one who interrupts: for one who interrupts the stream. For one who puts in one by one: for one who puts in one blade of grass, or a leaf, or earth, or other things like wood or cow dung, one by one. Consumption: exhaustion. Just as for one who knows that "moths and other creatures will die falling into the lamp," but lights the lamp with a wholesome mind, so too, for one who knows beforehand that "creatures will die by sprinkling," but sprinkles, saying "I will sprinkle this water," there is no intention to kill. Thus it is said, "without the intention to kill," and so on. And having done so, "an offense by enactment" is also supported. Three kinds of mind: wholesome, unwholesome, and indeterminate. For one who sprinkles or has someone sprinkle, violating the enactment, it is with an unwholesome mind. For one who sprinkles or has someone sprinkle for the purpose of washing, with the thought "I will wash the seat," it is with a wholesome mind. For an Arahant who sprinkles and so on, not knowing the enactment, it is with an indeterminate mind. Thus, there are three kinds of mind: wholesome, unwholesome, and indeterminate. The description of the Training Rule on Living Beings is finished. The Second Chapter: The Section on Plants. 3. The Chapter on Admonition 1. Description of the Training Rule on Admonition Endowed with eight factors: endowed with eight factors such as "she is virtuous," and so on. Permitted: permitted in the origin of this training rule. "For one who has been ordained for a hundred years," and so on, refers to the eight weighty rules to be mentioned. Therein, proper conduct: appropriate duties such as providing a path, sweeping, asking for drinking water. By the word "and so on"— "A bhikkhuni should not reside in a dwelling without bhikkhus. Every half-month, a bhikkhuni should expect two things from the community of bhikkhus: asking about the Uposatha and approaching for admonition. Having completed the rains retreat, a bhikkhuni should invite criticism from both communities in three respects: what was seen, not by hearing, nor by suspicion, a bhikkhunī who has fallen into a grave offense must undertake the mānatta discipline in both Saṅghas. Having trained for two years in the six rules, a sikkhamānā must seek ordination in both Saṅghas. A bhikkhunī must not in any way insult or revile a bhikkhu. From today onwards, the path of speech for bhikkhunīs towards bhikkhus is closed. The path of speech for bhikkhus towards bhikkhunīs is not closed. These seven rules are included. "Grave offenses" means weighty rules. For they are called "grave offenses" because they must be received by bhikkhunīs with reverence. "Or by any other rule" means by any other rule whatsoever, apart from the eight grave offenses. "Or advises one who is merely ordained among bhikkhunīs" means or advises one who is merely ordained among bhikkhunīs by a grave offense. For one ordained in the presence of bhikkhus, it is just as the case is. In "unlawful act," etc., the act of appointing a bhikkhunī advisor is to be understood as "act," thus it says "even of one appointed," etc. "Three pācittiyas for advising a divided bhikkhunī Saṅgha" means three pācittiyas for advising a divided bhikkhunī Saṅgha, according to those who perceive it as divided, those who are in doubt, and those who perceive it as united. And similarly for one who is in doubt, meaning three pācittiyas for advising a divided bhikkhunī Saṅgha when one is in doubt about an unlawful act. This method also applies to "one who perceives it as a lawful act." And just as there are nine pācittiyas for advising a divided bhikkhunī Saṅgha, so too for advising a united bhikkhunī Saṅgha, when one perceives it as an unlawful act, and perceives it as an unlawful act, there are three pācittiyas according to those who perceive it as divided, those who are in doubt, and those who perceive it as united in that Saṅgha; and similarly for one who is in doubt and one who perceives it as a lawful act, there are nine pācittiyas. Therefore, it says "even in a united bhikkhunī Saṅgha, nine," etc. However, for advising a divided bhikkhunī Saṅgha regarding a lawful act, when one perceives it as an unlawful act, there are three dukkaṭas; similarly for one who is in doubt, and one who perceives it as a lawful act, there are nine dukkaṭas. ni. When admonishing a united Bhikkhunī Saṅgha, there are eight and seventeen dukkaṭas. Therefore, it is said, "If, however," and so on. "Another Dhamma" means another Sutta or Abhidhamma. For by the words "We are united, venerable sirs," they expect admonition. Therefore, for one who recites another Dhamma, apart from admonition, there is a dukkaṭa. "And without assigning the admonition" means without saying, "This, sister, is the admonition." "Gives a question" means he explains the meaning of that very well-learned Pāḷi of the weighty rules. "Recite them" means pronounce them, explain them. "Recites them" means he speaks the Pāḷi of the eight weighty rules. "Asked a question" means asked a question by a bhikkhunī concerning the weighty rules or concerning aggregates and so on. The explanation of the Admonition Training Rule is finished. 2. Explanation of the Sunset Training Rule "Ordained by one side" means merely ordained in the Bhikkhunī Saṅgha. And wherever "ordained by one side" is mentioned hereafter, this very meaning should be understood everywhere. The explanation of the Sunset Training Rule is finished. 3. Explanation of the Bhikkhunī Dwelling Training Rule "For co-residence" means for the Uposatha and so on. "The other" means one ordained in both Saṅghas. The explanation of the Bhikkhunī Dwelling Training Rule is finished. 4. Explanation of the Material Gain Training Rule "Material gain" is that which is to be grasped by craving and views, such as robes. "Material gain as a cause" means material gain itself is the cause. Therefore, it is said, "for the sake of one of robes and so on." By the word "and so on" is meant almsfood, lodgings, requisites for the sick, honor, respect, reverence, salutation, and worship. "Desiring dispraise" means desiring dishonor. In "Dhamma-kamma" and so on, the act of appointing a bhikkhunī for admonition should be understood as "kamma." Therein, "three Pācittiyas" means three Pācittiyas according to whether one has the perception of Dhamma-kamma, is doubtful, or has the perception of Adhamma-kamma in a Dhamma-kamma. Similarly, in an Adhamma-kamma, three dukkaṭas should be understood. "Not appointed" means an ordained one who has been entrusted with a responsibility by the Saṅgha. Since the appointment for admonition is given only to an ordained one, not to a Sāmaṇera, it is said, "Therein," and so on. Samma But a learned novice, appointed by him or by the Saṅgha, is to be understood as "not authorized." But for one who speaks thus, advising naturally for the sake of robes and so on, perceiving "he advises for the sake of robes and so on," for one who speaks thus. But for one who speaks thus, perceiving "he does not advise for the sake of robes and so on," there is a dukkaṭa offense. "Anāmisantarata" means the absence of a mind for gain, the absence of an intention that arises thus: "I will advise for the sake of gain." Here, the word "antara" refers to the mind, as in "in whose mind there are no angers" (Udāna 20) and so on. The commentary on the training rule concerning gain is finished. 5. Commentary on the training rule concerning giving robes The fifth training rule has a clear meaning. The commentary on the training rule concerning giving robes is finished. 6. Commentary on the training rule concerning sewing robes "Inserting the needle, and repeatedly pulling it out" means a pācittiya offense at each insertion point. But for one who considers "I will sew," or for one who cuts, there is a dukkaṭa offense. "Having pierced a hundred times and pulled out once" means for one who, without pulling out the entire needle, pierces a hundred times to insert a long thread, and pulls out once. "Having been told 'Sew'" means having been told once, "Sew the robe." "He finishes" means he completes