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692), so is the intention. Regarding the river of the characteristic stated in "crossing a river," that is, "a river is that which, covering three circles, wherever one crosses, the inner garment gets wet" (Pāci. 692), by the river of the characteristic stated in the "crossing a river" section. For the "crossing a river" section is here referred to by the word "crossing a river." Again, "when she returns to the near bank," is said because she has descended with the desire to go to the far bank. But for the other one, this one is standing in the place where she departed, therefore, the far bank While going, there is no offense. If, while reciting, or striving, or doing any other work, she makes a resolve, "I will go to my female companion before dawn," and without her knowing, dawn breaks for her, there is no offense, thus it is said, "before dawn," and so on. But if she stays in one part of the monastery, thinking, "I will stay here until dawn," or without such a resolve, and does not enter the reach of her female companion's hand, at dawn, it is a Saṅghādisesa. For here, the reach of the hand is the measure. If the reach of the hand is exceeded, even one room does not protect. Therefore, it is said, "in one room... and so on... an offense." In "the range of sight or the range of hearing," the range of sight is where the female companion, standing, sees. The range of hearing is where, standing, she hears a sound, like the sound of one lost on the road, or like the sound of announcing the hearing of Dhamma, when she calls out, "Ayye." Therefore, because "leaving behind" is the abandoning of one of the range of sight or the range of hearing, therefore. But leaving behind within the village is permissible, thus it is said, "from passing the threshold," and so on. There, "from passing the threshold" means from passing the door-sill. "Outside the village" means in the area outside the village. "Those lost on the road make a loud sound," thus it is said, "like the sound of one lost on the road." Some also say, "like the sound of one calling out to one lost on the road." "Calling out" means making a sound. "If the range of hearing is exceeded, there is an offense," by this, it is shown that the range of sight does not protect when such a range of hearing is abandoned; as soon as it is abandoned, there is an offense of Saṅghādisesa. "While going on the road" means going on one road. If the former ones go on another road, they are considered to have departed, and there is no offense. Of two going, one, unable to follow, is left behind, saying, "Let her go." The other also goes, thinking, "Let her be left behind." For both, there is an offense. But if, of those going, the former takes another road, and the latter also takes another, One stands in the place departed from by another; for both, no offense. "Four Saṅghādisesas" this question was spoken with reference to a bhikkhunī who crossed over to a river bank belonging to another village at dawn. Indeed, she, having set out from her own village at dawn, as soon as she has crossed over to the aforementioned kind of river bank at the time of dawn, incurs at one stroke four Saṅghādisesas, characterized by being left behind from the group for spending the night away, going to another village, and crossing a river. "Or for one who has crossed over to the side" means for one who has crossed over to a bathing place. "Without an obstacle" means without obstacles like elephant-release. The explanation of the training rule concerning going to another village alone is finished. 4. The explanation of the training rule concerning the reinstatement of an expelled bhikkhunī. "Of that very performing Saṅgha" means of that very performing Saṅgha which group performed the act of expulsion. "Or abiding in the practice" means abiding in the forty-three kinds of "netthāra" practice. The explanation of the training rule concerning the reinstatement of an expelled bhikkhunī is finished. 5. The explanation of the first training rule concerning the acceptance of food. "When one is defiled" means when a person or a bhikkhunī is defiled. In the Mahāpaccari, however, it is said, "It should be understood as the bhikkhunī being defiled." That does not agree with this Pāli text: "Knowing it to be undefiled, she accepts." If indeed the defilement of a person is not a criterion, what is the purpose of this phrase "knowing it to be undefiled"? It should only be said, "There is no offense if both are undefiled, she accepts when undefiled." "When both are undefiled" means when both the person and the bhikkhunī are undefiled, for one who accepts, there is absolutely no offense. "Or knowing it to be undefiled, she accepts" means for one who, being undefiled herself, accepts from the hand of one who is defiled, with the perception "this one is undefiled." But if, being undefiled herself, she accepts from another, whether defiled or undefiled, knowing "this one is defiled," it is merely a dukkata offense. This has been said immediately before. in the precept: “Why, lady, do you not accept it?” “I am defiled, lady.” “But you, lady, are you defiled?” “I, lady, am not defiled.” The explanation of the first precept concerning the acceptance of food is finished. 6. The Explanation of the Second Precept concerning the Acceptance of Food Offences such as dukkaṭa, ending in saṅghādisesa, are dismissed by this precept. But for the other, the distinction of offences is by the first precept. Thus it is said: “She, by such dismissal,” and so on. “Out of compassion for families” means out of sympathy for families. The explanation of the second precept concerning the acceptance of food is finished. 7-13. The Explanation of the Precepts concerning Sañcaritta and so on The seventh and subsequent ones are straightforward in meaning. The explanation of the precepts concerning Sañcaritta and so on is finished. 14-17. The Explanation of the Precepts concerning Schismatics and so on A bhikkhunī does not break the Saṅgha. The act and the declaration— by these two there is schism. This is not with her. Thus a bhikkhunī does not break the Saṅgha. Not merely the absence of probation. Thus it is said: “Even on account of concealment,” and so on. And here, the reading “even on account of concealment, she does not incur a dukkaṭa” should be understood. The meaning is: even on account of concealment, she does not incur a dukkaṭa. And having done so— “She incurs a grave offence, a remaining one; She conceals it out of disrespect; A bhikkhunī does not touch the fault; This question is pondered by the skilled.” (Pari. 481) — Here, the prohibition for bhikkhunīs is appropriate. But in those books where the reading “but on account of concealment, she incurs a dukkaṭa” is seen without the negative particle, that should be understood as a scribal error. “Therefore” means: because there is no such thing as probation. “Having purified one's own boundary or within the monastery boundary” is said with reference to the boundary established in the monastery. “By those unable to purify” means by those unable to purify the monastery boundary. “A mere indication of the mouth” means a mere indication of the means of entry. Here it is asked: “Then why, just as in the bhikkhus’ mānatta story, ‘from the enclosure of a delimited monastery, from the enclosure of an undelimited monastery’…” "having gone beyond two clod-throws from the well-place" (as stated in Kaṅkhā. Aṭṭha. Nigamanavaṇṇanā). Why is it said here, without saying that, "having gone beyond two clod-throws from the village precincts and from the monastery precincts for bhikkhus"? Regarding this, some say: "For bhikkhus, having gone beyond the aforementioned kind of area, it is permissible to perform that act even in the village. But for bhikkhunīs, it is not permissible in the village. Therefore, it is said thus." Others, however, say: "Even for bhikkhus, it is not permissible in the village. A bhikkhu-monastery, indeed, stands already beyond the village precincts. Therefore, without mentioning the village, only the monastery precincts were mentioned below. But for bhikkhunīs, the monastery is in the village itself, not outside. Therefore, both the village precincts and the monastery precincts are shown here. Therefore, in both cases, there is no difference in meaning." Having investigated, what is appropriate here should be taken. "From that time onwards" means from the time of announcement onwards. The explanation of the training rules concerning schism-makers and so forth is finished. Thus, in the Kaṅkhāvitaraṇī, the explanation of the Pātimokkha, in the Vinayatthamañjūsā, the Līnatthappakāsanī, the explanation of the Saṅghādisesa rules in the Bhikkhunī Pātimokkha is finished. The Nissaggiya Section 1. The Bowl Chapter 1. The explanation of the training rule concerning accumulating bowls. Firstly, it is just clear in meaning. The explanation of the training rule concerning accumulating bowls is finished. 2. The explanation of the training rule concerning unseasonable robes. "What is received by oneself, that is to be relinquished" means "the robe that is received by oneself, having caused it to be distributed, that alone is to be relinquished," "even having performed the disciplinary act, it is not to be received by oneself." Therefore, it is said, "relinquished," etc. There, "even having received what is relinquished" means "even having received what is relinquished thus, saying 'Venerable one, I give it'." "It should be presented just as it was received" means "just as it was given by the donors, so it should be presented, it is said that it should be placed in the category of unseasonable robes." The explanation of the training rule concerning unseasonable robes is finished. 3. The explanation of the training rule concerning exchanging robes. "Metanti" means "this is mine." With the perception of ownership. Because it was taken,