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"Removing hair in restricted areas" - Here, "restricted areas" means both armpits and the urinary organ. "Monks, I allow hair to be removed in restricted areas due to illness" (Cūḷava. 275) Was indeed said. 343. "According to seniority" Means it should be received in order of seniority. "Should not obstruct" Means should not prevent. "Designated for the Saṅgha" Means lodging and so forth Given by lay followers and others, Released with "Sirs, please partake" According to seniority. "Monks, even that which is designated Should not be refused according to seniority. Whoever refuses, There is an offense of wrong-doing" (Cūḷava. 313) Was indeed said. One should not step with unwashed feet (Cūḷava. Aṭṭha. 324) Or wet feet; This is the connection. "Or with well-washed feet" Means a place to be stepped on only with washed feet. "In the same way" Means one should step with sandals; This is the meaning. "Monks, lodging should not be entered With unwashed feet, With wet feet, Or with sandals. Whoever enters, There is an offense of wrong-doing" (Cūḷava. 324) Was indeed said. Since it was said, "Monks, I allow lying down after spreading a covering" (Cūḷava. 324), Therefore, one should lie down Only after spreading one's own covering On a prepared ground, Or a ground-covering lodging, Or a Saṅgha's bed or chair. 344. "Spreading the outer robe" Means to determine. With this robe, in a monastery or inside a house, one should not sit cross-legged, this is the meaning. One should not lean against a prepared wall, etc. "Monks, a prepared wall should not be leaned against. Whoever leans against it incurs an offense of wrong-doing," it is said. Therefore, a white wall or a painted wall should not be leaned against. Not only walls, but also prepared doors, windows, pillars, etc., should not be leaned against. Even in this, offenses are to be understood by the counting of hairs. When water is available, one should not fail to rinse one's mouth; it is not proper not to perform water purification, this is the meaning. By the word "available," it indicates that there is no offense if it is not available. 345. By "undertaking what is improper," it is an offense of wrong-doing for one who employs a monk, a novice, or other fellow Dhamma-farers in what is improper. "Monks, one gone forth should not cause another to undertake what is improper. Whoever causes another to undertake it incurs an offense of wrong-doing," it is said. By "confessing a similar offense," this is the meaning. Similarity in the object is intended here, not similarity in the offense. "Monks, a similar offense should not be confessed. Whoever confesses it incurs an offense of wrong-doing," and "Monks, a similar offense should not be received. Whoever receives it incurs an offense of wrong-doing," it is said. It is not proper to reveal an offense similar in object, therefore it is said, "and in revealing, an offense of wrong-doing." Saying to another, "Friend, I have committed such and such an offense; having risen from it, I will rectify it," is called revealing. 346. By "for the other," it means for one with an impure mind. 347. By "a man's height," it means it is proper to climb up to a man's height. "Monks, I allow, when there is a need, to climb a tree to a man's height; in emergencies, as much as necessary," it is said. 348. A water-strainer (Cūḷava. 259; Cūḷava. 8. 259) The connection is: one who goes without half a yojana incurs a dukkaṭa. It is said, "The time for journeying means one should eat intending to go half a yojana" (Pāci. 218). Therefore, half a yojana should be understood as the ultimate distance for a journey. In the training rule concerning an agreement between a bhikkhunī and a woman, it is stated with a specific distinction, "she might go on a single journey, even to the next village" (Pāci. 182, 413). Thus, it is said, "in a village within a cock's crow, from village to village, an offense of pācittiya" (Pāci. 183, 414), not by the characteristic of a journey. If a journey is defined by the interval between villages, then in the training rule on group eating, it would say, "the time for journeying means one should eat intending to go even to the next village," but it is not said. Therefore, even in the place where it is said, "Monks, one should not undertake a journey without a water strainer. If one does, there is an offense of dukkaṭa. If there is no water strainer or water filter, even the corner of a saṅghāṭi should be determined, 'I will strain with this and drink'," the definition of a journey should be understood in terms of half a yojana. However, for the Abhayagiri dwellers, it is stated in the Pāḷi, "the definition of a journey is in terms of two gāvutas." Yācamānassa means to one who asks. For it is said, "Monks, a bhikkhunī on a journey, when asked for a water strainer, should not refuse to give it. If she refuses, there is an offense of dukkaṭa." 349. The connection is: apart from a reason of illness, for other limbs like ears and nose, there is a dukkaṭa. When there is an illness, it is permissible to cut off fingers and so on. But it is never permissible to cut off the genitals or testicles. The connection is also: for self-mutilation, there is a dukkaṭa. For it is said, "Monks, one should not mutilate oneself. If one does, there is an offense of dukkaṭa." 350. "Monks, one should not have a decorative painting made of a female figure or a male figure. If one does, there is an offense of dukkaṭa. Monks, I permit flower work, creeper work, makara..." Because it is said, "a five-fold border" (Cūḷava. 299), it is said, "Images painted on cloth or plaster, one should not make, nor cause to be made." "Bhuñjantaṃ" (Cūḷava. Aṭṭha. 316) means unfinished food. For it is said, "Monks, a monk who has left his meal unfinished should not be ordained. Whoever ordains him, incurs an offense of wrong-doing" (Cūḷava. 316). 351. "Vehicles" means a palanquin, a chariot, a cart, a sedan chair, and so on. They are allowable for a sick person to ride, and a litter is also allowable. Thus everywhere. For it is said, "I allow, monks, for a sick person a vehicle, one drawn by men, one carried by hand, a litter, a stretcher" (Mahāva. 253). 352. "Dava" means sport. For it is said, "Monks, no sport should be made concerning the Buddha, or the Dhamma, or the Sangha. Whoever makes it, incurs an offense of wrong-doing" (Pāci. 627). Therefore, if one makes sport in such a way as to say, "Is the Buddha a Buddha of stone, or truly enlightened?" or "Is the Dhamma a Dhamma of cows, or a Dhamma of goats?" or "Is the Sangha a Sangha of goats, or a Sangha of deer?" or similar, it should be understood that he incurs an offense of wrong-doing. The meaning is that by saying, "We will give you robes, we will give you a bowl," and so on, if one entices a novice or an ordained monk, or even a wicked person who is a follower of another, in order to make him one's own attendant, there is an offense of wrong-doing. For it is said, "Monks, one should not entice the followers of another. Whoever entices them, incurs an offense of wrong-doing." 353. The connection is that one should not expose one's body (Cūḷava. 411), or thigh, or private parts, to nuns. The meaning is that one should not sprinkle those nuns with mud-water and so on. Not only with mud-water and so on, but also with clear water, colored water, mud, and so on, whoever sprinkles with anything whatsoever incurs an offense of wrong-doing. 354. Here, "bāla" (foolish) refers to one who, having received advice, does not know that he should report it to the reciter of the Pātimokkha and retract it on the first day of the half-month. "Gilāna" (sick) refers to one who, having received advice, is unable to go to the Uposatha hall to report it and retract it. "Gamiyo" (traveler) refers to... He is not one who wants to go to another country. "Monks, an instruction should not be rejected. Whoever does not accept it, there is an offense of wrong-doing." And, "I allow, monks, except for a fool, except for a sick person, except for one on a journey, for the rest to accept instruction." And, "Monks, an instruction should not be brought back. Whoever does not bring it back, there is an offense of wrong-doing." Since it has been said, when the bhikkhunis come on the thirteenth or fourteenth day and ask, "Is this Uposatha the fourteenth?" or "the fifteenth?" or "When, venerable one, is the Uposatha?" it should be told to them, "It is the fourteenth," or "the fifteenth," or "Tomorrow, sister, is the Uposatha." On the Uposatha day, those bhikkhunis should come and request, "Venerable one, the community of bhikkhunis venerates the feet of the community of bhikkhus, and requests the approach for instruction. May the community of bhikkhunis, venerable one, receive the approach for instruction." Having accepted that statement, it should be announced to the reciter of the Pātimokkha in the Uposatha hall, "Venerable sir, the community of bhikkhunis venerates the feet of the community of bhikkhus, and requests the approach for instruction. May the community of bhikkhunis, venerable sir, receive the approach for instruction." If there is a bhikkhuni instructor there, the reciter of the Pātimokkha should say, "Such and such a bhikkhu is appointed as the bhikkhuni instructor. Let the community of bhikkhunis approach him." If there is none, he should ask, "Which venerable one is able to instruct the bhikkhunis?" If there is a bhikkhu endowed with the eight qualities, he should be appointed right there, and it should be announced to the recipient of the instruction in the manner stated. If there is no bhikkhu appointed as bhikkhuni instructor, it should be said, "Let the community of bhikkhunis arrange it in a seemly way." That bhikkhu, having assented with "So be it," should say to the bhikkhunis on the first day, "There is no bhikkhu appointed as bhikkhuni instructor.