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Let the community of bhikkhunis arrange it in a seemly way." They too should say, "So be it." "Sir," should be responded to. In this manner, even among groups of people, a difference in address should be understood. 355. Lokāyata is a sophistical doctrine. "Monks, one should not eat from a vessel with a spout. Whoever eats, there is an offense of wrong-doing," it is said. Therefore, "one should not eat from a basket either," it is said. 356. One should not wear a layperson's outer garment, nor a layperson's lower garment; this is the meaning. "Monks, a layperson's garment should not be worn: one like an elephant's trunk, a fish's tail, four-cornered, like a palm-leaf fan, or with a hundred pleats. Whoever wears it, there is an offense of wrong-doing," indeed it is said. Wearing it differently from the proper circular way, all of this is called a layperson's outer garment. And that should not be worn; this is the meaning. Here, "saṃvelliyanti" means one should not wear it by tying it around the waist; this is the meaning. "Dāya" means a forest. It is connected to "should not smear." 357. And one should not engage in usury. One should not beg from non-relatives who have not been invited; this is the meaning. Here, regarding "for another," if something is given with the stipulation "you (plural) consume it," it is not permissible to give it even to fellow monastics. Or, having taken the best part, or having eaten for a few days, one should give it back; this is the meaning. 358. Here, "begging with a specific aim" means begging for protection by stating, "So-and-so has done this and that in our monastery," or "they will do it"; this is the meaning. "Knowing or not knowing" means knowing or not knowing those who will punish them, thinking, "If we beg, they will punish these people"; this is the meaning. But when they are punished by them, that punishment becomes a debt on the neck of those who begged with a specific aim; this is indeed the meaning. However, if one personally causes punishment by saying, "So-and-so has done this and that, take this much punishment," then the offenses of pārājika, thullaccaya, and dukkaṭa should be understood according to the value of that punishment; this is the meaning. 359. It is connected to "spoken for the harm of that thief." By kings, great ministers, and so on... It means a neck of that much, for that thief while taking a penalty, for that bhikkhu. 360. It means a dukkaṭa offense if one should throw leftover food, or excrement, or rubbish, or urine outside walls or fences. By this very statement, "not looking when using," it shows that it is permissible to throw without looking at the time of not using. Not only there, but also, it means that for one who throws even on green plants, such as rice, coconuts, etc., that are planted, it is indeed a dukkaṭa offense. 361. The meaning is that "Shall I make an offering?" is said, meaning it is asked. 362. It means a dukkaṭa offense at every step for one who goes to see a royal palace, or a pond, or a park, or a picture gallery, or a monastery, made for sport. 363. One should not obstruct a junior (bhikkhu) with a seat. One should not put away a robe in the heat. The connection is that one should ask for forgiveness, having been dismissed by a senior, such as a teacher. 364. The meaning is that it is a dukkaṭa offense by reviling a bhikkhu behind his back with "and with seven offenses," that is, with seven offenses, and by reviling with (words like) "faithless, displeased, seed-eater," etc., or with other (words). 365. "Faith-given" means a robe or almsfood. For it is said, "Monks, a faith-given offering should not be wasted. Whoever wastes it, commits a dukkaṭa offense." Because it is said, "Monks, I allow (you) to give to parents," it is said, "It is permissible for parents." 366. The connection is "having resided during the rains elsewhere," meaning in another monastery. "From elsewhere" means from another monastery. For it is said, "Monks, a robe-share should not be accepted elsewhere by one who has resided during the rains elsewhere. Whoever accepts it, commits a dukkaṭa offense." "Of them" means that the duty is to be performed by the value of the goods, by relinquishing the responsibility, for the bhikkhus in that monastery who are suitable to divide and take that robe. 367. Together with the interval, uttered With the inner garment, he should not enter the village – this is the meaning. "Monks, the village should not be entered with the inner garment. Whoever enters, there is an offense of wrong-doing" – thus it was said. "Kallo" means not sick. "With sandals, he should not enter the village" – this is the connection. "Monks, a yak-tail whisk should not be carried. Whoever carries it, there is an offense of wrong-doing." "I allow, monks, three kinds of fans: made of bark, made of usīra grass, made of peacock feathers" – and since it was said, "he should not carry a yak-tail or fly whisk" was said. A fly whisk, however, with a handle of ivory, horn, or wood is permissible. 368. "Outside the monastery" – this is the connection. "Monks, an umbrella should not be carried. Whoever carries it, there is an offense of wrong-doing." "I allow, monks, an umbrella for the sick" – and since it was said, a healthy person does not obtain it outside the monastery. For the purpose of protecting robes, etc., even a healthy person obtains it – this is the meaning. 369. "He should not carry a double-yoke" means he should not carry a double-yoke. "A single-interval yoke" means a single-yoke and an interval-yoke. A head-load, a shoulder-load, and a hip-load are head-shoulder-hip-loads. "Monks, a double-yoke should not be carried. Whoever carries it, there is an offense of wrong-doing." "I allow, monks, a single-yoke, an interval-yoke, a head-load, a shoulder-load, a hip-load, a dangling-load" – and since it was said, only a double-yoke is not permissible; the rest are permissible – this should be understood. 370. "Without having made an opportunity" (Mahāva. 153) means: if one were to accuse of an offense without first having made an opportunity, saying: "Friend, make an opportunity for me, I wish to speak to you," for him there is an offense of wrong-doing – this is the meaning. "Thus" means there is only an offense of wrong-doing – this is the meaning. 371. With a natural finger, not with a well-formed finger – this is the meaning. 372. If one were to undertake the vow of silence, etc. (Mahāva. 209; Mahāva. Aṭṭha. 209), a sectarian vow, there is an offense of wrong-doing – this is the meaning. By the word "etc.," vows like the cow-vow and dog-vow are included. "Thus" (Mahāva. 303; Mahāva . Commentary. 303) If a former barber were to carry a razor kit, it means it is a dukkaṭa offense. 373. Whatever (Kankha. Commentary. Description of the Kuṭikāra Training Rule) means any handiwork such as that of a barber or a tailor. According to that means according to the request for handiwork. If, when one requests, one gives only the price for the handiwork, it means it is permissible to have it done by having another give it. But it means it is permissible to have it done without requesting, even without payment, by saying, "Come, do this." Whatever belongs to others means it is permissible to have whatever wood, grass, etc., that is not owned by others, not appropriated by others, brought. 374. Of householders means belonging to householders. Guardians means protectors. It means it is permissible to take as much as they give. As much as is specified means it is received when they give it, having specified, "You may eat this much sugarcane, coconut, or mango fruit each day." 375. He incurs by two means means he incurs by two means. If it is asked, "By which two?" to show them, it is said, "by body and speech," for it is said, "He incurs an offense by two modes, he incurs by body, he incurs by speech" (Pari. 322). And one who incurs an offense by body and speech incurs an offense by six modes; to show them, it begins with "shamelessness, ignorance, anxiety, natural disposition." Here (Pari. 295), one who knows it to be improper and yet transgresses incurs by shamelessness. One who transgresses without knowing what is proper or improper incurs by ignorance. When doubt arises, "Is it proper or not?" and one overcomes that doubt and transgresses, one incurs by natural disposition to anxiety. One who incurs a shared bed, etc., incurs by heedlessness, by confusion of mindfulness, that is the meaning. One who eats bear meat thinking it is "pig meat" or pig meat thinking it is "bear meat" incurs by perceiving the improper as proper and the proper as improper, so it should be understood. 376. By shamelessness or by ignorance, an offense by body or speech It means "covers". Either in one, or in one (place). It changes by change of sign. Thus, four ways of rising from offense, this is the meaning. In the Sangha, an offense is risen from, by means of settlement methods like covering with grass, and in a group, by renunciation, etc. This should be known. Rising from offense in one's presence is quite clear. "Those offenses not common to monks and nuns, there is no offense in those offenses" (Pārā. 69) By this saying, rising from offense by change of sign should be known. 377. "Two requisites" means robes and almsfood. Not only these, "hinting" is not allowed. But it was not said for ease of verse. There, "hinting" is any bodily or verbal action that connects others to giving requisites. Seeing one going with food, "What food did you get?" and so on, its occurrence should be known. "Indirect talk" is speaking by twisting, how one gets it. "Nowadays, monks are troubled by almsfood," and so on, its occurrence should be known. "Allusion" is talk connected with requisites. "Request" is quite clear. The third is lodging. In lodging, hinting, allusion, and indirect talk are allowed. Only direct request is not allowed. There, "hinting"