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not release by perception, without intention, blameworthy by regulation, bodily action, of three minds, with painful feeling. The Second Training Rule. 3. Description of the Third Training Rule 941. In the third: "esteemed as noble" means esteemed as noble because they have gone forth from noble families and are noble in qualities. "afflicted by envy" means afflicted by envy; overcome, is the meaning. "full of declarations" means those for whom declarations are many; making declarations to the great assembly during the day, is the meaning. "full of requests" means those for whom requests are many. "Request" should be understood as making known in various ways by means of causes and examples, not as begging. 943. Offenses should be understood by the number of turns in walking. In "stands" and so on, by the number of uses. In "recites" and so on, by the number of words and so on. The rest is clear. Of three origins: action and non-action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, with painful feeling. The Third Training Rule. 4. The Fourth Training Rule Explanation of Danger 949. In the fourth (rule) – when there is an obstacle, that is, when there is one of the ten kinds of obstacles. "Having searched, one does not find" means one does not find another attendant. "For a sick person" means for oneself being sick. "In dangers" means when there is such a calamity, there is no offense. The rest is obvious. Origin of laying down the burden – non-action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, and painful feeling. Fourth training rule. 5. Explanation of the Fifth Training Rule 952. In the fifth (rule) – "Causes another to pull out" – if the one commanded pulls out and crosses many doors with a single effort, there is one offense. But if, being commanded "Cross this door and that door," one crosses, there are offenses according to the number of doors. The rest is obvious. Origin of three (actions) – action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, and painful feeling. Fifth training rule. 6. Explanation of the Sixth Training Rule 955. In the sixth (rule) – everything is obvious. Origin of admonition – non-action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome consciousness, and painful feeling. Sixth training rule. 7-8-9. Explanation of the Seventh, Eighth, and Ninth Training Rules 961. In the seventh, eighth, and ninth (rules), everything is obvious. All have their origin in sheep's wool, are actions, are not released by perception, are without intention, are blameworthy by rule, are bodily actions, and have three kinds of consciousness and three kinds of feeling. Seventh, Eighth, and Ninth training rules. 10. Explanation of the Tenth Training Rule 973. In the tenth (rule) – "Āhundarikā" means crowded/narrow. 975. "As soon as the burden is laid down" means even if one lays down the burden and then departs, it is still an offense. Even if one goes five leagues after having invited (the bhikkhunī), there is no offense. In the six (cases), there is nothing to be said. But if one goes three (leagues) and returns by the same path, it is not permissible. It is permissible to return by another path. 976. "Obstacle" means the ten kinds of obstacles. e – having set out, thinking "I will go further," but a river flood has come, or robbers are on the path, or a storm arises, it is proper to turn back. The rest is clear. The origin of the first Pārājika is – non-action, release by perception, with intention, blameworthy by the world, bodily action, unwholesome thought, and painful feeling. The tenth training rule. The Tuvaṭṭavagga, the fourth. 5. The Cittāgāravagga 1. Explanation of the First Training Rule 978. In the first training rule of the Cittāgāravagga – "Royal palace" means the king's pleasure house. "Painted house" means a pleasure picture hall. "Park" means a pleasure grove. "Garden" means a pleasure garden. "Pond" means a pleasure pond. Therefore, in the word analysis, it is said, "wherever the king plays," and so on. "Goes to see, an offense of wrong-doing" – here, the wrong-doing is counted by the number of steps. But where it says "stands and sees," if she stands in one place without moving her feet and sees all five, it is only one pācittiya. But if she looks in each direction and sees, there are separate offenses. For a bhikkhu, however, it is a wrong-doing in all cases. 981. "Standing in the park" – if they build royal palaces and so on within the park, and she sees them, there is no offense. "Going or coming" – if it is her path for alms-round and so on, and she sees them, there is no offense. "Having gone for a purpose" – if she goes to the king for some purpose and sees them, there is no offense. "In dangers" – if she enters, being troubled by something, and sees them, there is no offense. The rest is clear. The origin of the Eḷakaloma (sheep's wool) offense is – action, not release by perception, without intention, blameworthy by the world, bodily action, unwholesome thought, and three kinds of feeling. The first training rule. 2. Explanation of the Second Training Rule 982. In the second – the offenses should be understood by counting the attempts of sitting down or lying down. The rest is clear. The origin of the Eḷakaloma (sheep's wool) offense is – action, not release by perception, without intention, blameworthy by rule, bodily action, three kinds of thought, and three kinds of feeling. Second training rule. 3. Description of the Third Training Rule 988. In the third – “Ujjavujjaveti” means when as much as is pulled by hand is wound up, there is one offense. But from before spinning, starting with cotton picking, for all operations, by the count of hand-turns, there is a dukkata offense. 989. “Kantitasuttaṃ” means combining threads like string and spinning them, or re-spinning poorly spun thread. The rest is clear. Its origin is sheep's wool – it is an action, not a perception-release, unconscious, a blameworthy precept, a bodily action, with three thoughts, with three feelings. Third training rule. 4. Description of the Fourth Training Rule 992. In the fourth – in “yāguṃ vāti” and so on, starting with pounding rice, for all preliminary operations, by the count of operations, there is a dukkata offense. For gruel and meals, by the count of portions, for edibles and so on, by the count of items, there are pācittiya offenses. 993. “Yāgupāne” means when gruel or a meal is being prepared by humans for the Sangha, if she cooks anything as their helper, there is no offense. Being a helper for a cetiya offering, she offers perfumes and so on; it is permissible. “Attano veyyāvaccakarassa” means even if her parents come, having them do something like fanning or sweeping, and placing them in the position of a steward, it is permissible to cook anything. The rest is clear. Its origin and so on are similar to the third. Fourth training rule. 5. Description of the Fifth Training Rule 996. In the fifth – “asati antarāye” means when there are no ten kinds of obstacles. Having laid down the burden, if she decides afterwards, she decides having already incurred an offense. 998. “Pariyesitvāna labhati” means she does not find bhikkhunī helpers. The rest is clear. Its origin is laying down the burden – it is a non-action, a perception-release, conscious, a worldly fault, a bodily action, a verbal action, an unwholesome thought, a feeling of suffering. Fifth training rule. 6. Description of the Sixth Training Rule 999. In the sixth – everything is to be understood in the same way as stated in the Āgārika training rule in the Naggavagga. should be understood. But this is the distinction, that is of six origins. This, because it is said "by one's own hand," has its origin in sheep's wool, is an action, not a release by perception, without intention, an offense by designation, a bodily action, with three intentions, and with three feelings. The Sixth Training Rule. 7. Explanation of the Seventh Training Rule 1007. In the seventh (rule) – "again by another turn" means "again." "In dangers" means even if a costly robe is removed from the body and well-prepared, thieves steal it. In such dangers, for one who wears it without giving it up, there is no offense. The rest is clear. Its origin (Kathina) – arises from body and speech, and from body, speech, and mind, is an action and non-action, not a release by perception, without intention, an offense by designation, a bodily action, a verbal action, with three intentions, and with three feelings. The Seventh Training Rule. 8. Explanation of the Eighth Training Rule 1008. In the eighth (rule) – "without giving it up" means not giving it for safekeeping; the meaning is "without asking, 'Please guard this.'" 1012. "Having searched, she does not obtain" means she does not obtain a caretaker. "For a sick one" means for one unable to speak. "In dangers" means when the country is breaking apart, they abandon their dwellings and go. In such dangers, there is no offense. The rest is clear. Its origins and so forth are similar to the preceding training rule. The Eighth Training Rule. 9. Explanation of the Ninth Training Rule 1015-6. In the ninth (rule) – "external, not conducive to welfare" means that which causes harm to others, such as elephant, horse, chariot, bow, arrow, crafts, Atharvanic spells, pegging, subjugation, emaciation, and the application of charms and antidotes. "Protection" means all kinds, such as protection from yakkhas and snake circles, are permissible. The rest is clear. Its origin (Padaso Dhamma) – arises from speech, and from speech and mind, is an action, not a release by perception,