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without intention, an offense by designation, a verbal action, with three intentions, and with three feelings. The Ninth Training Rule. 10. Explanation of the Tenth Training Rule 1018. In the tenth (rule), the word "should teach" is the distinction, the rest should be understood in the same way as stated in the ninth (rule), together with its origins and so forth. The Tenth Training Rule. The Fifth Chapter on Respect for the Mind. 6. The Chapter on Monasteries 1. Explanation of the First Training Rule 1025. In the first training rule of the chapter on monasteries – for one who transgresses the boundary, for one who enters the precincts, in the first case, a dukkaṭa, in the second case, a pācittiya. 1027. "Looking at heads" means she enters looking at the heads of the bhikkhunīs who enter first; there is no offense. "Where bhikkhunīs are" means where bhikkhunīs have entered earlier and are reciting, worshipping stupas, and so on, it is permissible to go to them, thinking, "I will go to them." "In dangers" means she is afflicted by something; in such dangers, it is permissible to enter. The rest is clear. Origin of the burden-laying down – action and non-action, release by perception, with intention, an offense by injunction, bodily action, verbal action, threefold intention, threefold feeling. The First Training Rule. 2. Explanation of the Second Training Rule 1028. In the second – "Venerable Kappitaka" means this elder was among the thousand ascetics. "He collected" means he gathered. "Collected" means gathered. "Wearing a saffron robe" means barbers perform their work wearing a saffron robe; they spoke with reference to that. The rest is clear. Threefold origin – action, release by perception, with intention, a worldly offense, bodily action, verbal action, unwholesome intention, painful feeling. The Second Training Rule. 3. Explanation of the Third Training Rule 1036. In the third – "With the intention of admonishing" means even now, "You are foolish, unthinkable," and so on, if she speaks standing on the side of admonition, there is no offense. The rest is clear. The origins and so on are similar to the preceding training rule. The Third Training Rule. 4. Explanation of the Fourth Training Rule 1037. In the fourth – everything is clear. Fourfold origin – it arises from body, from body and speech, from body and mind, and from body, speech, and mind. For one who eats without asking permission when invited, an offense may arise, thus it may be action and non-action. For one who eats after being offered, whether made allowable or not made allowable, an offense may arise, thus it may be action. not released by perception, without thought, an offense by designation, bodily action, verbal action, with three kinds of thought, with three kinds of feeling. The Fourth Training Rule. 5. Explanation of the Fifth Training Rule In the fifth (rule): "Stinginess towards families" is family-stinginess. "She has family-stinginess" means "a family-stingy one." Or "she is stingy towards families" means "a family-stingy one." "Disparaging families" means "that family is faithless, displeasing." "Disparaging bhikkhunīs" means "bhikkhunīs are immoral, of evil conduct." "Even existing faults" means existing faults of families or bhikkhunīs. The rest is obvious. It arises from three (sources): action, released by perception, with thought, an offense by the world, bodily action, verbal action, unwholesome thought, with painful feeling. The Fifth Training Rule. 6. Explanation of the Sixth Training Rule In the sixth (rule): "For instruction" means for the sake of the weighty duties. "For co-residence" means for the sake of asking about Uposatha and Pavāraṇā. This is the summary here. The detailed explanation, however, has been stated in the explanation of the rule concerning the bhikkhunī instructor. It arises from the sheep's wool (rule): action, not released by perception, without thought, an offense by designation, bodily action, with three kinds of thought, with three kinds of feeling. The Sixth Training Rule. 7. Explanation of the Seventh Training Rule In the seventh (rule): "Having sought, does not obtain" means does not obtain a bhikkhunī. The rest is obvious. Its detailed explanation also has been stated in the bhikkhunī instructor (rule). It arises from the laying down of the burden (rule): non-action, released by perception, with thought, an offense by the world, bodily action, verbal action, unwholesome thought, with painful feeling. The Seventh Training Rule. 8. Explanation of the Eighth Training Rule In the eighth (rule): "One act" and so forth refers to only Uposatha and Pavāraṇā. The rest is obvious. Its detailed explanation also has been stated in the bhikkhunī instructor (rule). It arises from the first Pārājika (rule): non-action, released by perception, with thought, an offense by the world, bodily action, unwholesome thought, with painful feeling. The Eighth Training Rule. 9. Explanation of the Ninth Training Rule All is clear. Its detailed explanation is also stated in the Bhikkhunovādaka. Origin of the rule on laying down the burden – non-action, release from perception, with intention, censurable by the world, bodily action, verbal action, unwholesome mind, painful feeling. The Ninth Training Rule. 10. Explanation of the Tenth Training Rule 1062. In the tenth – 'pasākheti' means the lower part of the body. For since the two thighs, like branches of a tree, extend from there, therefore it is called 'pasākha'. 1065. In "break," etc., if he commands all, saying "break, split!", and he does so, six offences of dukkata for commanding and six pācittiya offences are incurred. Or if he commands thus – "Lay follower, whatever needs to be done here, do all of it," and he does all the breaking, etc.; with one utterance, six dukkata and six pācittiya offences, making twelve offences. But if, even among the breaking, etc., he says only one thing, commanding "do this," and he does all of them, for doing what was commanded, there is a pācittiya. For the rest, there is no offence. The rest is clear. Origin of the Kathina rule – action and non-action, not release from perception, without intention, censurable by rule, bodily action, verbal action, three kinds of mind, three kinds of feeling. The Tenth Training Rule. The Sixth Chapter: On Parks. 7. The Chapter on Pregnant Women 1. Explanation of the First Training Rule 1069. In the first training rule of the chapter on pregnant women – 'āpannasattā' means beings entered into the womb. The First Training Rule. 2. Explanation of the Second Training Rule 1073-4. In the second – 'pāyanti' means suckling milk. 'Mātā vā hoti' means she is either the mother or the nurse of the child she suckles. The rest is clear. Both have three origins – action, release from perception, with intention, censurable by rule, bodily action, verbal action, three kinds of mind, three kinds of feeling. The Second Training Rule. 3. Explanation of the Third Training Rule 1077. In the third – 'to give the training permission' – why did he cause it to be given? "A woman, it is said, is fickle for two years in six... Without having trained in the teachings, one suffers while fulfilling the precepts, but having trained, one will not suffer later, one will overcome" - thus he gave. 1079. "I undertake the training rule of abstaining from taking life for two years without transgressing." The meaning is: "I undertake the training rule of abstaining from taking life, which is called the training rule of abstaining from taking life, having made it an undertaking not to be transgressed for two years." This method applies everywhere. These six training rules must be given even to a nun who has been ordained for sixty years. Without training in these, one should not be given higher ordination. The Third Training Rule. 4. Explanation of the Fourth Training Rule 1084. In the fourth – everything is clear. However, if the permission for full ordination was not given first, it must be given even in the ordination hall. These two are called the great trainees. The Fourth Training Rule. 5. Explanation of the Fifth Training Rule 1090. In the fifth – although there is no offense for one who gives full ordination to a girl under twelve years old, thinking she is of full age, she is still not fully ordained. The rest is clear. The Fifth Training Rule. 6. Explanation of the Sixth Training Rule 1095. In the sixth – it is permissible to give the training permission to a girl who has entered the household at ten years old, and then give her higher ordination when she is fully twelve years old. The Sixth Training Rule. 7. Explanation of the Seventh Training Rule 1101. In the seventh – everything is clear. The origin and so on are also similar to what was stated in the second for all. But this is the distinction – where there is permission, there is action or non-action. The Seventh Training Rule. 8. Explanation of the Eighth Training Rule 1108. In the eighth – "should not cause to be supported" means "Venerable Lady, give her instruction and so on" – in this way, one should not cause her to be supported with instruction and so on. 1110. "Having sought" means: having sought another, she does not find one; she herself is sick, she cannot give instruction and so on; for her, there is no offense. The rest is clear. The origin of laying down the burden – non-action, release by perception, with intention, worldly offense, bodily action, verbal action, unwholesome mind, is a feeling of suffering. The Eighth Rule. 9. Explanation of the Ninth Rule 1113. In the ninth – 'should not attend to' means with powder, clay, a tooth-stick, or mouth-water. Thus, with each such necessary act, she should not attend. The rest is clear. The origin of the first pārājika is – non-action, release by perception, with intention, blameworthy by the world, bodily action,