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unwholesome mind, is a feeling of suffering. The Ninth Rule. 10. Explanation of the Tenth Rule 1116. In the tenth – 'should not take away' means she should not take and go. 'Should not cause to be taken away' means she should not order another, saying 'Venerable lady, take this and go.' The rest here is clear. The origin of laying down the burden is – non-action, release by perception, with intention, blameworthy by the world, bodily action, verbal action, unwholesome mind, is a feeling of suffering. The Tenth Rule. The Chapter on Pregnant Women, the Seventh. 8. The Chapter on Maidens 1-2-3. Explanation of the First, Second, and Third Rules 1119. The first, second, and third rules of the Chapter on Maidens are similar to the three rules concerning those who have been householders. And those first two great probationers should be understood as having passed twenty years of age. Whether they have been householders or not, they should simply be called probationers; they should not be called 'householders' or 'maidens'. For one who has been a householder, having given the probation consent at ten years of age, ordination should be performed at twelve years of age. Having given it at eleven years, it should be done at thirteen years; having given consent at twelve, thirteen, fourteen, fifteen, sixteen, seventeen, eighteen years of age, ordination should be performed at twenty years of age. From eighteen years of age onwards, it is permissible to call her either a 'householder' or a 'maiden', but a maiden should not be called a 'householder'; she should simply be called a 'maiden'. However, a great probationer should not be called a 'householder', nor should she be called a 'maiden', but by virtue of having been given probation consent, all three should be called probationers. It is fitting for you. First, second, and third. 4-5-6. Description of the Fourth, Fifth, and Sixth Training Rules 1136. In the fourth, fifth, and sixth, everything is clear. All are of three origins. The fourth is action, release by perception, with thought, an offense by regulation, bodily action, verbal action, with three thoughts, with three feelings. The fifth is action and non-action, release by perception, with thought, an offense by regulation, bodily action, verbal action, with three thoughts, with three feelings. And what is said here as "to be delimited by the Sangha" means "to be examined." The sixth is action, release by perception, with thought, a worldly offense, bodily action, verbal action, with unwholesome thought, with painful feeling. And what is said here as "having delimited" means "having examined." Fourth, Fifth, and Sixth Training Rules 7. Description of the Seventh Training Rule 1150. In the seventh, everything is clear. Its origin is the laying down of the burden—action, release by perception, with thought, a worldly offense, bodily action, verbal action, with unwholesome thought, with painful feeling. Seventh Training Rule. 8. Description of the Eighth Training Rule 1154. In the eighth, everything is clear. Its origins and so forth are similar to the preceding ones. Eighth Training Rule. 9. Description of the Ninth Training Rule 1158. In the ninth—"sokāvāsa" (abode of sorrow) means, having made a sign, she enters sorrow into men who do not come, therefore she is an abode of sorrow. That abode of sorrow. Therefore it is said, "Sokāvāsā means she causes suffering to others." Or, like a householder in a house, she too, not obtaining the company of men, enters sorrow. Thus, that which she enters becomes her abode, therefore she is an abode of sorrow. Therefore it is said, "She enters sorrow." "Not knowing" means not knowing that she is such a one. The rest is clear. It is of three origins—action, release by perception, with thought, an offense by regulation, bodily action, verbal action, with three thoughts, with three feelings. Ninth Training Rule. 10. Description of the Tenth Training Rule A 1164. In the tenth (rule) – "Without asking" means "having not asked." By bhikkhunīs, it must be asked twice – at the time of going forth and at the time of full ordination. But for bhikkhus, it is permissible even if asked once. 1165. "Not knowing" means not knowing the existence of the mother and so on. The rest is clear. This is a head of non-prior origination. It has four origins – it arises from speech, from body and speech, from speech and mind, and from body, speech, and mind. How? When seated in a broken boundary for some necessary act like a rehabilitation ceremony, she ordains (a trainee) saying, "Call the trainee, we will ordain her right here." Thus it arises from speech. When, having said "I will ordain her starting from the residence," she goes to the broken boundary, it arises from body and speech. When, knowing the nature of the rule in both situations, she commits the transgression, it arises from speech and mind, and from body, speech, and mind. Because of ordaining without obtaining permission, it is an act and a non-act, not a perception-release, mindless, an offense against the rule, a bodily action, a verbal action, with three thoughts, with three feelings. The Tenth Training Rule. 11. Explanation of the Eleventh Training Rule 1167-8. In the eleventh (rule) – "By giving consent to one undergoing probation" means by the giving of consent by one undergoing probation. There, probation is of four kinds – probation of the assembly, probation of the night, probation of consent, and probation of intention. There, "probation of the assembly" means when bhikkhus are assembled for some necessary act, then either a cloud arises, or a dispersal is made, or people come crowding in, and the bhikkhus, saying "We have no opportunity, let us go elsewhere," rise up without releasing their consent. This is probation of the assembly. Although it is probation of the assembly, because the consent has not been released, it is permissible to perform the act. Again, bhikkhus, having assembled at night saying "We will perform the Uposatha and so on," invite one (bhikkhu) saying "Until everyone has assembled, we will listen to the Dhamma," and while he is still speaking the Dhamma, dawn breaks. If, having sat down (intending) "we will perform the Uposatha on the fourteenth (day)", it is permissible to perform it (as if it were) "the fifteenth (day)". If, having sat down to perform it on the fifteenth (day), it is not permissible to perform the Uposatha on the first day (of the next fortnight), which is not an Uposatha day. But it is permissible to perform another Sangha act. This is called "night-delay". Again, monks sit down (intending) "we will perform some Sangha act like rehabilitation." There, one monk, an astrologer, says this: "Today the constellation is terrible, do not perform this act." They, by his words, release their consent and remain seated there. Then another, having come, says, "The purpose has passed by the fool who waits for the constellation" (Jā. 1.1.49), and says, "What do you do with constellations?" This is called "consent-delay" and "intention-delay". In this delay, it is not permissible to perform the act without bringing about a renewed purity of consent. "When the assembly has risen" means having released consent, either by body or by speech, or by merely releasing consent, when the assembly has risen. 1169. No offense when the assembly has not risen, means no offense when consent has not been released and it has not risen. The rest is clear. Its three origins: action, release of perception, with intention, offense by rule, bodily action, verbal action, threefold intention, threefold feeling. The Eleventh Training Rule. 12. Explanation of the Twelfth Training Rule 1170. In the twelfth (rule): "the dwelling is not sufficient" means the living space is not enough. The rest is clear. Its origins and so forth are similar to the preceding ones. The Twelfth Training Rule. 13. Explanation of the Thirteenth Training Rule 1175. In the thirteenth (rule): "two in one year" means he ordains two in one alternate year. The rest is clear. Its origins and so forth are also similar to what has been stated. The Thirteenth Training Rule. The chapter on "Having become a virgin" is the eighth. 9. The chapter on "Umbrellas and Sandals" 1. Explanation of the First Training Rule 1181. In the first training rule of the Umbrella chapter: "even if he holds it once, there is an offense of expiation" means (on the) path In going, with one act, even for a day she wears it, it is one offense. If, having met with mud and so on, having removed her sandals, only holding the umbrella, she goes, it is an offense of wrong-doing. Or else, having seen trees and so on, having put away the umbrella, only wearing sandals, she goes, it is an offense of wrong-doing. If, having put away the umbrella too, and having removed the sandals too, she wears it again, again it is an offense of expiation. Thus, by the number of acts, the offenses should be understood. The rest is clear. Originating from sheep's wool – it is an action, not released by perception, without intention, an offense by regulation, a bodily action, with three intentions, with three feelings. The first rule of training. 2. Explanation of the second rule of training. 1184. In the second (rule) – "riding in a vehicle" – here too, having dismounted, and mounting again and again, by the number of acts, the offenses should be understood. The rest is just as stated in the first (rule). The second rule of training. 3. Explanation of the third rule of training. 1190. In the third (rule) – "they scattered" means the jewels were scattered. Here too, having removed, by her who wears, by the number of acts, offenses are incurred. The origins and so on are just as stated. Only here an unwholesome intention arises. The third rule of training. 4. Explanation of the fourth rule of training. 1194. In the fourth (rule) –