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regarding head-ornaments and so on, whatever she wears, according to each one, by the number of items, the offenses should be understood. The rest is just as stated in the third (rule). The fourth rule of training. 5. Explanation of the fifth rule of training. 1199. In the fifth (rule) – "with perfume and dye" means with perfume and with dye. The rest is clear. The origins and so on are just like the third (rule). The fifth rule of training. 6. Explanation of the sixth rule of training. 1202. In the sixth (rule) – everything is just like what was stated in the fifth (rule). The sixth rule of training. 7. Explanation of the seventh rule of training. 1208-9. In the seventh (rule) – "causes to be massaged, an offense of expiation" – here, without releasing the hand, in massaging, it is one offense; having released again and again, in massaging, by the number of acts, offenses are incurred. In rubbing too, this is the same method. "For a sick person" means even for one afflicted by fatigue from walking on the road. In dangers, such as fear of robbers, and trembling of the body. The rest is clear. The origins, etc., are like the third (rule). The Seventh Training Rule. 8-9-10. Description of the Eighth, Ninth, and Tenth Training Rules. 1210. In these three, the eighth and so on, the difference is only between a female trainee, a female novice, and a laywoman. The rest is like what was said in the seventh (rule). The Eighth, Ninth, and Tenth Training Rules. 11. Description of the Eleventh Training Rule. 1214. In the eleventh – "before a bhikkhu" means "facing him". This, however, should be understood as spoken with reference to the vicinity. The rest is clear. The origin of the Kathina (rule) – it arises from body and speech, or from body, speech, and mind; it is an action and non-action; not by perception and release; without intention; an offense by designation; a bodily action; a verbal action; with three intentions; with three feelings. The Eleventh Training Rule. 12. Description of the Twelfth Training Rule. 1219-23. In the twelfth – "without having made an opportunity" means not having made an opportunity by saying, "I will ask in such and such a place." Therefore, it is said: "without having made an opportunity" means "without asking permission." "Without specifying" means not having specified by saying, "I will ask in such and such a place," but merely saying, "There is something to ask, I will ask, venerable sir." The rest is clear. The origin of the "word by word Dhamma" (rule) – it arises from speech, or from speech and mind; it is an action and non-action; not by perception and release; without intention; an offense by designation; a verbal action; with three intentions; with three feelings. The Twelfth Training Rule. 13. Description of the Thirteenth Training Rule. 1226. In the thirteenth – "transgressing the boundary" means: if one foot crosses, it is a dukkaṭa (offense of wrong-doing); with the second (foot), it is a pācittiya (offense requiring expiation). The same method applies to the vicinity. 1227. In "without having her outer robe," etc., the saṅkaccika robe (upper robe) itself should be understood as the robe. "In dangers" means: the saṅkaccika is valuable, and trouble arises only when going out wearing it. In such dangers, there is no offense. The rest is clear. The origin of the sheep's wool (rule) – it is an action; not by perception and release; without intention; an offense by designation; a bodily action; with three intentions; It should be known. The Thirteenth Training Rule. The Ninth Chapter on Umbrellas and Sandals. "Venerable Ones, one hundred and sixty-six Pācittiya rules have been recited." Here, all the minor rules for bhikkhunīs are ninety-six, and for bhikkhus ninety-two, making one hundred and eighty-eight training rules. From these, excluding the entire Bhikkhunī Section, sequential eating, eating what is not left over, inviting to bring what is not left over, requesting choice food, the training rule concerning a naked ascetic, concealing a serious offense, ordination of one under nineteen years old, traveling on a journey with a woman by arrangement, entering the royal inner palace, entering a village at the wrong time without asking a resident bhikkhu, sitting, and the rain-cloak— these twenty-two training rules being removed, the remaining one hundred and sixty-six training rules are known to have been recited according to the method of the Pātimokkha recitation. Therefore, it is said: "Venerable Ones, one hundred and sixty-six Pācittiya rules have been recited... and thus I remember this." Herein, this is the brief determination of their origin: The assembly on the mountain peak, the training rule concerning the painted house, the robes, women's ornaments, fragrant pigments, scented powder, and rubbing and massaging by bhikkhunīs and others— these ten training rules are unintentional and blameworthy by the world. The meaning here is this: they are unintentional because they are incurred even without intention, but when there is intention, they are blameworthy by the world because they are incurred with unwholesome intention. The remaining unintentional ones are blameworthy by designation only. Ordaining a female thief, going to another village, the training rule concerning the monastery— seven from the beginning of the chapter on pregnant women, five from the beginning of the chapter on virgins, association with men, giving consent to one on probation, ordaining year after year, and ordaining every other year— these nineteen training rules are intentional and blameworthy by designation. The remaining ones are intentional and blameworthy by the world. In the Bhikkhunī Vibhaṅga of the Samantapāsādikā, the Commentary on the Vinaya, The Minor Commentary is finished. The Pācittiya Section is finished. The Section on Pāṭidesanīya (Explanation of the Bhikkhunī Vibhaṅga) Explanation of the Pāṭidesanīya Training Rules Pāṭidesanīya, by name, immediately after the minor ones; Those eight rules that have arisen, are gathered in brief; For them, this explanation proceeds, in brief. 1228. Indeed, those things mentioned in the Pāli text, such as ghee and oil, when a bhikkhunī eats them after having made them known, it is a pāṭidesanīya offense. But for all things outside the Pāli text, it is a dukkaṭa offense. The rest here is clear. These eight kinds of pāṭidesanīya offenses arise from four sources – from body, from body and speech, from body and mind, and from body, speech, and mind. They are action, not liberation by perception, without intention, an offense by rule, a bodily action, a verbal action, with three thoughts, and with three feelings. The Explanation of Pāṭidesanīya is finished. The Section on Pāṭidesanīya is finished. But the Sekhiya rules declared, those seventy-five rules; Immediately after them, are the seven ways of settling disputes. The determination of their meaning, which was stated in the Mahāvibhaṅga; Know that it is the same, even in the Bhikkhunī Vibhaṅga. Therefore, a separate explanation, of the meaning of those rules; Is not stated here, for what was stated there, is indeed stated here. The Explanation of the Bhikkhunī Vibhaṅga, in the Samantapāsādikā, the commentary on the Vinaya, is finished. As this explanation, which removes all defilements, is finished; May they, having reached the path that removes all defilements, see Nibbāna. The Commentary on Both Vibhaṅgas is finished.