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In the sixth, everything is by the method stated in the third. In the seventh, everything should be understood by the method stated in the fourth. The explanation of the second and third lay-gone precepts is finished. 8. Explanation of the First Co-resident Precept In the eighth, "co-resident" means a fellow student. "Should not assist" means she herself should not assist with recitation and so forth. "Should not cause to assist" means she should not cause another to assist, saying, "Venerable, give her recitation and so forth." "Pācittiya" means a pācittiya offense as soon as it is laid down. This was laid down in Sāvatthī concerning Thullanandā in such a matter; the rest here is similar to what was stated in the precept on a distressed co-resident in the Tuvaṭṭa Section. The explanation of the first co-resident precept is finished. 9. Explanation of the Not-Following Precept In the ninth, "ordained preceptor" means the ordained preceptor by whom she Ordained, that is, her preceptor. 'Should not attend to' means with powder, with clay, with a tooth-stick, with mouth-water, thus, with each of these duties, she should not attend. 'Pācittiya' means when the intention not to attend is set forth, it is a pācittiya. It was laid down in Sāvatthī, concerning many bhikkhunīs, on the matter of not attending. But for not attending to a foolish or shameless one, to a sick one, in dangers, or to one who is insane, etc., there is no offense. Being the preceptor who ordained, the setting forth of the intention not to attend for two years, the absence of an authorized reason— these are the three factors here. Its origin, etc., are similar to the first pārājika. But this is non-action, with painful feeling. The explanation of the training rule on not attending is finished. 10. Explanation of the Second Training Rule Concerning a Co-resident 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 command another, saying, "Venerable one, take this and go." 'Pācittiya' means when the intention is set forth, it is a pācittiya. It was laid down in Sāvatthī, concerning Thullanandā, on the matter of not taking away a co-resident. But if there is an obstacle, if, having searched, she does not find a companion, for a sick one, in dangers, or for one who is insane, etc., there is no offense. Being a co-resident, the setting forth of the intention to take away or cause to be taken away, the absence of an authorized reason— these are the three factors here. Its origin, etc., are similar to the admonition. The explanation of the second training rule concerning a co-resident is finished. The Chapter on Pregnant Women, the seventh. 8. The Chapter on Maidens 1-2-3. Explanation of the First Training Rule Concerning Maidens, etc. The first, second, and third (rules) of the Chapter on Maidens are similar to the three training rules concerning those who have gone forth from lay life. But those two great probationers who are the very first should be understood as having passed twenty years of age. For whether they have gone forth from lay life or not gone forth from lay life, in formal acts of designation, etc., they should only be called "probationers," and not "those who have gone forth from lay life" or "maidens." For one who has gone forth from lay life, the designation for training at the age of ten years... having given it at twelve years, ordination should be performed; having given it at eleven years, it should be performed at thirteen years; having given the training agreement at twelve, thirteen, fourteen, fifteen, sixteen, seventeen, eighteen years, ordination should be performed at twenty years. From eighteen years onwards, it is appropriate to call her either "one who has gone to a household" or "one who has remained a maiden". But the novice who is called "one who has remained a maiden" should not be called "one who has gone to a household"; she should be called "one who has remained a maiden". However, by virtue of the giving of the training agreement, it is appropriate to call all of them "trainees". The explanation of the first training rule concerning one who has remained a maiden, etc., is finished. 4. Explanation of the training rule concerning one who is under twelve years In the fourth, "under twelve years" means not having completed twelve years in terms of ordination. "An offense of expiation" means as stated in the method for those who, being preceptors, cause ordination, there are offenses of wrong-doing in between, and at the end of the motion, it is an offense of expiation. The explanation of the training rule concerning one who is under twelve years is finished. 5. Explanation of the training rule concerning one who has completed twelve years In the fifth, "not approved by the Sangha" means one to whom the Sangha has not given the ordination approval mentioned in the word-division (Pāci. 1132). The rest is the same as the two great trainee rules in both cases. The explanation of the training rule concerning one who has completed twelve years is finished. 6. Explanation of the training rule concerning one prone to resentment In the sixth, "being told, 'Enough for you, lady, with being ordained'" means when ordination approval is requested, the Sangha, having investigated, says, "Because she is foolish, ignorant, and shameless, it is enough for you with being ordained," and she is thus prevented. "Prone to resentment afterwards" means afterwards, seeing ordination approval being given to other intelligent and modest women, she might resent it anywhere, saying, "Surely I am foolish," and so on. "An offense of expiation" means an offense of expiation for her who thus becomes prone to resentment. This was laid down in Sāvatthī, concerning Caṇḍakāḷī, regarding the incident of her thus becoming prone to resentment. For those who act naturally, due to desire and so on, and then complain, there is no offense for the insane and so on. The request for the ordination resolution, after examination, the assent "Good!" to one not rejected due to desire and so on, and later complaining— these are the three factors here. Its origin and so on are like taking what is not given, but this is a painful feeling. The explanation of the training rule concerning complaining is finished. 7-8. Explanation of the first and second training rules concerning the ordination of a female probationer. In the seventh, "she later" means: when a female probationer is requesting higher ordination, that bhikkhunī, having said thus, and having received robes, later, if there is no obstacle, should abandon the duty, saying: "I will neither ordain her, nor will I make an effort for her ordination." For her, with the abandonment of the duty, there is an offense of expiation. In the eighth, the method is the same. Both were laid down in Sāvatthī, concerning Thullanandā, in these cases. In both, if there is an obstacle, if she sought but did not obtain, if she is sick, in calamities, or for the insane and so on, there is no offense. In both cases, the promise "Thus I will ordain her," the fulfillment of what was desired, the later abandonment of the duty, and the absence of a permitted reason— these are the four factors here. Its origin and so on are like admonition. The explanation of the first and second training rules concerning the ordination of a female probationer is finished. 9. Explanation of the training rule concerning "Sokāvāsa." In the ninth, "sokāvāsa" means: one who, having made a sign, comes and causes sorrow within men, thus "sokāvāsā" (abode of sorrow); that "sokāvāsa." Or, just as a householder's house, so too this one, not obtaining association with men, enters sorrow; thus, that which she enters, becomes her abode, thus "sokāvāsā." Therefore, in its word analysis (Pāci. 1160), the meaning "sokāvāsā means she causes suffering to others, she enters sorrow" is stated in two ways. "Pācittiya" means: for one who ordains such a person, in the manner stated, at the conclusion of the formal act, there is an offense of expiation for the preceptor. In Sāvatthī, concerning Thullanandā, in the case of ordaining such a female probationer. It was laid down. For one who does not know, and for the insane, etc., there is no offense. Being in a place of sorrow, knowing, and raising up – these are the three factors here. The origins, etc., are similar to raising up a pregnant woman. The explanation of the training rule concerning a place of sorrow is finished. 10. Explanation of the training rule concerning one not permitted In the tenth [rule], "by parents" means by the birth-mother and the birth-father. "By her husband" means by him who has taken her. "Not permitted" means not permitted for the purpose of higher ordination. Indeed, nuns must ask permission twice, at the time of going forth and at the time of higher ordination. For monks, however, it is permissible even if asked once. Therefore, if one ordains without asking permission at the time of higher ordination, for her there is an offense of expiation in the manner stated. In Sāvatthī, concerning Thullanandā, it was laid down in the matter of raising up one not permitted. For one who raises up after looking, for one who does not know their existence, and for the insane, etc., there is no offense. Not looking, knowing their existence, and raising up – these are the three factors here. Its origin is "not permitted," it is an act and a non-act, not released by perception, without intention, an offense by rule, a bodily action, a verbal action, with three intentions, and three feelings. The explanation of the training rule concerning one not permitted is finished. 11. Explanation of the training rule concerning one on probation In the eleventh [rule], "by giving consent to one on probation" means by giving consent to one on probation. There are four kinds of probation: