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But if no opportunity is made at all, there is nothing to be said. In Sāvatthī, concerning many bhikkhunīs, it was laid down regarding the matter of asking a question to a bhikkhu for whom no opportunity has been made. For one who, having made an opportunity for that specific (topic), asks a question, and for one who, having made an opportunity without specifying (the topic), asks anywhere, and for mad persons, etc., there is no offense. The bhikkhu not having an opportunity made for him, asking a question— these are the two factors here. Its origins, etc., are like those of the padasodhamma (rule). But this is an act-non-act (offense). The explanation of the training rule concerning asking questions is finished. 13. Explanation of the training rule concerning not wearing the saṅkaccika In the thirteenth (rule), "without the saṅkaccika" means being without the saṅkaccika, which is permitted for covering the body, specifically the area from the armpits to the navel. "Should enter a village" here means the boundary of a walled village, (and the boundary) of an unwalled (village). When she goes beyond the precinct or enters it, on the first step, a dukkaṭa, on the second, a pācittiya. It was laid down in Sāvatthī, concerning a certain bhikkhunī entering a village without a saṃkaccika. But for whom the saṃkaccika robe is torn or lost, for her, for one who is sick, in dangers, or for one who is insane, there is no offense. Not wearing a saṃkaccika, exceeding the stated limit, and the absence of an authorized reason—these are the three factors here. The origins, etc., are like sheep's wool. The explanation of the training rule concerning not wearing a saṃkaccika is finished. The ninth chapter is on umbrellas and sandals. 10…etc…16. The chapter beginning with false speech. Explanation of the training rules beginning with false speech. In the seven chapters beginning with the false speech chapter, which follow from this point, the determination should be understood in the same way as stated in the explanation of the Bhikkhu Pātimokkha. The sixteenth chapter. Indeed, venerable ones, 166 pācittiya rules have been recited. Seventy are common (with bhikkhus), and ninety-six are uncommon (for bhikkhunis), thus 166, laid down concerning bhikkhus. The rest is clear everywhere. In the Pātimokkha explanation, the Dispeller of Doubts, In the Bhikkhunī Pātimokkha, The explanation of the pure Pācittiya rules is finished. Herein, briefly, is the determination of the origin for the uncommon training rules: assemblies on mountain tops, the training rule on painted houses, robes, women's ornaments, perfumes and dyes, scented powder, and rubbing and massaging by bhikkhunis, etc.— these ten training rules are without intention, worldly offenses, and with unwholesome thoughts. The meaning here is this: they are without intention because they can be committed even without intention; but if there is intention, they are worldly offenses and with unwholesome thoughts because they are committed with unwholesome intention. The remaining ones are with intention and are only offenses by enactment. Raising a thief, going to another village, the training rule concerning the monastery, seven (rules) starting from the beginning of the chapter on pregnant women, five (rules) starting from the beginning of the chapter on virgins, mixing with men, etc., giving consent to one on probation, raising (a bhikkhuni) every year, raising (a bhikkhuni) every other year—these nineteen training rules are sa Intentional ones are offenses by precept. The rest, if intentional, are worldly offenses. The Section on Confessable Offenses 1. Explanation of the Training Rule on Requesting Ghee In the first of the Confessable Offenses, "ghee" means the determination stated previously, found in the Pāli (Pāci. 1230), such as cow's ghee. Regarding "having requested, one may eat," here, if one takes it with the thought "I will eat what I have obtained by requesting," it is a dukkaṭa. For each mouthful of what has been taken, it is a confessable offense. In Sāvatthī, concerning the group of six bhikkhunīs, it was laid down regarding the matter of requesting and eating ghee. "Not sick" is the supplementary rule here; it is a pāṭidesanīya with three factors. For a sick bhikkhunī, it is a dukkaṭa with two factors. But if she is sick and perceives herself as sick, or having requested while sick, she later becomes not sick and eats, or it is a remainder for a sick person, or it was requested from a place where relatives had invited, or for the sake of another, or she eats what was obtained with her own money, for her, and for the insane and so on, there is no offense. Ghee of the described characteristic, absence of an allowed reason, requesting, and swallowing - these are the four factors here. The origins and so on are similar to the Addhāna rules. The Explanation of the Training Rule on Requesting Ghee is concluded. 2. Explanation of the Training Rule on Requesting Oil and so on Also in the second and so on, oil and so on are the determinations stated previously, found in the Pāli (Pāci. 1236). But for the eight not found in the Pāli, it is only a dukkaṭa. The rest in all cases is similar to what was stated in the first. The Explanation of the Training Rule on Requesting Oil and so on is concluded. From the Commentary on the Pātimokkha, the Dispeller of Doubts, In the Bhikkhunī Pātimokkha, The Explanation of the Confessable Offenses is concluded. 1. Explanation of the Training Rule on Proper Arrangement and so on But from now on, the Sekhiya rules and the rules for settling disputes, in all respects, are to be understood in the manner stated in the commentary on the Bhikkhu Pātimokkha. From the Commentary on the Pātimokkha, the Dispeller of Doubts, The Explanation of the Bhikkhunī Pātimokkha is concluded. Concluding Statement And by this much – The commentary on the Pātimokkha, requested by the Elder Soṇa; for those whose doubts have arisen in the Vinaya, the dispeller of doubts... Desirous of crossing over (doubt). I began all that, the method of the Sinhala commentaries, based on the recitation tradition of the residents of the Great Monastery. Relying on that, this (work) reached completion, having taken entirely all the essence of the commentaries and solely the meaning of the Pāli. There is no word here which would contradict the Pāli, or the ancient commentaries of the residents of the Great Monastery. Therefore, without doubt here, by one seeking welfare, it should be diligently learned, this Dispeller of Doubts. And just as this Dispeller of Doubts has reached completion for the Pāli of twenty-two recitation sections. Thus, without hindrance, may all good wishes, of all beings, soon go to completion. This commentary on the Pātimokkha, named Kaṅkhāvitaraṇī, was made by the Elder named Buddhaghosa by his teachers, who was adorned with supreme pure faith, wisdom, and energy; endowed with a collection of virtues like morality, good conduct, uprightness, and gentleness; capable of penetrating the depths of his own doctrine and other doctrines; endowed with skill in wisdom; with the light of unhindered knowledge in the Teacher's Dispensation, comprising the Tipitaka and its commentaries; a great grammarian; possessing the charm of well-articulated, sweet, and profound speech, born of perfect expression; a speaker of appropriate and excellent words; a supreme debater; a great poet; who was an ornament to the lineage of the Theras, the lamps of the Theravāda tradition, the Theras residing in the Great Monastery, whose wisdom was well-established in the supramundane Dhamma, adorned with qualities like the six supernormal powers, surrounded by the analytical knowledges; with vast and pure wisdom. May it remain in the world for those seeking to cross over the world, showing to noble sons the method of purity of conduct. As long as the name "Buddha" of that pure-minded one, the Such-one, of the foremost in the world, the great seer, continues to exist in the world. The Kaṅkhāvitaraṇī Commentary is completed.