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The fifth is just the plain meaning. The explanation of the training rules beginning with the second probationer is concluded. 6-10. Explanation of the training rules beginning with the second laywoman. Having given the consent for training to a laywoman of ten years, it is proper to give her higher ordination when she has completed twelve years. The seventh, eighth, ninth, and tenth are just the plain meaning. The explanation of the training rules beginning with the second laywoman is concluded. The seventh chapter is on Pregnant Women. 8. The Chapter on Those Who Were Virgins. 1-5. Explanation of the training rules beginning with the first who was a virgin. The very first two great probationers are the two probationers mentioned in the chapter on pregnant women. "Probationer" is what should be said, meaning in the acts of consent and so on, this is what should be said. "Laywoman" or "virgin" should not be said. If they say so, the act is invalid, this is the intention. The fourth and fifth are just the plain meaning. The explanation of the training rules beginning with the first who was a virgin is concluded. 6-8. Training rules beginning with those liable to decline. Word Commentary "Requested for ordination" means requested for acceptance into the Sangha. The seventh and eighth are straightforward in meaning. The commentary on the training rule concerning "subject to decay" and so on is finished. 9. Commentary on the Training Rule Concerning the Dwelling of Sorrow "Coming" means arriving. The commentary on the training rule concerning the dwelling of sorrow is finished. 10. Commentary on the Training Rule Concerning the Unpermitted "Not knowing their existence" (Pacittiya Commentary 1163) means not knowing the existence of their mother and so on. "Arising from the unpermitted" means that which arises from speech, from body and speech, from speech and mind, and from body, speech, and mind, that is "arising from the unpermitted." How? When, for example, for some reason related to an act of rehabilitation, one is seated in a fragmented boundary and ordains a trainee, saying, "Call the trainee, we will ordain her right here," thus it arises from speech. When, having said, "I will rise from the dwelling and ordain her," one goes to a fragmented boundary, it arises from body and speech. When, knowing the precept in two places, one commits a transgression, it arises from speech and mind, and from body, speech, and mind. The act of ordaining without having obtained permission is an act or non-act. The commentary on the training rule concerning the unpermitted is finished. 11. Commentary on the Training Rule Concerning the Probationer "Harsh" means evil. "Waiting" means looking. The commentary on the training rule concerning the probationer is finished. 12. Commentary on the Training Rule Concerning Every Other Year "Every other year" means having made a gap of one year. The commentary on the training rule concerning every other year is finished. 13. Commentary on the Training Rule Concerning One Year In the matrix, "one year, two" means two in each alternate year. "Ordaining every other year" means one in this year, then one in the alternate year, so there is no offense for ordaining two. The commentary on the training rule concerning one year is finished. The chapter on "Having Been a Maiden" is the eighth. 9. The Chapter on "Umbrella and Sandals" 1-2. Commentary on the Training Rule Concerning Umbrella and Sandals and so on "An umbrella of the described type" means "an umbrella, namely, three kinds of umbrellas – a white umbrella, a mat umbrella, a leaf umbrella bound in a circle, and so on." "lākabaddha" (Pāci. 1181) means a parasol of the kind described in the word-division. "Having reached such a place" means having reached that particular place, such as a swamp or mud. "Only the parasol" means having reached mud, etc., taking off the sandals, and holding only the parasol. "Or only the sandals" means having seen a swamp, etc., putting away the parasol, and wearing only the sandals. The second (rule) is for the obvious meaning. The explanation of the training rule concerning parasols, sandals, etc., is finished. 3-5. Explanation of the training rule concerning the *saṅghāṇi*, etc. "Saṅghāṇi" means an ornament to be worn on the hip. Therefore, it is said, "whatever is worn on the hip." The fourth and fifth (rules) are for the obvious meaning. The explanation of the training rule concerning the *saṅghāṇi*, etc., is finished. 6. Explanation of the training rule concerning perfumed (garments). "Gandhavāsitakena" means perfumed with scents. The explanation of the training rule concerning perfumed (garments) is finished. 7-10. Explanation of the training rule concerning having a bhikkhuni massage, etc. "Gilānāya" (Pāci. Aṭṭha. 1208) means to one who is sick, even if it is just from the fatigue of traveling. "In dangers" means in dangers, such as trembling of the body due to fear of robbers, etc. There is nothing to be said about the eighth, ninth, and tenth (rules). The explanation of the training rule concerning having a bhikkhuni massage, etc., is finished. 11. Explanation of the training rule concerning not asking permission. "Referring to the vicinity" means referring to the vicinity of twelve cubits all around. The explanation of the training rule concerning not asking permission is finished. 12. Explanation of the training rule concerning asking questions. "Without specifying" means not determining "I will ask in such and such a place," but merely saying, "There is something to ask, I will ask, venerable sir." The explanation of the training rule concerning asking questions is finished. 13. Explanation of the training rule concerning not wearing the *saṃkaccika*. "Transgressing the boundary of a walled village, or entering the vicinity of an unwalled village" - here, the connection should be understood in order: transgressing the boundary of a walled village, or entering the vicinity of an unwalled village. "In dangers" means when going while wearing an expensive *saṃkaccika*, trouble arises, thus in offenses of forms. The explanation of the rule concerning the *asaṃkaccika* is finished. The chapter on umbrellas and sandals is the ninth. Thus, in the explanation of the Pātimokkha, the Dispeller of Doubts, in the 'Jewel Casket of the Meaning of Vinaya,' the 'Elucidator of Hidden Meanings,' the explanation of the *pācittiya* rules in the Bhikkhunī Pātimokkha is finished. Explanation of the Uncommon Origins "Without intention" (Sārattha. ṭī. Pācittiya 3.1214): Because an offense can arise when one performs seeing, etc., without knowing, as in "dancing," etc., they are "without intention" due to a mind not knowing the object. "Blameworthy by the world": Because one incurs an offense solely through unwholesome intention when performing seeing, etc., knowing, as in "dancing," etc., they are "blameworthy by the world." Therefore, it is said, "This is the meaning here," etc. "With intention": Because an offense can arise only when one performs, knowing the object, as in "thief," etc., they are "with intention." Because ordination, etc., should not be done with a solely unwholesome mind, they are "blameworthy by regulation." They say, "Here, the distinction of 'with intention' and 'without intention' should not be taken by knowing or not knowing the regulation, but by knowing or not knowing the object." The explanation of the Uncommon Origins is finished. The Section on Pāṭidesanīya Rules 2. Explanation of the Rule concerning Requesting Oil, etc. And in the eight (items) not mentioned in the Pāḷi, that is, in the eight items like ghee, etc., outside the Pāḷi. The explanation of the Rule concerning Requesting Oil, etc., is finished. Thus, in the explanation of the Pātimokkha, the Dispeller of Doubts, in the 'Jewel Casket of the Meaning of Vinaya,' the 'Elucidator of Hidden Meanings,' the explanation of the *pāṭidesanīya* rules in the Bhikkhunī Pātimokkha is finished. 1. Explanation of the Rule concerning Being Well-Rounded, etc. And the *sekhiya* rules are seventy-five *sekhiya* rules. Because experts declare that the determination of meaning here is exactly as stated in the explanation of the Bhikkhu Pātimokkha, therefore, a separate explanation of their meaning is not given. It shows that what was stated there is also stated here. The explanation of the Rule concerning Being Well-Rounded, etc., is finished. Thus, in the explanation of the Pātimokkha, the Dispeller of Doubts, in the 'Jewel Casket of the Meaning of Vinaya,' the 'Elucidator of Hidden Meanings,' the explanation of the Bhikkhunī Pātimokkha is finished. Conclusion Explanation of the Narrative The connection is: "The explanation of the Pātimokkha is begun." The phrase "of the residents of the Great Monastery" should be connected with the preceding and succeeding words, meaning "from the ancient commentaries of the residents of the Great Monastery." "And only the meaning of the Pāli" means the entire meaning of the Pāli; it is said to be "both Vibhaṅgas." "Here" means in this Kaṅkhāvitaraṇī. The connection is: "Because there is not." "Yaṃ" is the word "which." "The method of the Sinhala commentaries" means the method of the Sinhala mother-commentaries. "The essence of the commentaries" means the essence of the meaning in the Sinhala mother-commentaries, or alternatively, the essence of the meaning in the Vinaya commentaries. By this, it shows: "By taking the essence of the meaning from the Sinhala mother-commentaries, he made this Kaṅkhāvitaraṇī, and thus he also made it by taking the essence of the meaning that is suitable for decision in the Vinaya commentaries." Now, dedicating his merit for the ultimate attainment of happiness for the world with its deities, he recites the two verses beginning with "and just as they attained completion.