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By "yādiso" and so on, it shows the meaning of comparison among the eleven meanings of the word "evaṃ" in examples (in Abhidhānappadīpikā, verse 1186). "Sabbattha" means everywhere, the word "evaṃ". "Thus, of good repute" in all passages. Regarding "by contempt," the 'u' vowel is the opposite of 'o' vowel, so it says, "by disrespect." By "knowing by making low," it shows that the prefix 'ava' means 'low,' and the root 'ñā' means 'to understand.' Where it should be "by knowing contempt," by way of the elision of the latter part of the compound, it is said "by contempt," so it says, "by knowing by despising." Regarding "by impatience," what is meant here is the patience of endurance, not the patience of conformity, nor the patience of insight into views, so it shows, "by non-endurance." Regarding "by splendor," here, that which shines forth especially, that which illuminates, is 'vibhāsa,' which is 'power.' A Sangha that has this 'vibhāsa' is 'vibhasa.' The suffix 'sa' is used in the sense of 'many' and 'excellent.' Why? Because it has the meaning of the 'mantu' suffix, as in "hairy" and so on. It means a Sangha of great power, of excellent power. The 'ā' vowel is shortened because it is followed by a conjunction. The state of 'vibhasa' is 'vebhassiya,' which is great power, excellent power. Thus, showing this meaning, it says, "by the state of powerful splendor." There, by the word "powerful," it shows the sense of 'many' and 'excellent' of the 'sa' suffix, which is used in the sense of 'mantu.' By the word "state," it shows the meaning of 'state' of the 'ṇiya' suffix. By the word "by," it shows the meaning of 'instrumental' of the ablative case ending. Clarifying that very meaning, it says, "by the manifestation of one's own power." There, "of one's own" refers to the Sangha, which is oneself. "By the manifestation of power" means by the manifestation of great power, or by the manifestation of excellent power. The manifestation of power is, in essence, the terrifying of others, so it says, "the meaning is by terrifying." Regarding "by weakness," it should be understood that by the word "state," it shows the meaning of 'state' of the 'ṇya' suffix, and by the word "by," it shows the meaning of 'instrumental' of the ablative case ending. "In all" means in all passages such as "by contempt" and so on. The word 'ca' is elliptically stated, so it says, "thus, it should be understood as a conjunctive meaning." Regarding "you should separate," here, the prefix 'vi' means 'without,' and 'vica' The meaning of "element" is said: "Be without." The tenth. The connection is "having inserted immediately." The explanation is that these three training rules were brought from the Mahāvibhaṅga. The connection is that nine are to be known as initial offenses. The explanation is "all phenomena." "Here" means in the passage beginning "Indeed, declared..." "But that" means "but the half-month penance." Thus, in the Samantapāsādikā, the commentary on the Vinaya, In the Bhikkhunīvibhaṅga, In the commentary on the Seventeen (Rules), the explanation is concluded. 3. The Chapter on Forfeiture 1. The explanation of the meaning of the first training rule entailing forfeiture and expiation. The thirty rules entailing forfeiture which were declared by the Blessed One for bhikkhunīs, the explanation is that now, at this time, this is the order of commentary for those rules. 733. In the first (rule), regarding "āmattikāpaṇa," the word "āmatta" is a synonym for "vessel," so it says "vessels." For vessels, indeed, they go to the state of being used, so they are called "amattāni." Showing the meaning of the word "āmattikā" as "selling amattāni," it says "those," etc. "Of those" means of the āmattikā. "Or that" means or the āmattikā shop. 734. By "sannidhi," it shows that the prefix "saṃ" with the root "ci" means "to collect." The particle "hi" indicates emphasis. "There" means in the Mahāvibhaṅga. "Here" means in the Bhikkhunīvibhaṅga. "This also" means this training rule also. The particle "pi" refers to the Mahāvibhaṅga training rule. The first. 2. The second training rule entailing forfeiture and expiation. 738. In the second (rule), even unworn robes, when stained with sweat and dirt, etc., are called "worn-out robes" due to their disfigured appearance. By "Api ayyāhī," it rejects the word division "apa ayyāhī." 740. The explanation is "all this robe." "Thus obtained" means thus obtained after forfeiting. "Just as it was given" means that just as it was given by the donors, it should be brought to that very gift, and it should be put into the robe for an untimely occasion; that is the meaning. The second. 3. The third training rule entailing forfeiture and expiation. 743. In the third (rule), the word "handa" is a particle in the sense of "giving up," so it says "handa means take." Thus. Many Nissaggiyas is the connection. Saṃharitvā means having collected separately, separately. The third. 4. The Fourth Nissaggiya Pācittiya Training Rule 748. In the fourth, 'kiṇāti anenāti kayaṃ' means 'that by which one buys is a purchase', so the root 'kayaṃ' means 'price', thus it says "by price". She is Thullanandā, 'it is said' is the connection. From the meaning of 'to know' of the root 'ñā', showing another meaning of 'ñā' as 'to ask', it says "or having asked". 752. That means all oil, etc. That very thing means all oil, etc. Yamakā means making all, together with oil, a pair. By a physician means by a doctor. For he knows the science called Ayurveda, therefore he is called a physician; and he knows the disease, its cause, and the medicine, therefore he is also called a physician. Therefore means due to the reason stated by the physician. Kahāpaṇassa means by a kahāpaṇa, 'brought' is the connection. The fourth. 5. The Fifth Nissaggiya Pācittiya Training Rule 753. In the fifth, 'she' means the trainee. This means the trainee. Surely means certainly. Here, in "cetāpetvā", the word 'citi' means 'to know', so it says "having made known". The fifth. 6. The Sixth Nissaggiya Pācittiya Training Rule 758. In the sixth, showing the meaning of 'chandaka' as 'that which is taken after having produced a desire', it says "chandaka", etc. Dhammakicca means a meritorious deed. Here, the word 'dhamma' is a synonym for merit. That means an object. Of others means of those other than oneself. "This" means "chandaka", this name. By "given for the sake of another", it shows the meaning that 'aññassa attho' is 'aññadattho', the 'da' is a word-joining particle, and 'given for that purpose' is 'aññadatthika'. By "given having designated another", it shows the meaning that 'given having designated another' is 'aññuddisika'. By "given to the Saṅgha", it shows the meaning that 'given to the Saṅgha' is 'saṅghika'. 762. Yadatthāya means for the sake of which robes, etc. Due to the compound nature of the word 'ya', the initial augment is inserted. That means robes, etc. By you means referring to the donors. It is said. Regarding dangers, such as famine and other afflictions. And whatever that may be, be it a robe or other things like almsfood, that is "whatever that may be." Sixth. 7. The Seventh Nissaggiya Pācittiya Training Rule 764. In the seventh, regarding "by request," to show that the prefix 'saṃ' here has the meaning of 'self,' it is said "by one's own request." This is just the word "saññācikena." Here, in this training rule. Seventh. 8. The Eighth Nissaggiya Pācittiya Training Rule 769. In the eighth, "of the group" means of the group of bhikkhunis. By this, it is shown that in "by the great multitude," the group of bhikkhunis is intended as the great multitude. Eighth. 9. The Ninth Nissaggiya Pācittiya Training Rule 774. In the ninth, "than this" means than this eighth training rule. More means exceedingly more. Ninth. 10. The Tenth Nissaggiya Pācittiya Training Rule 778. In the tenth, by "is destroyed," it shows the meaning of destruction for the root 'udi' in "undriyati," because roots have many meanings. Falls away means it falls off, having withered. By this, the manner of destruction is shown. This much means this measure is just two words. Tenth. 11. The Eleventh Nissaggiya Pācittiya Training Rule 784. In the eleventh, "heavy robe" means, showing it is a garment for covering in cold weather, it says "a covering in cold weather." Indeed, in cold weather, people wear thick coverings. In "up to four *kaṃsa*," the word *kaṃsa* is seen in three meanings: an eating bowl, a type of metal like gold, and four *kahāpaṇas*. But here, showing it refers to four *kahāpaṇas*, it says "a *kaṃsa* is four *kahāpaṇas*." Its maximum is reckoned as four *kaṃsas*, thus "up to four *kaṃsas*," meaning a robe worth sixteen *kahāpaṇas*. Eleventh. 12. The Twelfth Nissaggiya Pācittiya Training Rule 789. In the twelfth, "light robe" means, showing it is a garment for covering in hot weather, it says "a covering in hot weather." Indeed, in hot weather, people [wear light coverings]. they put on a wrap of hemp. The twelfth. Showing the thirtyness of the Nissaggiyas, he says "in the Mahāvibhaṅga," etc. The connection is "having removed from the robe section." "Aññadatthikāni" means the training rules mentioned by the word "aññadatthika." "Iti" means thus. "Ekatopaññattāni" means laid down for one only, "ubhatopaññattāni" means laid down for both. "Ettha" means in the words "Indeed, these have been recited," etc. Thus, in the Samantapāsādikā, the commentary on the Vinaya, in the Bhikkhunīvibhaṅga, the explanation of the thirty (rules) is concluded. 4. The Pācittiya Section 1. The Garlic Chapter 1. The Explanation of the Meaning of the First Training Rule After the thirty (rules), in the time immediately following the thirty (rules), comprising one hundred and sixty-six, gathered by one hundred and sixty-six training rules, those doctrines which were recited by the reciters (of the council),