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the word "gabbha" refers to the being in the womb. For the word "gabbha" (in Abhidhānappadīpikā, verse 944) means a being in the womb, and the womb itself, and a private chamber. The first (is complete). 2. The Second Training Rule 1073. In the second (rule), "pāyanto" (suckling) means "he drinks milk," a child; showing that "pāyantī" (suckling woman) means "she has such a one," it says "thaññaṃ pāyamāni" (suckling milk). The second (is complete). 3. The Third Training Rule 1077. In the third (rule), "nittharissati" (will cross over) means "will cross over from the suffering of the cycle of existence." 1079. Here, in "pāṇātipātā veramaṇi" (abstinence from killing), the training rule is called "veramaṇi" (abstinence) with the meaning that "by this, one abstains from killing," so it says "pāṇātipātā veramaṇisikkhāpada" (the training rule of abstinence from killing). The connection is "that training rule." "Sabbattha" (everywhere) means in all sentences like "abstinence from taking what is not given," etc. The connection is "for the renunciant novice nun." "Etāsu" (in these) means in these six training rules. The third (is complete). 4. Fourth Training Rule 1084. In the fourth, the word "permission for ordination" is the subject of the word "is", and the object of the word "should be given". The fourth. 5-9. Fifth and subsequent training rules 1095. In the training rules from the fifth up to the ninth, there is no obscure point. The fifth, sixth, seventh, eighth, and ninth. 10. Tenth Training Rule 1116. In the tenth, regarding "should go away", showing the meaning of movement of the root "kāsa", it says "should go". The tenth. The chapter on pregnant women, the seventh. 8. Chapter on those who are still maidens 1-2-3. Explanation of the meaning of the first, second, and third training rules 1119. In the first, second, and third [rules] of the chapter on those who are still maidens, the connection is "those great female trainees." "The very first two great female trainees" refers to the two great female trainees mentioned first among all female trainees in the chapter on pregnant women. "Those, however" means "those great female trainees, however." "She should be called simply 'female trainee'" means she should be called generally in formal acts. "She should not be called 'gone to a layman' or 'still a maiden'; if they do call her so, the formal act is invalidated" — this is the intention. Regarding "of one gone to a layman", "one gone to a layman" is called one who has gone to another man. For since she was gone to by a layman, that is, a man, through misconduct, or she went to a layman, therefore she is called "gihigatā." This is connected to "female trainee". "One who is still a maiden" is called a female novice. For since she, not having gone to a layman, has become a maiden, or has attained the state of maidenhood, therefore she is called "kumāribhūtā." "All three" means the one gone to a layman, the one who is still a maiden, and the great female trainee—all three. "Female trainee" means "she honors the training", therefore "sikkhamānā." The first, second, and third. 4. Fourth Training Rule 1136. In the fourth, there is no obscure word. The fourth. 5. Fifth Training Rule In the fifth, in this training rule, the phrase "to be determined by the Saṅgha" which was stated, its meaning is to be connected. The fifth. 6-7-8. Sixth, seventh, and eighth training rules The sixth In the seventh and eighth, there is no hidden place. The sixth, seventh, and eighth. 9. The Ninth Training Rule 1158. In the ninth, "anto" means inside. By this, the meaning of the prefix "āti" is shown. With "soka" and so on, "āvāsā" means that which causes one to dwell or enter inside. It shows the meaning of the word "sokāvāsā" as "dwellings of sorrow." Just as householders enter a house, so too, this (person) enters sorrow – this is the connection. "Iti" means thus. They go to sorrow. "Svāssā" means "that for her." "So" is sorrow. "Assā" is for the trainee. "Āvāso" is a dwelling place. By "such is this (woman)," the manner of not knowing in "ajānantī" (not knowing) is shown. The ninth. 10. The Tenth Training Rule 1162. In the tenth, regarding "anāpucchā," it is said that the "tvā" suffix is elided, hence "anāpucchitvā" (without asking). "Dvikkhattuṃ" means two times. "Sakiṃ" means one time. 1163. "Apubbasamuṭṭhānasīsaṃ" means that its origin is unprecedented. "In both places" means in both places, from speech and from body-and-speech. "Ananujānāpetvā" means without having obtained permission from parents and from the husband. The tenth. 11. The Eleventh Training Rule 1167. In the eleventh, "tatthā" refers to the phrase "by giving consent to the probationer." "Aññatrā" means another place. "Ekaṃ ajjhesantī" means they appoint one bhikkhu for the purpose of teaching the Dhamma. "Aññaṃ pana" means another, different from the one observing Uposatha. "Tatrā" means among those bhikkhus. One who recites auspicious and inauspicious constellations is a "nakkhattapāṭhako" (star-reader). "Dāruṇaṃ" means harsh. "Te" refers to those bhikkhus. "Tassa" is for that bhikkhu, the star-reader. The Jātaka verse (Jā. 1.1.49) says: "While awaiting the constellation, the benefit passed by the fool." Here is the connection – for the fool awaiting the constellation, the benefit, the good, passed by, having gone past nearby. The eleventh. 12. The Twelfth Training Rule 1170. In the twelfth, "nappahotī" means he is not able to make the bhikkhunis dwell (there). The twelfth. 13. The Thirteenth Training Rule 1175. In the thirteenth, regarding "ekaṃ vassaṃ" (one year), here the word "vassa" is a synonym for "saṃvaccharā" (year), and it is in the locative case of usage... He said, "it is in the meaning," "in one year." Thirteenth. The chapter on the Maiden Who Became, eighth. 9. The Chapter on Umbrellas and Sandals 1. Explanation of the meaning of the First Training Rule 1181. In the first [rule] of the chapter on umbrellas, "mud and so forth" means mire and so forth. By the word "and so forth" it includes water and so forth. "Bushes and so forth" means small plants and so forth. By the word "and so forth" it includes other constricted places where one cannot hold an umbrella. First. 2. The Second Training Rule 1184. In the second [rule], "by means of a vehicle" means: "they go" means "they go to the desired place with ease by this," therefore it is a vehicle. Second. 3. The Third Training Rule 1191. In the third [rule], "they scattered" is said to show the agent, because it is inseparable from the agent of the verb, "gems" are mentioned. And "gems" means jewels. Third. 4. The Fourth Training Rule 1194. In the fourth [rule], "head ornaments and so forth" means by the word "and so forth" it includes neck ornaments and so forth. "That which they go" means ornaments. Fourth. 5. The Fifth Training Rule 1199. In the fifth [rule], "and with perfume" means "it perfumes, it indicates its own substance, it makes it known," therefore it is perfume. "And with coloring" means and with ointment. For it colors, it makes known the beauty of the skin, therefore it is called coloring. By the word "and" it indicates a compound sentence of aggregation. Fifth. 6. The Sixth Training Rule 1202. In the sixth [rule], there is no obscure word. Sixth. 7. The Seventh Training Rule 1208. In the seventh [rule], "by pressing" means by pressing down and rubbing. "And by massaging" means and by repeated rubbing. Seventh. 8-10. The Eighth and Subsequent Training Rules 1210. In the three, the eighth and so forth, there is no obscure word. Eighth, ninth, and tenth. 11. The Eleventh Training Rule 1214. In the eleventh [rule], "just facing" means just in front. For the meaning of the word "facing" should be understood as "towards the face," with the 'aṃ' ending in the locative case. By this, it shows that the suffix 'to' in "from the front" is in the locative sense. "Approach" means an approach of twelve cubits. Eleventh. 12. The Twelfth Training Rule 1219. In the twelfth [rule], of the word "not made an opportunity" To show the state of being an improper compound and the state of being a compound where the qualifying word is outside the main word, it was said: "akataokāsa" (no space made). "By whom no space is made," that is "anokāsakato", O bhikkhu. By "aniyametvā" (without determining) it shows the -tvā suffix ending of the word "anodissā" (without specifying). The twelfth. 13. The Thirteenth Training Rule 1226. In the thirteenth, "even in the vicinity" means of an unenclosed village, even in the vicinity, which is reckoned as a place fit for enclosure. 1227. "For one whose robe is not cut," even though stated generally, a specific meaning is intended, so it says: "only the saṅkaccika robe." The sight of men all around is cut off, is obstructed here, that is "saṅkacci" (a breast-covering), the place covering the armpits and breasts. What is to be worn in the saṅkacci is "saṅkaccika". That very robe is the "saṅkaccika robe." The thirteenth. The Chapter on Umbrellas and Sandals, the Ninth. "All the training rules" is the connection. "From that" means from those one hundred eighty-eight training rules, "having removed" is the connection. "Therein" means among those minor ones. "Herein" means among the ten training rules. In the Bhikkhunī Vibhaṅga, the explanation of the minor rules The exposition is concluded. 5. The Exposition of the Meaning of the Pāṭidesanīya Training Rules Immediately after the minor rules, there are eight rules called Pāṭidesanīya, which were briefly included by the reciters of the Dhamma. For those eight rules called Pāṭidesanīya, this explanation proceeds briefly. 1228. "Whatever, such as all oils" is the connection. "Hī" means elaboration. "Herein" means among the eight Pāṭidesanīya rules. "Those excluded from the Pāḷi" means those excluded from the Pāḷi text.