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this nun is intended in this context. If she should say thus: "What will this man do to you, Venerable, whether he is defiled or undefiled, since you are undefiled? Come now, Venerable, whatever this man gives you, whether food to chew or food to eat, you, having received it with your own hand, eat it or consume it." Thus she incites, there is an offense of wrong-doing. By her words, she receives it, saying "I will eat, I will consume," there is an offense of wrong-doing. With each mouthful, there is an offense of grave offense. At the completion of the meal, there is an offense of Saṅghādisesa. "This also" is said with reference to the former ones. "First offense" means she incurs it with the initial act, without admonition. "Expulsion-worthy" means she is expelled from the Saṅgha. "Saṅghādisesa" means... therefore it is called Saṅghādisesa. If she incites her to receive water or a tooth-stick, saying "Receive it," there is an offense of wrong-doing. By her words, she receives it, saying "I will eat, I will consume," there is an offense of wrong-doing. 707. When both are defiled, from the hand of a yakkha, or a peta, or a paṇḍaka, or a human in animal form, she incites her to eat or consume food to chew or food to eat, saying "Eat or consume," there is an offense of wrong-doing. By her words, she receives it, saying "I will eat, I will consume," there is an offense of wrong-doing. With each mouthful, there is an offense of wrong-doing. At the completion of the meal, there is an offense of grave offense. If she incites her to receive water or a tooth-stick, there is an offense of wrong-doing. By her words, she receives it, saying "I will eat, I will consume," there is an offense of wrong-doing. 708. No offense if she incites, knowing "he is undefiled," or "she is angry and will not receive it." thus he dismisses, he dismisses, saying, "She does not accept out of compassion for the family." for a madwoman, for the first offender. The Sixth Saṅghādisesa training rule is concluded. 7. The Seventh Saṅghādisesa training rule. 709. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, the bhikkhunī Caṇḍakāḷī, having quarrelled with bhikkhunīs, angry and displeased, spoke thus: "I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What kind of recluses are these recluses, these recluses, daughters of the Sakyas? There are other recluses, modest, scrupulous, desirous of training. I will lead the holy life in their presence." Those bhikkhunīs who were of few wishes, contented, modest, scrupulous, desirous of training, they complained, murmured, and criticized: "How can it be that the venerable Caṇḍakāḷī, angry and displeased, would speak thus: 'I renounce the Buddha, ... I renounce the training. What kind of recluses are these recluses, these recluses, daughters of the Sakyas? There are other recluses, modest, scrupulous, desirous of training. I will lead the holy life in their presence!'" "Is it true, monks, that the bhikkhunī Caṇḍakāḷī, angry and displeased, spoke thus: 'I renounce the Buddha, ... I renounce the training. What kind of recluses are these recluses, these recluses, daughters of the Sakyas? There are other recluses, modest, scrupulous, desirous of training. I will lead the holy life in their presence?'" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... "How can it be, monks, that the bhikkhunī Caṇḍakāḷī, angry and displeased, would speak thus: 'I renounce the Buddha, ... I renounce the training. What kind of recluses are these recluses, these recluses, daughters of the Sakyas? There are other recluses, modest, scrupulous, desirous of training. I will lead the holy life in their presence!' This, monks, is not for the conversion of the unconverted, nor for the increase of the converted... thus..." And now, O bhikkhunīs, let them recite this training rule: 710. If a bhikkhunī, angered, displeased, should speak thus: ‘I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What are these recluses, these recluses, daughters of the Sakyas! There are other recluses, modest, conscientious, desirous of training; with them I will lead the holy life,’ that bhikkhunī should be addressed by the bhikkhunīs thus: ‘Sister, do not, angered, displeased, speak thus: I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What are these recluses, these recluses, daughters of the Sakyas! There are other recluses, modest, conscientious, desirous of training; with them I will lead the holy life. Delight, sister, in the well-taught Dhamma; lead the holy life for the complete ending of suffering.’ If that bhikkhunī, being thus addressed by the bhikkhunīs, should persist in the same way, that bhikkhunī should be admonished by the bhikkhunīs up to the third time for the relinquishing of that. If, being admonished up to the third time, she should relinquish it, that is good; if she should not relinquish it, this bhikkhunī also has fallen into a third offense, a Saṅghādisesa requiring expulsion. 711. "Yā pana" means: whatever kind of... (etc.) ... "bhikkhunī" means: ... (etc.) ... the bhikkhunī intended in this context. "Angered, displeased" means: not delighted, with a struck mind, having become stubborn. "Should speak thus" means: ‘I renounce the Buddha... (etc.) ... I renounce the training. What are these recluses, these recluses, daughters of the Sakyas! There are other recluses, modest, conscientious, desirous of training; with them I will lead the holy life.’ "That bhikkhunī" means: that bhikkhunī who speaks thus. "By the bhikkhunīs" means: by other bhikkhunīs. By those who see, by those who hear, it should be said: ‘Sister, do not, angered, displeased, speak thus: ‘I renounce the Buddha... (etc.) … I renounce the training. What kind of nuns are these nuns, these daughters of the Sakyans! There are other nuns who are modest, conscientious, desirous of training; I will lead the holy life in their presence.’ Rejoice, sister, the Dhamma is well-proclaimed; lead the holy life for the complete ending of suffering.” She should be spoken to a second time. She should be spoken to a third time. If she relinquishes it, that is good; if she does not relinquish it, there is an offense of wrong-doing. If they hear and do not speak, there is an offense of wrong-doing. That bhikkhunī, even after being brought into the midst of the Saṅgha, should be told: “Sister, being angry and displeased, you spoke thus: ‘I renounce the Buddha… I renounce the training. What kind of nuns are these nuns, these daughters of the Sakyans! There are other nuns who are modest, conscientious, desirous of training; I will lead the holy life in their presence.’ Rejoice, sister, the Dhamma is well-proclaimed; lead the holy life for the complete ending of suffering.” She should be spoken to a second time. She should be spoken to a third time. If she relinquishes it, that is good; if she does not relinquish it, there is an offense of wrong-doing. That bhikkhunī should be admonished. And thus, bhikkhus, she should be admonished. A competent and capable bhikkhunī should inform the Saṅgha – 712. “May the Saṅgha, venerable sirs, listen to me. This bhikkhunī, so-and-so by name, being angry and displeased, speaks thus – ‘I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What kind of nuns are these nuns, these daughters of the Sakyans! There are other nuns who are modest, conscientious, desirous of training; I will lead the holy life in their presence.’ She does not relinquish that matter. If it is suitable for the Saṅgha, the Saṅgha should admonish this bhikkhunī, so-and-so by name, for the relinquishment of that matter. This is the motion. “May the Saṅgha, venerable sirs, listen to me. This bhikkhunī, so-and-so by name, being angry and displeased, speaks thus – ‘I renounce the Buddha… Oh... I renounce the training. What kind of nuns are these, these nuns, daughters of the Sakyas! There are indeed nuns who are modest, scrupulous, desirous of training, I will lead the holy life in their presence. She does not relinquish that matter. The Sangha admonishes the nun of such-and-such a name for the relinquishing of that matter. To which venerable one it is agreeable to admonish the nun of such-and-such a name for the relinquishing of that matter, she should be silent; to whom it is not agreeable, she should speak. A second time I speak this matter... (and so on) ... a third time I speak this matter... (and so on). The nun of such-and-such a name has been admonished by the Sangha for the relinquishing of that matter. It is agreeable to the Sangha, therefore it is silent, thus I hold this. A wrong-doing for the motion. Two formal declarations, serious offenses. At the conclusion of the formal declaration, an offense of Sanghādisesa. For one incurring a Sanghādisesa, a wrong-doing for the motion, the two formal declarations, serious offenses, cease. "This also" is said by referring to the former ones. "Up to the third time" means one incurs it up to the third admonition, not together with the transgression of the matter. "To be expelled" means to be expelled from the Sangha. "Sanghādisesa" means... (and so on) ... therefore it is called Sanghādisesa. 713. In a lawful act, with perception of a lawful act, if she does not relinquish, there is an offense of Sanghādisesa. In a lawful act, being in doubt, if she does not relinquish, there is an offense of Sanghādisesa. In a lawful act, with perception of an unlawful act, if she does not relinquish, there is an offense of Sanghādisesa. In an unlawful act, with perception of a lawful act, there is an offense of wrong-doing. In an unlawful act, being in doubt, there is an offense of wrong-doing.