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perceiving it as a timely robe, one causes it to be distributed; if, a timely robe, perceiving it as a timely robe, one causes it to be distributed; for one who is insane; for the first offender. The second training rule is finished. 3. The third training rule. 743. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the bhikkhunī Thullanandā exchanged a robe with a certain bhikkhunī and used it. Then that bhikkhunī put away that robe, having folded it. The bhikkhunī Thullanandā said to that bhikkhunī: "Venerable one, where is that robe that you exchanged with me?" Then that bhikkhunī brought out that robe and showed it to the bhikkhunī Thullanandā. The bhikkhunī Thullanandā said to that bhikkhunī: "Here, venerable one, is your robe. Bring me that robe. What is yours is yours. What is mine is mine. Bring me that. Take back your own!" And she snatched it. Then that bhikkhunī reported this matter to the bhikkhunīs. Those bhikkhunīs who were of few desires... ...they complained, grumbled, and criticized: "How can the venerable Thullanandā bhikkhunī... having exchanged a robe with her, she will snatch it away!" Then those bhikkhunis reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One…pe… "Is it true, bhikkhus, that Bhikkhuni Thullananda, having exchanged a robe with a bhikkhuni, snatches it away?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her…pe… "How can Bhikkhuni Thullananda, bhikkhus, having exchanged a robe with a bhikkhuni, snatch it away! This, bhikkhus, is not for the conviction of the unconvinced…pe… And thus, bhikkhus, let the bhikkhunis recite this training rule – 744. "Whatever bhikkhuni, having exchanged a robe with a bhikkhuni, should afterwards say thus – ‘Come, sister, take your robe, this is my robe, what is yours is yours, what is mine is mine, take this, take back your own’ – and should snatch it away, or have it snatched away, it is an offense entailing relinquishment and expiation." 745. "Whatever" means whoever, of whatever kind…pe… "Bhikkhuni" means…pe… this bhikkhuni is intended in this context. "With a bhikkhuni" means with another bhikkhuni. "Robe" means any one of the six robes, the last one being subject to determination. "Having exchanged" means a small one for a large one, or a large one for a small one. "Should snatch away" means she herself snatches it away, it is an offense entailing relinquishment and expiation. "Should have it snatched away" means she orders another, it is an offense of wrong-doing. Once ordered, even if she snatches away many, it entails relinquishment. It should be relinquished to the Sangha, or to a group, or to a single bhikkhuni. And thus, bhikkhus, it should be relinquished…pe… "Venerable sirs, this robe of mine, having been exchanged with a bhikkhuni and snatched away, is subject to relinquishment; I relinquish this to the Sangha"…pe… should give…pe… should give…pe… "I give to the venerable one." 746. If, perceiving a fully ordained bhikkhuni as a fully ordained bhikkhuni, she exchanges a robe and snatches it away or has it snatched away, Entailing forfeiture and expiation. If, doubting whether a fully ordained nun is fully ordained, she exchanges a robe and snatches it away or causes it to be snatched away, it entails forfeiture and expiation. If, thinking a fully ordained nun is not fully ordained, she exchanges a robe and snatches it away or causes it to be snatched away, it entails forfeiture and expiation. If she exchanges other requisites and snatches them away or causes them to be snatched away, there is an offense of wrong-doing. If, with a not-fully-ordained nun, she exchanges a robe or other requisites and snatches them away or causes them to be snatched away, there is an offense of wrong-doing. If, thinking a not-fully-ordained nun is fully ordained, there is an offense of wrong-doing. If, doubting whether a not-fully-ordained nun is fully ordained, there is an offense of wrong-doing. If, thinking a not-fully-ordained nun is not fully ordained, there is an offense of wrong-doing. 747. No offense if she gives it, or if she takes it trusting her, or for one who is insane, or for the first offender. The third training rule is concluded. 4. The fourth training rule. 748. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time the nun Thullanandā was ill. Then a certain lay follower approached the nun Thullanandā; having approached, he said to the nun Thullanandā: "What is wrong with you, venerable lady? What should be brought?" "I need ghee, friend." Then that lay follower brought ghee worth a kahāpaṇa from the house of a certain shopkeeper and gave it to the nun Thullanandā. The nun Thullanandā said thus: "I do not need ghee, friend; I need oil." Then that lay follower approached that shopkeeper; having approached, he said to that shopkeeper: "It seems the venerable lady does not need ghee, she needs oil. Here is your ghee, give me oil." "If, sir, we were to take back sold goods again, when would our goods be sold? Ghee was taken for the price of ghee, oil for the price of oil..." "Bring something," "You will bring oil." Then that lay follower complained, grumbled, criticized: "How can the venerable Thullanandā, having requested one thing, request another!" The bhikkhunīs heard that lay follower complaining, grumbling, criticizing. Those bhikkhunīs who were of few wishes... they complained, grumbled, criticized... Then those bhikkhunīs reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One... "Is it true, bhikkhus, that Bhikkhunī Thullanandā, having requested one thing, requested another?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... "How can Bhikkhunī Thullanandā, bhikkhus, having requested one thing, request another! This, bhikkhus, is not for the confidence of those who are unconvinced... Therefore, bhikkhus, let the bhikkhunīs recite this training rule: 749. "Whatever bhikkhunī, having requested one thing, should request another, there is an offense of relinquishment entailing expiation." 750. "Whatever" means: "whatever kind"... "Bhikkhunī" means: "the bhikkhunī intended in this case." "Having requested one thing" means: "having requested anything whatsoever." "Should request another" means: "setting that aside, she requests another." "In the attempt, there is an offense of wrong-doing." "Upon receipt, it becomes subject to relinquishment." "It should be relinquished to the Saṅgha, or to a group, or to a single bhikkhunī." "And thus, bhikkhus, it should be relinquished..." "'Venerable sirs, this, having been requested as one thing and received as another, is subject to relinquishment for me." "I relinquish this to the Saṅgha'"... "'should give'"... "'should give'"... "'I give to the venerable one.'" 751. If she requests another, perceiving it as another, there is an offense of relinquishment entailing expiation. If she requests another, being in doubt, there is an offense of relinquishment entailing expiation. If she requests another, not perceiving it as another, there is an offense of relinquishment entailing expiation. If she requests not another, perceiving it as another, there is an offense of wrong-doing. If she requests not another, being in doubt, there is an offense of wrong-doing. If she requests not another... If she thinks it is not another's, there is no offense. 752. No offense if she informs only him, if she informs another, if she informs after showing the advantage, for a madwoman, for the first offender. The fourth training rule is finished. 5. The fifth training rule 753. At that time, the Buddha, the Blessed One, was dwelling at Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time, the bhikkhuni Thullananda was ill. Then a certain lay follower approached the bhikkhuni Thullananda; having approached, he said to the bhikkhuni Thullananda: "Is it tolerable, venerable one? Is it manageable?" "It is not tolerable for me, friend, it is not manageable." "Venerable one, I will deposit a kahapana at the house of a certain merchant. From there, you may have brought whatever you wish." The bhikkhuni Thullananda instructed a certain sikkhamana: "Go, sikkhamana, bring oil worth a kahapana from the house of that merchant." Then that sikkhamana brought oil worth a kahapana from the house of that merchant and gave it to the bhikkhuni Thullananda. The bhikkhuni Thullananda said thus: "I have no need for oil, sikkhamana, I need ghee." Then that sikkhamana approached that merchant; having approached, she said to that merchant: "Indeed, friend, the venerable one has no need for oil, she needs ghee. Here is your oil, give me ghee." "Venerable one, if we were to take back sold goods, when would our goods be sold? Oil was brought for the price of oil. Bring the price of ghee, and you may take ghee." Then that sikkhamana stood weeping. The bhikkhunis said to that sikkhamana: "Why are you weeping, sikkhamana?" Then that sikkhamana reported the matter to the bhikkhunis. Those bhikkhunis who were of few wishes... they complained, grumbled, and criticized: "How can the venerable one... "Thullanandā, having caused one thing to be bought, will cause another to be bought." ...Is it true, monks, that the bhikkhunī Thullanandā, having caused one thing to be bought, causes another to be bought? "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... ...How can the bhikkhunī Thullanandā, monks, having caused one thing to be bought, cause another to be bought! This, monks, is not for the conversion of the unconverted... ...And thus, monks, let the bhikkhunīs recite this rule of training: 754. "Whatever bhikkhunī, having caused one thing to be bought, should cause another to be bought,