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And thus, bhikkhus, the nuns should recite this training rule: 970. "Whatever nun If a bhikkhunī wanders during the rainy season, there is an offense of pācittiya. 971. Wandering means whatever kind… A bhikkhunī means… the bhikkhunī intended in this context. During the rainy season means without having completed the first three months or the last three months. If she wanders, in a village within a cock's crow, from village to village, there is an offense of pācittiya. In a village-less area, in the wilderness, half a yojana by half a yojana, there is an offense of pācittiya. 972. There is no offense if she goes for a seven-day task, if she goes being afflicted by something, in times of danger, if she is insane, if she is the first wrongdoer. The ninth training rule is finished. 10. The Tenth Training Rule 973. At that time the Buddha, the Blessed One, was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. At that time, bhikkhunīs were observing the rainy season there in Rājagaha, there during the cold season, there during the hot season. People complained, grumbled, and criticized— “The bhikkhunīs’ directions are dark, these directions are not clear to them.” The bhikkhunīs heard those people complaining, grumbling, and criticizing. Then those bhikkhunīs reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One. Then the Blessed One, on this occasion, on this account, gave a Dhamma talk and addressed the bhikkhus— “Therefore, bhikkhus, I will lay down a training rule for bhikkhunīs based on ten advantages— for the excellence of the Saṅgha… for the stability of the True Dhamma, for the support of the Vinaya. And thus, bhikkhus, let the bhikkhunīs recite this training rule— 974. “If a bhikkhunī, having completed the rainy season, does not set out on a wandering journey, even for six or five yojanas, there is an offense of pācittiya.” 975. If a means whatever kind… A bhikkhunī means… the bhikkhunī intended in this context. Having completed the rainy season means having completed the first three months or the last three months. “I will not set out on a wandering journey, even for six or five yojanas”— if she makes a resolve… Just touching, there is an offense of expiation. 976. No offense if there is an obstacle, having searched, does not find a second nun, for a sick nun, in dangers, for an insane nun, for the first offender. The tenth training rule is finished. The Tuvaṭṭa Chapter, the fourth. 5. The Cittāgāra Chapter 1. The first training rule 977. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jetavana, in Anāthapiṇḍika's monastery. And at that time, in the park of King Pasenadi of Kosala, in a picture-house, a beautiful painting had been made. Many people went to see the picture-house. Even the group-of-six nuns went to see the picture-house. People complained, grumbled, criticized: "How can nuns go to see a picture-house, just like laywomen, enjoyers of sensual pleasures!" The nuns heard those people complaining, grumbling, criticizing. Those nuns who were of few desires... they complained, grumbled, criticized: "How can the group-of-six nuns go to see a picture-house!" "Is it true, monks, that the group-of-six nuns went to see a picture-house?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can, monks, the group-of-six nuns go to see a picture-house! This, monks, is not for the confidence of those who are not confident... And thus, monks, let the nuns recite this training rule – 978. "Whatever nun should go to see a royal palace, or a picture-house, or a monastery, or a park, or a pond, there is an offense of expiation." 979. "Whatever" means whichever, of whatever kind... "Nun" means... the nun intended in this context. A royal palace means wherever it has been made for the king to play, to enjoy. A picture-house means wherever it has been made for people to play, to enjoy. A monastery means is not made for people to play or enjoy anywhere. A park is made for people to play or enjoy anywhere. A pond is made for people to play or enjoy anywhere. 980. If she goes to see, there is an offense of dukkaṭa. If she sees while standing, there is an offense of pācittiya. If she repeatedly sees, having abandoned the proper viewing distance, there is an offense of pācittiya. If she goes to see each one, there is an offense of dukkaṭa. If she sees while standing, there is an offense of pācittiya. If she repeatedly sees, having abandoned the proper viewing distance, there is an offense of pācittiya. 981. There is no offense if she sees while standing in the monastery, or if she sees while going or coming, or if she goes to see when there is a reason, in times of danger, if she is insane, or if she is the first offender. The first training rule is finished. 2. The Second Training Rule 982. At that time, the Buddha, the Blessed One, was staying in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the bhikkhunīs were using high chairs and couches. People wandering through the monastery saw them and complained, grumbled, and criticized, saying, "How can bhikkhunīs use high chairs and couches, just like laywomen who indulge in sensual pleasures!" The bhikkhunīs heard those people complaining, grumbling, and criticizing. Those bhikkhunīs who were of few desires... (as before)... complained, grumbled, and criticized, saying, "How can bhikkhunīs use high chairs and couches!"... (as before)... "Is it true, bhikkhus, that bhikkhunīs are using high chairs and couches?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... (as before)... "How can bhikkhunīs, bhikkhus, use high chairs and couches! This, bhikkhus, is not for the conversion of the unconverted... (as before)... And thus, bhikkhus, let the bhikkhunīs recite this training rule: 983. "Whatever bhikkhunī If a bhikkhunī should use a high chair or a couch, it is an offense of pācittiya. 984. Whoever means: whichever, whatever kind of... Bhikkhunī means: ...a bhikkhunī intended in this context. A high chair is said to be one exceeding the proper measure. A couch is made with movable legs. Should use means: she sits down on it or lies down on it, there is an offense of pācittiya. 985. There is no offense if she cuts off the legs of the high chair and uses it, or breaks the legs of the couch and uses it, for one who is insane, for one who is the first wrongdoer. The second training rule is finished. 3. The Third Training Rule 986. At that time, the Buddha, the Blessed One, was staying in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the group of six bhikkhunīs were spinning thread. People, wandering through the monastery, saw them and complained, grumbled, and criticized: "How can bhikkhunīs spin thread, just like laywomen who enjoy sensual pleasures!" The bhikkhunīs heard those people complaining, grumbling, and criticizing. Those bhikkhunīs who were of few desires... complained, grumbled, and criticized: "How can the group of six bhikkhunīs spin thread!"... "Is it true, monks, that the group of six bhikkhunīs spin thread?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can the group of six bhikkhunīs spin thread! This, monks, is not for the appeasement of the unappeased... Therefore, monks, the bhikkhunīs should recite this training rule thus: 987. "If any bhikkhunī should spin thread, it is an offense of pācittiya." 988. Whoever means: whichever, whatever kind of... Bhikkhunī means: ...a bhikkhunī intended in this context. Thread means six kinds of thread: linen, cotton, silk, wool, hemp, jute. Should spin if she herself spins, in the attempt, a dukkata. In every single act of spinning, an offense of pācittiya. 989. No offense if she spins thread for herself, if insane, if the first offender. The third training rule is finished. 4. The fourth training rule 990. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time bhikkhunīs were performing services for householders. Those bhikkhunīs who were of few wishes… (etc.) they complained, grumbled, and criticized: ‘‘How can bhikkhunīs perform services for householders?’’ (etc.) ‘‘Is it true, bhikkhus, that bhikkhunīs are performing services for householders?’’ ‘‘It is true, Blessed One.’’ The Buddha, the Blessed One, rebuked them… (etc.) ‘‘How can bhikkhunīs, bhikkhus, perform services for householders! This, bhikkhus, is not for the conversion of the unconverted… (etc.) And thus, bhikkhus, let the bhikkhunīs recite this training rule: 991.‘‘Whatever bhikkhunī performs services for householders, there is an offense of pācittiya.’’ 992. Whatever means whichever one… (etc.) Bhikkhunī means… (etc.) the bhikkhunī intended in this matter. Performing services for householders means cooking gruel or rice or edibles for a householder, or washing a robe or a wrapper, there is an offense of pācittiya. 993. No offense if for gruel-drinking, if for a meal for the Sangha, if for a shrine offering, if she cooks gruel or rice or edibles for her own attendant, or washes a robe or a wrapper, if insane, if the first offender. The fourth training rule is finished. 5. The fifth training rule 994. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time a certain bhikkhunī approached the bhikkhunī Thullanandā and said this: ‘‘Come, venerable one, settle this dispute.’’ The bhikkhunī Thullanandā having assented with ‘Very well’, neither settled it nor made an effort to settle it. Then That nun reported this matter to the nuns. Those nuns who were of few wishes… complained, grumbled, and criticized: "How can it be that the venerable Thullanandā, when told by a nun, 'Come, venerable one, settle this dispute,' having agreed, 'Very well,'