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will neither settle it nor make an effort to settle it?" … "Is it true, monks, that the nun Thullanandā, when told by a nun, 'Come, venerable one, settle this dispute,' having agreed, 'Very well,' neither settles it nor makes an effort to settle it?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her… "How can it be, monks, that the nun Thullanandā, when told by a nun, 'Come, venerable one, settle this dispute,' having agreed, 'Very well,' will neither settle it nor make an effort to settle it! This, monks, is not for the conversion of the unconverted… And thus, monks, let the nuns recite this rule: 995. Whatever nun, when told by a nun, 'Come, venerable one, settle this dispute,' having agreed, 'Very well,' if afterwards, without impediment, she neither settles it nor makes an effort to settle it, there is an offense of pācittiya. 996. 'Whatever' means whoever, of whatever kind… 'Nun' means… the nun intended in this context. 'By a nun' means by another nun. 'Dispute' means four kinds of disputes: disputes concerning doctrine, disputes concerning accusations, disputes concerning offenses, disputes concerning duties. 'Come, venerable one, settle this dispute' means 'Come, venerable one, decide this dispute.' 'If afterwards, without impediment' means if there is no impediment. 'She neither settles it' means she does not settle it herself. 'Nor makes an effort to settle it' means she does not instruct another. As soon as she sets aside the responsibility, saying, "I will neither settle it nor make an effort to settle it," there is an offense of pācittiya. To an ordained one, with perception of an ordained one, if she neither settles a dispute nor strives for its settlement, there is an offense of pācittiya. To an ordained one, with doubt, if she neither settles a dispute nor strives for its settlement, there is an offense of pācittiya. To an ordained one, with perception of an unordained one, if she neither settles a dispute nor strives for its settlement, there is an offense of pācittiya. To an unordained one, if she neither settles a dispute nor strives for its settlement, there is an offense of dukkaṭa. To an unordained one, with perception of an ordained one, there is an offense of dukkaṭa. To an unordained one, with doubt, there is an offense of dukkaṭa. To an unordained one, with perception of an unordained one, there is an offense of dukkaṭa. There is no offense if there is an obstacle, if she searches but does not find, for a sick one, in times of danger, for an insane one, for the first offender. The fifth training rule is concluded. 6. The Sixth Training Rule At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, at Anāthapiṇḍika's monastery. Now at that time, the bhikkhunī Thullanandā gave food and edibles with her own hand to dancers, to actors, to acrobats, to mourners, to jugglers, saying: "Speak in praise of me in the assembly!" And the dancers, the actors, the acrobats, the mourners, the jugglers, spoke in praise of the bhikkhunī Thullanandā in the assembly, saying: "The venerable Thullanandā is learned, an eloquent speaker, skillful, capable of giving a Dhamma talk. Give to the venerable one! Do for the venerable one!" Those bhikkhunīs who were of few wishes... they complained, criticized, and spread it about: "How can the venerable Thullanandā give food and edibles with her own hand to a layperson?" ... "Is it true, bhikkhus, that the bhikkhunī Thullanandā gives food and edibles with her own hand to a layperson?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... "How can, bhikkhus, the bhikkhunī Thullanandā give to a layperson... She will give food and delicacies with her own hand! This, monks, is not for the conversion of the unconverted… And thus, monks, let the bhikkhunis recite this training rule – 1000. “Whatever bhikkhuni to a layperson or a male wanderer or a female wanderer with her own hand a delicacy or food should give, there is an offense of expiation.” 1001. “Whatever” means whoever, of whatever kind… “Bhikkhuni” means… the bhikkhuni intended in this context. A layperson means anyone who dwells in a house. A male wanderer means excluding a bhikkhu and a novice monk, anyone who has entered the state of a wanderer. A female wanderer means excluding a bhikkhuni, a probationer, and a novice nun, anyone who has entered the state of a wanderer. A delicacy means the five kinds of food – excluding water and tooth-cleaners, the rest is called a delicacy. Food means the five kinds of food – cooked rice, gruel, flour, fish, meat. “Should give” means by body, or by something attached to the body, or by something relinquished, she gives, there is an offense of expiation. If she gives water or tooth-cleaners, there is an offense of wrong-doing. 1002. No offense if she causes to be given, but does not give herself, if she places it down and gives it, if she gives an external application, if she is insane, if she is the first offender. The sixth training rule is concluded. 7. The seventh training rule. 1003. At that time the Buddha, the Blessed One, was dwelling in Savatthi, in Jeta's Grove, in Anathapindika's monastery. Now at that time the bhikkhuni Thullananda was using a lodging-robe without relinquishing it. Other bhikkhunis of the season did not receive it. Those bhikkhunis who were of few wishes… they complained, grumbled, and criticized – “How can the venerable Thullananda use a lodging-robe without relinquishing it?” “Is it true, monks, that the bhikkhuni Thullananda uses a lodging-robe without relinquishing it?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked her… “How can the bhikkhuni Thullananda, monks, use a lodging-...” ...will use the residence robe without relinquishing it! This, bhikkhus, is not for the appeasement of the unappeased... ...and so, bhikkhus, let the bhikkhunīs recite this training rule: 1004. "Whatever bhikkhunī should use a residence robe without relinquishing it, it is an offense of pācittiya." 1005. "Whatever" means whatever kind... "Bhikkhunī" means... the bhikkhunī intended in this context. A residence robe is that which is given with the thought, "Let the bhikkhunīs who are in season make use of it." "Should use without relinquishing" means: having used it for two or three nights, on the fourth day, having washed it, if she uses it without relinquishing it to a bhikkhunī, or a probationer, or a female novice, it is an offense of pācittiya. 1006. If it is not relinquished, and she perceives it as not relinquished, and uses it, it is an offense of pācittiya. If it is not relinquished, and she is in doubt, and uses it, it is an offense of pācittiya. If it is not relinquished, and she perceives it as relinquished, and uses it, it is an offense of pācittiya. If it is relinquished, and she perceives it as not relinquished, it is an offense of dukkata. If it is relinquished, and she is in doubt, it is an offense of dukkata. If it is relinquished, and she perceives it as relinquished, there is no offense. 1007. There is no offense if she uses it after relinquishing it, if she uses it again in turn, if there are no other bhikkhunīs in season, if her robe is cut off, if her robe is lost, in times of danger, if she is insane, if she is the first offender. The seventh training rule is concluded. 8. The eighth training rule. 1008. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, the bhikkhunī Thullanandā departed on a journey without relinquishing her residence. Now at that time, the residence of the bhikkhunī Thullanandā caught fire. The bhikkhunīs said this: "Come, venerable ones, let us remove the goods!" Some said this: "We will not remove them, venerable ones. Whatever is lost, she will accuse us of everything." The bhikkhunī Thullanandā, having returned again to that residence, ... The nuns asked – “Sirs, did you remove the goods?” “No, sirs, we did not remove them.” The nun Thullanandā complained, grumbled, criticized – “How is it that nuns, when the lodging was burning, did not remove the goods!” Those nuns who were of few wishes… they complained, grumbled, criticized – “How is it that the venerable Thullanandā departed on tour without relinquishing the lodging!”… “Is it true, monks, that the nun Thullanandā departed on tour without relinquishing the lodging?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked… “How is it, monks, that the nun Thullanandā departed on tour without relinquishing the lodging! This, monks, is not for the appeasement of the unappeased… And thus, monks, let the nuns recite this rule of training – 1009. “Whatever nun departs on tour without relinquishing the lodging, there is an offense of pācittiya.” 1010. “Whatever” means whatever kind… “Nun” means… the nun intended in this matter. “Lodging” means that which is enclosed by doors. “Departs on tour without relinquishing” means for a nun, or a probationer, or a female novice, who departs without relinquishing and crosses the boundary of a bounded lodging, there is an offense of pācittiya. For one who crosses the precinct of an unbounded lodging, there is an offense of pācittiya. 1011. When it is not relinquished, with the perception it is not relinquished, she departs, there is an offense of pācittiya. When it is not relinquished, being in doubt, she departs, there is an offense of pācittiya. When it is not relinquished, with the perception it is relinquished, she departs, there is an offense of pācittiya. Without relinquishing that not enclosed by doors, she departs, there is an offense of dukkaṭa. When it is relinquished, with the perception it is not relinquished, there is an offense of dukkaṭa. When it is relinquished, being in doubt, there is an offense of dukkaṭa. When it is relinquished, with the perception it is relinquished, there is no offense.