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or with any one of these, there is an offense of expiation. "Or revile him" means threatens with fear, there is an offense of expiation. 1031. If, regarding a fully ordained monk, she perceives him as fully ordained, and abuses or reviles him, there is an offense of expiation. If, regarding a fully ordained monk, she is in doubt, and abuses or reviles him, there is an offense of expiation. If, regarding a fully ordained monk, she perceives him as not fully ordained, and abuses or reviles him, there is an offense of expiation. If she abuses or reviles one not fully ordained, there is an offense of wrong-doing. If, regarding one not fully ordained, she perceives him as fully ordained, there is an offense of wrong-doing. If, regarding one not fully ordained, she is in doubt, there is an offense of wrong-doing. If, regarding one not fully ordained, she perceives him as not fully ordained, there is an offense of wrong-doing. 1032. There is no offense for one who does so for a purpose, for one who does so for the Dhamma, for one who does so for instruction, for one who is insane, for the first offender. The second rule is concluded. 3. The third rule. 1033. 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 nun Caṇḍakāḷī was quarrelsome, a maker of disputes, a maker of contentions, a maker of strife, a maker of legal questions in the Saṅgha. When action was being taken against her, the nun Thullanandā protested. Now at that time the nun Thullanandā went to a certain village for some reason. for some business. Then the community of bhikkhunīs – "Bhikkhunī Thullanandā has departed" – suspended Bhikkhunī Caṇḍakāḷī for not seeing her offense. Bhikkhunī Thullanandā having settled that business in the village returned again to Sāvatthī. Bhikkhunī Caṇḍakāḷī when Bhikkhunī Thullanandā was coming neither prepared a seat nor set out water for the feet, a footstool, or a foot-mat; nor went forth to receive her bowl and robe nor asked her about water. Bhikkhunī Thullanandā said this to Bhikkhunī Caṇḍakāḷī: "Why, sister, when I was coming did you neither prepare a seat nor set out water for the feet, a footstool, or a foot-mat; nor go forth to receive my bowl and robe nor ask me about water?" "So it is, sister, for one who is without a protector." "But why, sister, are you without a protector?" "These bhikkhunīs, sister, 'This one is without a protector, unknown, there is no one who will stand up for her,' suspended me for not seeing my offense." Bhikkhunī Thullanandā – "They are foolish, they are ignorant, they do not know what is an act or a fault in an act, or a failure in an act, or a success in an act," being enraged, reviled the community. Those bhikkhunīs who were of few wishes... they complained, grumbled, and criticized: "How can Bhikkhunī Thullanandā, being enraged, revile the community!"... "Is it true, monks, that Bhikkhunī Thullanandā, being enraged, reviles the community?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... "How can, monks, Bhikkhunī Thullanandā, being enraged, revile the community! This, monks, is not for the confidence of those without confidence... And thus, monks, let the bhikkhunīs recite this training rule – 1034."Whatever bhikkhunī, being enraged, should revile the community, it is a pācittiya." 1035."Whatever" means: whatever kind... "Bhikkhunī" means: ... this "bhikkhunī" is meant in this context. "Caṇḍīkatā" is called wrathful. "Gaṇa" is called the community of bhikkhunīs. If she reviles, saying: "These are foolish, these are unskilled, these do not know action or the fault of action or the failure of action or the success of action," there is an offense of pācittiya. If she reviles many bhikkhunīs, or one bhikkhunī, or an unordained person, there is an offense of dukkaṭa. 1036. No offense if for the sake of benefit, if for the sake of Dhamma, if for the sake of instruction, if insane, if it is the first offense. The third training rule is concluded. 4. The Fourth Training Rule 1037. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, a certain brahmin invited the bhikkhunīs and fed them. The bhikkhunīs, having eaten and declined further food, went to relatives' homes; some ate, some took almsfood and went away. Then that brahmin said to his neighbors: "The venerable bhikkhunīs have been satisfied by me; come, I will satisfy you too." They said this: "Why, venerable sir, would you satisfy us? Even those whom you invited came to our houses, some ate, some took almsfood and went away." Then that brahmin complained, grumbled, and criticized: "How can bhikkhunīs, having eaten in our house, eat elsewhere? And I am not able to give as much as they want!" The bhikkhunīs heard that brahmin complaining, grumbling, and criticizing. Those bhikkhunīs who were of few wishes... ...complained, grumbled, and criticized: "How can bhikkhunīs, having eaten and declined further food, eat elsewhere?"... "Is it true, bhikkhus, that bhikkhunīs, having eaten and declined further food, eat elsewhere?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked... … how can it be, monks, that nuns, having eaten and been dismissed, will eat elsewhere! This, monks, is not for the conviction of the unconvinced… And thus, monks, the nuns should recite this training rule – 1038. "Whatever nun, invited or dismissed, eats or consumes hard food or soft food, commits an offense of expiation." 1039. "Whatever (nun) means: whatever kind (of nun)… Nun means:… the nun intended in this context." "Invited means: invited with one of the five kinds of food." "Dismissed means: the sitting is evident, the food is evident, standing within arm's reach, one offers it, the refusal is evident." "Hard food means: the five kinds of food – excluding gruel, foods for the watch, foods for seven days, and foods for life, the remainder is called hard food." "Soft food means: the five kinds of food – cooked rice, porridge, flour, fish, meat." "Thinking 'I will eat, I will consume,' one accepts it, commits an offense of wrong-doing. With each mouthful, commits an offense of expiation." 1040. When invited, perceiving it as invited, eats or consumes hard food or soft food, commits an offense of expiation. When invited, being doubtful, eats or consumes hard food or soft food, commits an offense of expiation. When invited, perceiving it as not invited, eats or consumes hard food or soft food, commits an offense of expiation. Accepts foods for the watch, foods for seven days, or foods for life with the intention of eating, commits an offense of wrong-doing. With each mouthful, commits an offense of wrong-doing… 1041. No offense: if invited but not dismissed, drinks gruel, eats after informing the owner, consumes foods for the watch, foods for seven days, or foods for life when there is a reason, if insane, if the first offender. The fourth training rule is concluded. 5. The fifth training rule 1042. At that time the Buddha, the Blessed One, was dwelling in Savatthi, in Jeta's Grove, Anathapindika's in the monastery. Now at that time, a certain bhikkhunī, while wandering for alms in a certain street in Sāvatthī, approached a certain family; having approached, she sat down on the seat prepared. Then those people, having fed that bhikkhunī, said this: “May other bhikkhunīs also come, venerable lady.” Then that bhikkhunī, thinking, “How can other bhikkhunīs not come?” approached the bhikkhunīs and said this: “In that place, venerable ladies, there are wild dogs, fierce bulls, and a muddy place. Do not go there.” Another bhikkhunī, while wandering for alms in that street, approached that family; having approached, she sat down on the seat prepared. Then those people, having fed that bhikkhunī, said this: “Why, venerable lady, do the bhikkhunīs not come?” Then that bhikkhunī reported that matter to those people. The people complained, murmured, and criticized: “How can a bhikkhunī be stingy with a family?” … Is it true, monks, that a bhikkhunī is stingy with a family? “It is true, Blessed One.” The Buddha, the Blessed One, rebuked her… How can a bhikkhunī, monks, be stingy with a family! This, monks, is not for the conversion of the unconverted… And thus, monks, the bhikkhunīs should recite this training rule: 1043. “Should any bhikkhunī be stingy with a family, it is a pācittiya.” 1044. “Any” means whichever, whatever kind… “Bhikkhunī” means… the bhikkhunī intended in this context. “Family” means four kinds of families: khattiya families, brahmin families, vessa families, sudda families. “Should be stingy” means: thinking, “How can other bhikkhunīs not come?” she speaks dispraise of the family to the bhikkhunīs, it is an offense of pācittiya. Or she speaks dispraise of the bhikkhunīs to the family, it is an offense of pācittiya. 1045. A There is no offense if she does not make the family greedy for gain, but points out a real danger, or for a mad nun, or for the first offender. The fifth training rule is finished. 6. The Sixth Training Rule 1046. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time, many nuns, having completed the Rains residence in a village dwelling, went to Sāvatthī. The nuns asked those nuns, “Where, venerable ones, did you complete the Rains residence? Was the instruction abundant?” “There were no monks there, venerable ones; how could the instruction be abundant?” Those nuns who were of few desires… complained, grumbled, and criticized, “How can nuns reside for the Rains in a dwelling without monks?”… “Is it true, monks, that nuns reside for the Rains in a dwelling without monks?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can nuns, monks, reside for the Rains in a dwelling without monks?