English
in the evening approached a certain village, and having approached a certain brahmin family, asked for a place (to stay). Then that brahmin woman said to those bhikkhunīs: "Wait, ladies, until the brahmin comes." The bhikkhunīs, (thinking) "until the brahmin comes," spread out bedding, and some sat down, some lay down. Then that brahmin, coming at night, said to that brahmin woman: "Who are these?" "Bhikkhunīs, sir," (she replied). "Throw out these shaven-headed harlots!" he said, and had them thrown out of the house. Then those bhikkhunīs, having gone to Sāvatthī, reported this matter to the bhikkhunīs. Those bhikkhunīs who were of few desires... (etc.) ... criticized, complained, and spread it around: "How can bhikkhunīs, at an improper time, approach families and, without asking the master of the house, spread out bedding and sit down or lie down?" (etc.) Indeed, is it true, monks, that nuns, at the wrong time, going to families, without asking the owners, spread a bed and sit down or lie down? It is true, Blessed One. The Buddha, the Blessed One, rebuked them... etc. How can it be, monks, that nuns, at the wrong time, going to families, without asking the owners, spread a bed and sit down or lie down! This, monks, is not for the conversion of the unconverted... etc. And so, monks, let the nuns recite this training rule – 865. If any nun, at the wrong time, going to families, without asking the owners, spreads a bed, or has it spread, and sits down, or lies down, there is an offense of pācittiya. 866. 'Any' means any kind of... etc. 'Nun' means... etc. the nun intended in this context. 'Wrong time' means from sunset until dawn. 'Family' means four kinds of families: Khattiya families, Brahmin families, Vessa families, Sudda families. 'Going to' means going there. 'Without asking the owners' means without asking the person who is the owner in that family, who has the right to give. 'Bed' means even a mat of leaves. 'Spreads' means spreads it herself. 'Has it spread' means has another spread it. 'Sits down' means sits down on it, an offense of pācittiya. 'Lies down' means lies down on it, an offense of pācittiya. 867. When not asked, perceiving it as not asked, if she spreads a bed, or has it spread, and sits down, or lies down, there is an offense of pācittiya. When not asked, being in doubt, if she spreads a bed, or has it spread, and sits down, or lies down, there is an offense of pācittiya. When not asked, perceiving it as asked, if she spreads a bed, or has it spread, and sits down, or lies down, there is an offense of pācittiya. When asked, perceiving it as not asked, there is an offense of dukkaṭa. When asked, being in doubt, there is an offense of dukkaṭa. When asked, with the perception of being asked, there is no offense. 868. No offense without asking having spread a bed, or having had a bed spread, sits down, or lies down; for a sick person, in times of danger, for an insane person, for the first offender. The seventh training rule is finished. 8. The eighth training rule 869. At that time the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. And at that time, a nun, a pupil of Bhaddā Kāpilānī, diligently attended upon Bhaddā Kāpilānī. Bhaddā Kāpilānī said to the nuns: "This nun, venerable sirs, diligently attends upon me. I will give her a robe." Then that nun, by misunderstanding and misinterpreting, caused others to complain: "Indeed, venerable sirs, I do not diligently attend upon the venerable one. Indeed, the venerable one will not give me a robe." Those nuns who were of few wishes, they complained, grumbled, and criticized: "How can a nun by misunderstanding and misinterpreting cause others to complain?" "Is it true, monks, that a nun by misunderstanding and misinterpreting caused others to complain?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her: "How can a nun, monks, by misunderstanding and misinterpreting cause others to complain! This, monks, is not for the conviction of the unconvicted. And thus, monks, let the nuns recite this training rule: 870. "Whatever nun by misunderstanding and misinterpreting causes others to complain, there is an offense of expiation." 871. "Whatever" means whichever kind of. "Nun" means a nun intended in this sense. "By misunderstanding" means by grasping otherwise. "By misinterpreting" means by inferring otherwise. "Others" means causes an ordained person to complain, there is an offense of expiation. 872. To an ordained person, with the perception of an ordained person, causes to complain, there is an offense of expiation. To an ordained person, with doubt, causes to complain, there is an offense of expiation. causes to complain, there is an offense of *pācittiya*. If for a fully ordained nun, with the perception of not fully ordained, she causes to complain, there is an offense of *pācittiya*. If she causes an unordained person to complain, there is an offense of *dukkaṭa*. If for an unordained person, with the perception of fully ordained, there is an offense of *dukkaṭa*. If for an unordained person, with doubt, there is an offense of *dukkaṭa*. If for an unordained person, with the perception of unordained, there is an offense of *dukkaṭa*. 873. No offense for a madwoman, for the first offender. The eighth training rule is concluded. 9. The ninth training rule. 874. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, nuns, not seeing their own belongings, said to the nun Caṇḍakāḷī: "Sister, please look for our belongings." The nun Caṇḍakāḷī complained, was annoyed, and expressed her displeasure: "Surely I am the thief, surely I am the shameless one, that the venerable ones, not seeing their own belongings, said this to me: 'Sister, please look for our belongings.' If I, venerable ones, have taken your belongings, may I not be a recluse, may I fall away from the holy life, may I be reborn in hell; and whoever said this to me falsely, may she also not be a recluse, may she fall away from the holy life, may she be reborn in hell." Those nuns who were of few wishes... (etc.) ... complained, were annoyed, and expressed their displeasure: "How can the venerable Caṇḍakāḷī curse herself and others with hell and with the holy life?" ... (etc.) ... "Is it true, monks, that the nun Caṇḍakāḷī curses herself and others with hell and with the holy life?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... (etc.) ... "How can the nun Caṇḍakāḷī curse herself and others with hell and with the holy life! This, monks, is not for the conviction of the unconvicted... (etc.) ... And thus, monks, let the nuns recite this training rule: 875. "Whatever nun, herself or another, with hell or by the holy life, she commits a pācittiya.” 876. “Whatever (bhikkhunī)” means whatever kind of… (as before) … “bhikkhunī” means… (as before) … this bhikkhunī is intended in this context. “Herself” means personally. “Another” means one who is fully ordained. If she curses her with hell or with the holy life, she incurs a pācittiya. 877. If, perceiving a fully ordained one as fully ordained, she curses her with hell or with the holy life, she incurs a pācittiya. If, being in doubt about a fully ordained one, she curses her with hell or with the holy life, she incurs a pācittiya. If, perceiving a fully ordained one as not fully ordained, she curses her with hell or with the holy life, she incurs a pācittiya. If she curses her with the animal realm, or with the realm of hungry ghosts, or with human misfortune, she incurs a dukkaṭa. If she curses one not fully ordained, she incurs a dukkaṭa. If, perceiving one not fully ordained as fully ordained, she curses her, she incurs a dukkaṭa. If, being in doubt about one not fully ordained, she curses her, she incurs a dukkaṭa. If, perceiving one not fully ordained as not fully ordained, she curses her, she incurs a dukkaṭa. 878. There is no offense for one who does so for a purpose, for the Dhamma, for instruction, for one who is insane, for the first offender. The ninth training rule is finished. 10. The tenth training rule 879. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, the bhikkhunī Caṇḍakāḷī, having quarreled with bhikkhunīs, beat herself repeatedly and cried. Those bhikkhunīs who were of few desires… (as before) … complained, grumbled, and criticized: “How can the venerable Caṇḍakāḷī beat herself repeatedly and cry?”… (as before) … “Is it true, bhikkhus, that the bhikkhunī Caṇḍakāḷī beats herself repeatedly and cries?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked her… (as before) … “How can the bhikkhunī Caṇḍakāḷī beat herself repeatedly and cry? This, bhikkhus, is not for the conversion of the unconverted… (as before) … And thus, bhikkhus, O bhikkhunis, this training rule should be recited: Whatever bhikkhuni herself repeatedly striking, should cry, it is pācittiya. "Whatever" means whoever, of whatever kind... "bhikkhuni" means... a bhikkhuni intended in this sense. "Herself" means personally. Having struck, having struck, she cries, there is an offense of pācittiya. She strikes but does not cry, there is an offense of dukkata. She cries but does not strike, there is an offense of dukkata. There is no offense if afflicted by loss of relatives, or by loss of possessions, or by loss due to illness, she cries, but does not strike. (No offense for) a madwoman, (no offense for) the first offender. The tenth training rule is finished. The chapter on Darkness is the second. 3. The chapter on Nakedness 1. The first training rule At that time the Buddha, the Blessed One, was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery. And at that time many bhikkhunis in the Aciravati river, together with courtesans,