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were bathing naked at the same ford. The courtesans ridiculed those bhikkhunis, saying: "What indeed, ladies, is the point of you young ones practicing the holy life? Should not sensual pleasures be enjoyed? When you are old, then you can practice the holy life. Thus both your aims will be achieved." The bhikkhunis, being ridiculed by the courtesans, were ashamed. Then those bhikkhunis, having gone to the residence, reported this matter to the bhikkhunis. The bhikkhunis reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, having given a Dhamma talk, addressed the bhikkhus: "Well then, bhikkhus, I shall lay down a training rule for the bhikkhunis, based on ten advantages – for the excellence of the Sangha... ...for the strengthening of the discipline. And thus, bhikkhus, the bhikkhunis should recite this training rule: Whatever bhikkhuni should bathe naked, it is pācittiya." "Whatever" means... whichever nun, of whatever kind... this nun is intended in this meaning. If she bathes naked, she bathes unclothed or uncovered, a dukkata offense while doing so. At the completion of the bathing, an offense of pācittiya. 886. No offense for one whose robe has been stolen, or whose robe is lost, in emergencies, for one who is insane, for the first offender. The first training rule is finished. 2. The Second Training Rule 887. At that time, the Buddha, the Blessed One, was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, a bathing-robe had been allowed by the Blessed One for the bhikkhunis. The group of six bhikkhunis—thinking, "A bathing-robe has been allowed by the Blessed One"—wore bathing-robes of immoderate size. They went about dragging them in front and behind. Those bhikkhunis who were of few desires... complained, grumbled, and criticized— "How can the group of six bhikkhunis wear bathing-robes of immoderate size?"... "Is it true, bhikkhus, that the group of six bhikkhunis wear bathing-robes of immoderate size?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can the group of six bhikkhunis, bhikkhus, wear bathing-robes of immoderate size! This, bhikkhus, is not for the conviction of the unconvicted... And thus, bhikkhus, let the bhikkhunis recite this training rule— 888. "Now, for a bhikkhuni having a bathing-robe made, it should be made to measure. And this is the measure—in length, four spans, by the Sugata-span; in width, two spans. For one who exceeds that, an offense of pācittiya involving cutting." 889. A bathing-robe means that which she wears when she bathes. 'Having made' means either making it herself or having it made by another. It should be made to measure. And this is the measure— in length, four spans, by the Sugata-span; in width, two spans. That having exceeded, he makes or causes to be made, in the attempt, a dukkaṭa. Having received, having cut, a pācittiya should be declared. 890. What was begun by oneself, one completes by oneself, an offence of pācittiya. What was begun by oneself, one completes by others, an offence of pācittiya. What was begun by others, one completes by oneself, an offence of pācittiya. What was begun by others, one completes by others, an offence of pācittiya. For the sake of another, he makes or causes to be made, an offence of dukkaṭa. What was made by another, having received, he uses, an offence of dukkaṭa. 891. No offence if he makes it according to measure, if he makes it less, if what was made by another, exceeding the measure, having received, having cut, he uses, or makes a canopy, or a ground-covering, or a screen, or a cushion, or a pillow, for a madwoman, for the first offender. The second training rule is finished. 3. The third training rule 892. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, a certain bhikkhunī had a robe made from an expensive cloth, but the robe was badly sewn, a dukkaṭa. The bhikkhunī Thullanandā said to that bhikkhunī: "Indeed, reverend, this robe-cloth of yours is beautiful; but the robe is badly sewn, a dukkaṭa." "Should I unsew it, reverend? Will you sew it?" "Yes, reverend, I will sew it." Then that bhikkhunī unsewed that robe and gave it to the bhikkhunī Thullanandā. The bhikkhunī Thullanandā, saying "I will sew, I will sew," neither sewed it herself nor made any effort to have it sewn. Then that bhikkhunī told the bhikkhunīs about this matter. Those bhikkhunīs who were of few desires... (etc.) ... they complained, grumbled, and criticized: "How can the reverend Thullanandā, having caused a bhikkhunī's robe to be unsewn, neither sew it herself nor make any effort to have it sewn?" ... (etc.) ... "Is it true, monks, that the bhikkhunī Thullanandā, having caused a bhikkhunī's robe... Having unstitched, she neither sews nor makes effort to have it sewn? "It is true, Blessed One." The Buddha, the Blessed One, rebuked her... How can it be, monastics, that the bhikkhunī Thullanandā, having unstitched a bhikkhunī's robe, neither sews it nor makes effort to have it sewn? This, monastics, is not for the persuasion of the unpersuaded... And thus, monastics, the bhikkhunīs should recite this training rule: 893. "Whatever bhikkhunī, having unstitched a bhikkhunī's robe or having had it unstitched, if she, afterwards, without impediment, neither sews it nor makes effort to have it sewn, except for four or five days, it is an offense of pācittiya." 894. Whatever bhikkhunī: whatever kind of... bhikkhunī: ... this bhikkhunī is intended in this context. Of a bhikkhunī: of another bhikkhunī. Robe: any one of the six kinds of robes. Having unstitched: having unstitched herself. Having had it unstitched: having had another unstitch it. She, afterwards, without impediment: when there is no impediment. Neither sews: she does not sew herself. Nor makes effort to have it sewn: she does not instruct another. Except for four or five days: excluding four or five days. As soon as she sets aside the intention, "I will neither sew nor make effort to have it sewn," there is an offense of pācittiya. 895. If, for an ordained bhikkhunī, with the perception of an ordained bhikkhunī, having unstitched a robe or having had it unstitched, she, afterwards, without impediment, neither sews it nor makes effort to have it sewn, except for four or five days, there is an offense of pācittiya. If, for an ordained bhikkhunī, with doubt, having unstitched a robe or having had it unstitched, she, afterwards, without impediment, neither sews it nor makes effort to have it sewn, except for four or five days, there is an offense of pācittiya. If, for an ordained bhikkhunī, with the perception of an unordained bhikkhunī, having unstitched a robe or having had it unstitched, she, afterwards, without impediment, neither sews it nor makes effort to have it sewn, except for four or five days, there is an offense. for a pācittiya. Having unstitched or had unstitched another's requisites, if she, being free from obstacles afterwards, neither stitches nor makes effort to stitch, beyond four or five days, there is an offense of dukkata. Having unstitched or had unstitched a robe or other requisites for an unordained woman, if she, being free from obstacles afterwards, neither stitches nor makes effort to stitch, beyond four or five days, there is an offense of dukkata. If she perceives an unordained woman as ordained, there is an offense of dukkata. If she is in doubt about an unordained woman, there is an offense of dukkata. If she perceives an unordained woman as unordained, there is an offense of dukkata. 896. There is no offense if there is an obstacle, if she searches but does not find, if she, while doing it, exceeds four or five days, if she is sick, in times of danger, if she is insane, if she is the first offender. The third training rule is finished. 4. The fourth training rule 897. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. At that time, bhikkhunīs, having deposited robes with bhikkhunīs, went on a journey through the country, to the inner and outer regions. Those robes, having been deposited for a long time, became moldy. The bhikkhunīs aired them. The bhikkhunīs said to those bhikkhunīs, "Whose are these robes, venerable sirs, that are moldy?" Then those bhikkhunīs reported this matter to the bhikkhunīs. Those bhikkhunīs who were of few wishes... they complained, grumbled, and criticized, "How can bhikkhunīs, having deposited robes with bhikkhunīs, go on a journey through the country, to the inner and outer regions?"... "Is it true, bhikkhus, that bhikkhunīs, having deposited robes with bhikkhunīs, go on a journey through the country, to the inner and outer regions?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can bhikkhunīs, bhikkhus, having deposited robes with bhikkhunīs, go on a journey through the country, to the inner and outer regions?" They will go on a journey! This, monks, is not for the confidence of those who are not confident… And so, monks, let the bhikkhunis recite this training rule – 898. “Whatever bhikkhuni should exceed the five-day limit for the outer robe, there is an offense of expiation.” 899. “Whatever” means whoever, of whatever kind… “Bhikkhuni” means… the bhikkhuni intended in this context. “Should exceed the five-day limit for the outer robe” means: on the fifth day she neither wears nor puts on nor airs the five robes, she exceeds the fifth day, there is an offense of expiation. 900. When the five days are exceeded, with the perception of exceeding, there is an offense of expiation. When the five days are exceeded, with doubt, there is an offense of expiation. When the five days are exceeded, with the perception of not exceeding,