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there is an offense of expiation. When the five days are not exceeded, with the perception of exceeding, there is an offense of wrong-doing. When the five days are not exceeded, with doubt, there is an offense of wrong-doing. When the five days are not exceeded, with the perception of not exceeding, there is no offense. 901. No offense if on the fifth day she wears, or puts on, or airs the five robes, for a sick one, in times of danger, for one who is insane, for the first offender. The fourth training rule is finished. 5. The fifth training rule. 902. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta Grove, in Anāthapiṇḍika’s monastery. Now at that time a certain bhikkhuni, having gone for alms, spread out her wet robe and entered the monastery. Another bhikkhuni, having put on that robe, entered the village for alms. Having come out, she asked the bhikkhunis, “Sisters, have you seen my robe?” The bhikkhunis reported this matter to that bhikkhuni. Then that bhikkhuni complained, grumbled, and criticized, “How can a bhikkhuni put on my robe without asking me!” Then that bhikkhuni reported this matter to the bhikkhunis. Those bhikkhunis who were of few desires… they complained, grumbled, and criticized – ‘ How indeed can a bhikkhunī wear a robe without asking another bhikkhunī? ... Is it true, monks, that a bhikkhunī wears a robe without asking another bhikkhunī? "It is true, Blessed One." The Buddha, the Blessed One, reproved her... How indeed, monks, can a bhikkhunī wear a robe without asking another bhikkhunī? This, monks, is not for the conversion of the unconverted... ... And thus, monks, let the bhikkhunīs recite this training rule: Whatever bhikkhunī should wear a robe that is transferable, it is an offense of pācittiya. "Whatever" means whatever kind of... "Bhikkhunī" means... the bhikkhunī intended in this context. "Robe that is transferable" means a robe of the five robes belonging to an ordained bhikkhunī, which she has not given, and which one wears or puts on without asking her. It is an offense of pācittiya. When it belongs to an ordained bhikkhunī, and one perceives her as ordained, and wears a transferable robe, it is an offense of pācittiya. When it belongs to an ordained bhikkhunī, and one is in doubt, and wears a transferable robe, it is an offense of pācittiya. When it belongs to an ordained bhikkhunī, and one perceives her as unordained, and wears a transferable robe, it is an offense of pācittiya. When it belongs to an unordained person, and one wears a transferable robe, it is an offense of dukkaṭa. When it belongs to an unordained person, and one perceives her as ordained, it is an offense of dukkaṭa. When it belongs to an unordained person, and one is in doubt, it is an offense of dukkaṭa. When it belongs to an unordained person, and one perceives her as unordained, it is an offense of dukkaṭa. There is no offense if she herself gives it, or if one wears it or puts it on after asking her; for one whose robe has been stolen, for one whose robe is lost, in times of danger, for one who is insane, for the first offender. The fifth training rule is concluded. 6. The sixth training rule. 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 supporter family of the bhikkhunī Thullanandā said to the bhikkhunī Thullanandā: "Venerable one, for the community of bhikkhunīs, robes..." We will give a boon.” The nun Thullanandā made an obstruction, saying: “You are busy, you have much to do.” At that time, the house of that family caught fire. They complained, grumbled, and criticized: “How can the venerable Thullanandā obstruct our offering? We are deprived of both, of wealth and of merit.” The nuns heard those people complaining, grumbling, and criticizing. Those nuns who were of few desires… they complained, grumbled, and criticized: “How can the venerable Thullanandā obstruct the Sangha’s gain of robes?” … “Is it true, monks, that the nun Thullanandā obstructed the Sangha’s gain of robes?” “It is true, Blessed One.” The Buddha, the Blessed One, reproved her… “How can the nun Thullanandā, monks, obstruct the Sangha’s gain of robes? This, monks, is not for the appeasement of the unappeased… And thus, monks, the nuns should recite this rule: 908. “Whatever nun should obstruct the Sangha’s gain of robes, it is a pācittiya.” 909. Whatever means whatever kind… Nun means… the nun intended in this context. Sangha means the community of nuns. Robe means any one of the six robes, the last one that is not subject to determination. Should obstruct means: “How can they not give this robe?” If she obstructs, it is an offense of pācittiya. If she obstructs other requisites, it is an offense of dukkaṭa. If she obstructs robes or other requisites for many nuns, or for one nun, or for an unordained person, it is an offense of dukkaṭa. 910. There is no offense if she dissuades by pointing out advantages, for one who is insane, for the first offender. The sixth rule is finished. 7. The seventh At that time, the Buddha, the Fortunate One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. At that time, an untimely robe arose for the community of bhikkhunīs. Then the community of bhikkhunīs, wishing to distribute that robe, assembled. At that time, the bhikkhunīs who were pupils of Bhikkhunī Thullanandā had departed. Bhikkhunī Thullanandā said to those bhikkhunīs: "Venerable sirs, the bhikkhunīs have departed, the robe will not be distributed yet." She obstructed the robe distribution. The bhikkhunīs departed, thinking, "The robe will not be distributed yet." When her pupil bhikkhunīs had arrived, Bhikkhunī Thullanandā had that robe distributed. Those bhikkhunīs who were of few wishes... they complained, grumbled, and criticized: "How can Venerable Thullanandā obstruct a lawful robe distribution?"... "Is it true, monks, that Bhikkhunī Thullanandā obstructed a lawful robe distribution?" "It is true, Fortunate One." The Buddha, the Fortunate One, rebuked her... "How can Bhikkhunī Thullanandā, monks, obstruct a lawful robe distribution! This, monks, is not for the conversion of the unconverted... And thus, monks, bhikkhunīs should recite this training rule: "Whatever bhikkhunī should obstruct a lawful robe distribution, it is a pācittiya." "Whatever" means whoever, whatever kind... "Bhikkhunī" means... a bhikkhunī is intended in this context. "Lawful robe distribution" means the entire community of bhikkhunīs assembles and distributes it. "Should obstruct" means how she obstructs so that this robe is not distributed, there is an offense of pācittiya. When it is lawful, perceiving it as lawful, she obstructs, there is an offense of pācittiya. When it is lawful, being in doubt, she obstructs, there is an offense of dukkaṭa. When it is lawful, perceiving it as unlawful... he repels, there is no offense. In what is unrighteous, there is a perception of righteousness, an offense of dukkata. In what is unrighteous, there is doubt, an offense of dukkata. In what is unrighteous, there is a perception of unrighteousness, there is no offense. 915. There is no offense for one who repels after showing the advantage, for a madwoman, for the first offender. The seventh training rule is finished. 8. The eighth training rule 916. At one time the Buddha, the Blessed One, was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. At that time, the bhikkhuni Thullananda gave monastic robes to dancers, actors, acrobats, lamenters, and jugglers—"Speak in praise of me in my assembly." And the dancers, actors, acrobats, lamenters, and jugglers spoke in praise of the bhikkhuni Thullananda in her assembly—"Venerable Thullananda is learned, a speaker, confident, skilled in giving a Dhamma talk; give to the Venerable, do for the Venerable." Those bhikkhunis who were of few desires complained, grumbled, and criticized—"How can Venerable Thullananda give monastic robes to a layperson?"...So...Is it true, bhikkhus, that the bhikkhuni Thullananda gives monastic robes to a layperson? "It is true, Blessed One." The Buddha, the Blessed One, rebuked her...So...How can, bhikkhus, the bhikkhuni Thullananda give monastic robes to a layperson! This, bhikkhus, is not for the appeasement of the unappeased...So, bhikkhus, the bhikkhunis should recite this training rule: 917. "Whatever bhikkhuni gives monastic robes to a layperson, or to a male wanderer, or to a female wanderer, it is a pacittiya." 918. Whatever means whoever, of whatever kind...So...Bhikkhuni means...So...This bhikkhuni is intended in this context. A layperson means anyone who dwells in a house. A male wanderer means any wanderer, except for a bhikkhu and a novice. not attained. A wanderer, apart from a bhikkhuni, a trainee, or a novice nun, is anyone who has entered the wanderer's life. A monk's robe is said to be that which is made proper. If she gives it, there is an offense of expiation. 919. No offense if she gives to her parents, if she gives for a temporary period, to a madwoman, to the first offender. The eighth training rule is finished. 9. The ninth training rule 920. At that time the Buddha, the Blessed One, was dwelling at Savatthi, in Jeta's Grove, in Anathapindika's monastery. Now at that time, the supporter family of the bhikkhuni Thullananda said to the bhikkhuni Thullananda: "If we are able, venerable one, we will give a robe to the bhikkhuni Sangha." Now at that time, the bhikkhunis who had completed the Rains Retreat, desiring to distribute robes, had assembled. The bhikkhuni Thullananda said to those bhikkhunis: "Wait, venerable ones, there is a prospect of robes for the bhikkhuni Sangha." The bhikkhunis said to the bhikkhuni Thullananda: "Go, venerable one, and find out about that robe." The bhikkhuni Thullananda approached that family; having approached, she said to those people: "Give, friends,