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approached the residence of the bhikkhunīs and instructed the group of six bhikkhunīs. The bhikkhunīs said this to the group of six bhikkhunīs: "Come, venerable ones..." "Yes, we will go for instruction." "But, ladies, even if we were to go for the sake of instruction, the six-group monks come right here and instruct us." The bhikkhunis complained, grumbled, and criticized: "How can the six-group monks go to the bhikkhunis' quarters and instruct the bhikkhunis?" Then those bhikkhunis reported the matter to the bhikkhus. Those bhikkhus who were of few desires... they complained, grumbled, and criticized: "How can the six-group monks go to the bhikkhunis' quarters and instruct the bhikkhunis?"... "Is it true, bhikkhus, that you go to the bhikkhunis' quarters and instruct the bhikkhunis?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, go to the bhikkhunis' quarters and instruct the bhikkhunis? This, foolish men, is not for the conversion of the unconverted... And thus, bhikkhus, you should recite this rule of training: 'Whatever bhikkhu goes to the bhikkhunis' quarters and instructs the bhikkhunis, it is a pacittiya offense.'" Thus this rule of training was laid down by the Blessed One for the bhikkhus. 159. Now at that time Mahapajapati Gotami was ill. The elder bhikkhus went to Mahapajapati Gotami; having gone, they said to Mahapajapati Gotami: "Are you well, Gotami? Are you getting by?" "I am not well, venerable sirs, I am not getting by." "Please, venerable sirs, teach the Dhamma." "It is not allowable, sister, to go to the bhikkhunis' quarters and teach the Dhamma to bhikkhunis." Feeling scrupulous, they did not teach. Then the Blessed One, having dressed in the morning, and taking his bowl and robe, went to Mahapajapati Gotami; having gone, he sat down on the seat prepared. Having sat down, Then the Blessed One said to Mahāpajāpatī Gotamī: "Is it tolerable for you, Gotamī? Is it endurable?" "Previously, venerable sir, elder monks would come and teach me the Dhamma. Because of that, I was comfortable. But now, thinking 'It has been forbidden by the Blessed One,' they are scrupulous and do not teach. Because of that, I am not comfortable." Then the Blessed One, having instructed, encouraged, inspired, and gladdened Mahāpajāpatī Gotamī with a Dhamma talk, rose from his seat and departed. Then the Blessed One, on account of this incident, on account of this matter, having given a Dhamma talk, addressed the bhikkhus: "I allow, monks, to go to a bhikkhunī's residence and instruct a sick bhikkhunī. And thus, monks, you should recite this training rule: 160. "Whatever bhikkhu, having gone to a bhikkhunī's residence, should instruct bhikkhunīs, except at the proper time, it is an offense of pācittiya. Herein, this is the proper time: when a bhikkhunī is sick— this is the proper time herein." 161. "Whatever" means whoever, of whatever kind... "Bhikkhu" means... in this context, the bhikkhu intended is this one. "Bhikkhunī's residence" means a place where bhikkhunīs dwell even for one night. "Having gone" means having gone there. "Bhikkhunī" means one who has received ordination in both Sanghas. "Should instruct" means instructs with the eight weighty rules, it is an offense of pācittiya. "Except at the proper time" means excluding the proper time. "Sick" means a bhikkhunī who is unable to go for instruction or for communal living. 162. If one instructs an ordained bhikkhunī, perceiving her as ordained, having gone to a bhikkhunī's residence, except at the proper time, it is an offense of pācittiya. If one instructs an ordained bhikkhunī, being in doubt, having gone to a bhikkhunī's residence, except at the proper time, it is an offense of pācittiya. If one instructs an ordained bhikkhunī, perceiving her as unordained, having gone to a bhikkhunī's residence, except at the proper time, it is an offense of pācittiya. If one instructs with another Dhamma, it is an offense of dukkaṭa. If one instructs a partially ordained one, it is an offense of dukkaṭa. For one not fully ordained, perceiving her as fully ordained, there is an offense of wrong-doing. For one not fully ordained, being in doubt, there is an offense of wrong-doing. For one not fully ordained, perceiving her as not fully ordained, there is no offense. 163. No offense in these circumstances: when giving instruction, when answering questions, when being told "Please leave, venerable sir," and leaving, when asking a question, when asked a question and answering, when nuns listen to one speaking for another's benefit, for a female probationer, for one who is insane, for the first wrong-doer. The training rule concerning a nun's dwelling, the third, is finished. 4. The training rule concerning material gain 164. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the elder bhikkhus, when instructing the bhikkhunīs, received robes, almsfood, lodgings, requisites for the sick, and medicines. The group-of-six bhikkhus said thus: "The elder bhikkhus are not highly esteemed for instructing the bhikkhunīs; the elder bhikkhus instruct the bhikkhunīs for the sake of material gain." Those bhikkhus who were of few wishes... they complained, grumbled, and criticized: "How can the group-of-six bhikkhus say such a thing: 'The elder bhikkhus are not highly esteemed for instructing the bhikkhunīs; the elder bhikkhus instruct the bhikkhunīs for the sake of material gain'?" "Is it true, bhikkhus, that you said this: 'The elder bhikkhus are not highly esteemed for instructing the bhikkhunīs; the elder bhikkhus instruct the bhikkhunīs for the sake of material gain'?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, say such a thing: 'The elder bhikkhus are not highly esteemed for instructing the bhikkhunīs; the elder bhikkhus instruct the bhikkhunīs for the sake of material gain'!" "This, foolish men, is not for the conviction of the unconvicted... And thus, bhikkhus, you should recite this training rule:" 165. "Should any bhikkhu say thus: 'The elder bhikkhus instruct the bhikkhunīs for the sake of material gain,' there is an offense of expiation." 166. "Any bhikkhu" Whoever, of whatever kind... a bhikkhu... this is the bhikkhu intended in this meaning. For the sake of material gain, that is: for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of requisites for the sick, medicine, and provisions, for the sake of respect, for the sake of deference, for the sake of honor, for the sake of salutation, for the sake of veneration. If he should speak thus: wishing to disparage, wishing to cause loss of reputation, wishing to cause embarrassment to a fully ordained female instructor of monks appointed by the Saṅgha, he speaks thus: “She instructs for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of requisites for the sick, medicine, and provisions, for the sake of respect, for the sake of deference, for the sake of honor, for the sake of salutation, for the sake of veneration.” There is an offense of pācittiya. 167. In a proper act, perceiving it as a proper act, if he speaks thus, there is an offense of pācittiya. In a proper act, being in doubt, if he speaks thus, there is an offense of pācittiya. In a proper act, perceiving it as an improper act, if he speaks thus, there is an offense of pācittiya. Wishing to disparage, wishing to cause loss of reputation, wishing to cause embarrassment to a fully ordained female instructor of monks not appointed by the Saṅgha, he speaks thus: “She instructs for the sake of robes, etc., for the sake of veneration.” There is an offense of dukkata. Wishing to disparage, wishing to cause loss of reputation, wishing to cause embarrassment to a not fully ordained female instructor of monks, whether appointed by the Saṅgha or not, he speaks thus: “She instructs for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of requisites for the sick, medicine, and provisions, for the sake of respect, for the sake of deference, for the sake of honor, for the sake of salutation, for the sake of veneration.” There is an offense of dukkata. In an improper act, perceiving it as a proper act, there is an offense of dukkata. In an improper act, being in doubt, there is an offense of dukkata. In an improper act, perceiving it as an improper act, there is an offense of dukkata. 168. No offense if he says she instructs naturally for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of requisites for the sick, medicine, and provisions, for the sake of respect, for the sake of deference, for the sake of honor, for the sake of salutation, for the sake of veneration. No offense for one who is insane. No offense for the first offender. The training rule concerning material gain, the fourth, is finished. 5. Robe The Training Rule on Asking 169. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain bhikkhu was walking for alms in a certain street in Sāvatthī. A certain bhikkhunī was also walking for alms in that street. Then that bhikkhu said to that bhikkhunī, “Go, sister, alms are given in such and such a place.” And she said, “Go, venerable sir, alms are given in such and such a place.” They became familiar through frequent seeing. Now at that time robes were being distributed to the Saṅgha. Then that bhikkhunī, having gone for instruction, approached that bhikkhu; having approached him, she bowed to that bhikkhu and stood to one side. To that bhikkhunī standing to one side, that bhikkhu said, “This, sister, is my share of the robe; will you accept it?” “Yes, venerable sir, I am short of robes.” Then that bhikkhu gave the robe to that bhikkhunī.