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they depart, saying, "It is not possible to stay here." Then, on the Uposatha day, those bhikkhunīs go to the monastery and do not see the bhikkhus. What should be done in this case? They should go to where the bhikkhus are residing and enter the Rains on the later date. Or, having made the intention, "They will come to enter the Rains on the later date," they should reside with the instruction from those who have arrived. But if no one comes even on the later date, and there is danger from the king or danger from robbers or famine on the way, there is an offense for residing in a residence without bhikkhus, and there is an offense for breaking the Rains and going away. She should be protected. For it is said that in times of danger, there is no offense for residing in a residence without bhikkhus. If bhikkhus, having come and entered the Rains, depart again for some reason, she should still reside there. For it is said: "There is no offense if bhikkhus who have entered the Rains have departed, or have gone astray, or have died, or have gone to another faction, or in times of danger, or for a mad person, or for the first offender." They invite. But where there are monks, there one should go and invite. "Every half-month" means half-month by half-month. "Two things should be expected" means two things should be desired. "Asking about the Uposatha" means inquiring about the Uposatha. There, on the fifteenth-day Uposatha, on the fourteenth day of the fortnight, or on the thirteenth day for a fourteenth-day Uposatha, one should go and ask about the Uposatha. However, in the Mahāpaccariya, it is said: "One should go on the thirteenth day of the fortnight itself and ask, 'Is this Uposatha a fourteenth-day or a fifteenth-day one?'" On the Uposatha day, one should approach for instruction. From the first day onwards, one should go to listen to the Dhamma. Thus, the Blessed One, without giving opportunity for other work, continuously enjoined the nuns to go to the monks. Why? Because of the dull wisdom of women. Indeed, women are dull-witted, therefore constant listening to the Dhamma is of great benefit. And when this is so, without making the conceit, "What we know, the venerable ones also know," they will attend upon the Sangha of monks and make their going forth fruitful. Therefore, the Blessed One did this. The nuns also, saying, "We will practice as instructed," all of them continuously approached the monastery. For this was said: "Now at that time, the entire community of nuns went for instruction. People complained, grumbled, and criticized: 'These are their wives, these are their mistresses, now they will enjoy themselves with them.' They reported this matter to the Blessed One: 'Monks, the entire community of nuns should not go for instruction. If they do go, there is an offense of wrong-doing. I allow, monks, that four or five nuns may go for instruction.' Again, they complained in the same way. Again, the Blessed One said: 'I allow, monks, that two or three nuns may go for instruction.'" Therefore, the community of nuns should ask and send two or three nuns: "Come, venerable ones, ask the community of monks for instruction, the community of nuns..." Sisters… …to approach for exhortation.” Those bhikkhunīs should go to the monastery. Then, approaching a bhikkhu who accepts exhortation, and having bowed, that bhikkhu should be addressed by one bhikkhunī thus: “The community of bhikkhunīs, venerable sir, bows at the feet of the community of bhikkhus, and requests to approach for exhortation. May the community of bhikkhunīs, venerable sir, receive the approach for exhortation.” That bhikkhu should approach the bhikkhu who recites the Pātimokkha and address him thus: “The community of bhikkhunīs, reverend sir, bows at the feet of the community of bhikkhus, and requests to approach for exhortation. May the community of bhikkhunīs, reverend sir, receive the approach for exhortation.” The Pātimokkha reciter should say: “Is there any bhikkhu appointed as an exhorter of bhikkhunīs?” If there is any bhikkhu appointed as an exhorter of bhikkhunīs, the Pātimokkha reciter should say: “The bhikkhu named so-and-so is appointed as an exhorter of bhikkhunīs. Let the community of bhikkhunīs approach him.” If there is no bhikkhu appointed as an exhorter of bhikkhunīs, the Pātimokkha reciter should say: “Who among the venerable ones is able to exhort the bhikkhunīs?” If any bhikkhu is able to exhort the bhikkhunīs, and he is endowed with the eight qualities, having appointed him, it should be said: “The bhikkhu named so-and-so is appointed as an exhorter of bhikkhunīs. Let the community of bhikkhunīs approach him.” If, however, no one is able to exhort the bhikkhunīs, the Pātimokkha reciter should say: “There is no bhikkhu appointed as an exhorter of bhikkhunīs. Let the community of bhikkhunīs arrange it in a seemly manner.” By this much, the entire teaching, which includes the three trainings, is announced. That bhikkhu, having assented with “Very well,” should announce it to the bhikkhunīs on the next day. The community of bhikkhunīs should also send those bhikkhunīs: “Go, sisters, ask, ‘Venerable sirs, does the community of bhikkhunīs receive the approach for exhortation?’” Having assented with “Very well, sisters,” they should go to the monastery and… Approaching that bhikkhu, this should be said: "Venerable sir, does the Bhikkhunī Saṅgha obtain the approach for exhortation?" By him, this should be said: "There is no bhikkhu appointed as an exhorter of bhikkhunīs; let the Bhikkhunī Saṅgha accomplish it in a seemly manner." By them, "Very well, venerable sirs," should be accepted. This is said in the case of those who have come together; but among them, by one bhikkhunī, it should be said and accepted, the others are her companions. But if the Bhikkhunī Saṅgha or the Bhikkhu Saṅgha is not complete, or if from both sides there is only a group or only an individual, or if one bhikkhunī has been sent for exhortation by many bhikkhunī residences, then this is the form of words: "Venerable sir, the bhikkhunīs bow at the feet of the Bhikkhu Saṅgha, and request the approach for exhortation. May the bhikkhunīs, venerable sir, obtain the approach for exhortation." "Venerable sir, I bow at the feet of the Bhikkhu Saṅgha; and request the approach for exhortation. May I, venerable sir, obtain the approach for exhortation." "Venerable sir, the Bhikkhunī Saṅgha bows at the feet of the venerable ones, and requests the approach for exhortation. May the Bhikkhunī Saṅgha, venerable sir, obtain the approach for exhortation." "Venerable sir, the bhikkhunīs bow at the feet of the venerable ones, and request the approach for exhortation. May the bhikkhunīs, venerable sir, obtain the approach for exhortation." "Venerable sir, I bow at the feet of the venerable ones, and request the approach for exhortation. May I, venerable sir, obtain the approach for exhortation." "Venerable sir, the Bhikkhunī Saṅgha bows at the feet of the venerable one, and requests the approach for exhortation. May the Bhikkhunī Saṅgha, venerable sir, obtain the approach for exhortation." "Venerable sir, the bhikkhunīs bow at the feet of the venerable one, and request the approach for exhortation. May the bhikkhunīs, venerable sir, obtain the approach for exhortation." "Venerable sir, I bow at the feet of the venerable one, and request the approach for exhortation. May I, venerable sir, obtain the approach for exhortation." And the Bhikkhunī Saṅgha, venerable sir, and the bhikkhunīs, and the bhikkhunī, at the feet of the Bhikkhu Saṅgha, venerable sir Venerates, venerate, venerates the feet of the venerable one, and asks, ask, asks for the approach for instruction. May the venerable Bhikkhunī Saṅgha, and the bhikkhunīs, and the bhikkhunī, obtain, obtain, obtain the approach for instruction. And by that bhikkhu, at the Uposatha time, thus should be said: "Venerable sirs, the bhikkhunīs venerate the feet of the Bhikkhu Saṅgha, and ask for the approach for instruction. May the bhikkhunīs, venerable sirs, obtain the approach for instruction." "Venerable sir, the bhikkhunī venerates the feet of the Bhikkhu Saṅgha, and asks for the approach for instruction. May the bhikkhunī, venerable sir, obtain the approach for instruction." "Venerable sirs, the Bhikkhunī Saṅgha, venerable sirs, the bhikkhunīs, venerable sir, the bhikkhunī, venerates the feet of the venerable ones, and asks for the approach for instruction. May the bhikkhunī, venerable sir, obtain the approach for instruction." "And the Bhikkhunī Saṅgha, venerable sirs, and the bhikkhunīs, and the bhikkhunī, venerates, venerate, venerates the feet of the venerable ones of the Bhikkhu Saṅgha, and asks, ask, asks for the approach for instruction. May the Bhikkhunī Saṅgha, venerable sirs, and the bhikkhunīs, and the bhikkhunī, obtain, obtain, obtain the approach for instruction." And by the Pātimokkha reciter, if there is an appointed bhikkhu, in the former manner, it should be said: "Let those bhikkhunīs approach, let that bhikkhunī approach, let that Bhikkhunī Saṅgha, and bhikkhunīs, and bhikkhunī approach." If there is not, by a pleasing (bhikkhu), it should be said: "Let the Bhikkhunī Saṅgha accomplish, let the bhikkhunīs accomplish, let the bhikkhunī accomplish." By the recipient of the instruction, on the next day, having replied, thus should be said. But the instruction, excluding the foolish, excluding the sick, excluding the traveler, if another is even a forest dweller, he is not allowed to not receive it. For this was said by the Blessed One – "I allow, bhikkhus, excluding the foolish, excluding the sick, excluding the traveler, that the remaining ones should receive instruction." There, whoever on the fourtee... If he wishes to go on the eighth or fifteenth day, or on the Uposatha day, or on the first day of the fortnight, that traveler, even if going on the second day of the fortnight,