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approaches and expresses a preference regarding the robe, (saying) "It would be good, venerable sirs, if you would procure for me such-and-such a robe with these separate robe-funds, or such-and-such a or having bought a fine robe, clothe both of you with one, out of a desire for good; it is a Nissaggiya Pācittiya. The Royal Rule 20. Now, if for a bhikkhuni, a king, or a royal minister, or a brahmin, or a householder, should send money for a robe through a messenger, saying, "With this money for a robe, having bought a robe, clothe such-and-such a bhikkhuni with a robe." If that messenger, having approached that bhikkhuni, should say this: "Venerable lady, this money for a robe has been brought for you, please accept the money for the robe." That bhikkhuni should say this to the messenger: "Friend, we do not accept money for robes, but we do accept a robe at the proper time." If that messenger should say this to that bhikkhuni: "Venerable lady, do you have any steward?" Monks, for a bhikkhuni who desires a robe, a steward should be indicated, either a monastery attendant or a lay follower, saying, "Friend, this is a steward for bhikkhunis." If that messenger, having instructed that steward, having approached that bhikkhuni, should say this: "Venerable lady, the steward whom you indicated, he has been instructed by me. Please approach him at the proper time, he will clothe you with a robe." Monks, for a bhikkhuni who desires a robe, having approached the steward, she should remind him two or three times, saying, "Friend, I need a robe." If, reminding him two or three times, she obtains that robe, that is good. If she does not obtain it, for four, five, or at most six times, she should stand silently indicating (her need). If, standing silently indicating (her need) for four, five, or at most six times, she obtains that robe, that is good. If, striving beyond that, she obtains that robe, it is a Nissaggiya Pācittiya. If she does not obtain it, where a robe-price has been brought for her, there she herself should go, or a messenger should be sent: "Indeed, venerable sirs, the robe-price you sent intending for the bhikkhuni, that does not benefit that bhikkhuni in any way; you venerable sirs should use your own, lest your own be lost." This is the proper course there. The Chapter on Robes, the Second. The Training Rule on Silver. 21. Now if any bhikkhuni gold and silver should accept, or have accepted, or assent to its being placed near her, it entails forfeiture and confession. The Training Rule on Silver Transactions. 22. Now if any bhikkhuni various kinds of silver transactions should engage in, it entails forfeiture and confession. The Training Rule on Buying and Selling. 23. Now if any bhikkhuni various kinds of buying and selling should engage in, it entails forfeiture and confession. The Training Rule on a Bowl with Less Than Five Patches. 24. Now if any bhikkhuni with a bowl having less than five patches should have another new bowl bought, it entails forfeiture and confession. That bowl must be forfeited by that bhikkhuni to the assembly of bhikkhunis. And whatever bowl is the last in the assembly of bhikkhunis, that should be given to that bhikkhuni: "Bhikkhuni, this bowl is to be kept by you until it breaks." This is the proper course there. The Training Rule on Medicines. 25. Now those for sick bhikkhunis suitable medicines, namely: ghee, fresh butter, oil, honey, molasses, having received them, for a maximum of seven days they may be consumed stored up. If she exceeds that, it entails forfeiture and confession. The Training Rule on Snatching Robes. 26. Now if any bhikkhuni, having herself given a robe to a bhikkhuni, being angry and displeased, should snatch it away, or have it snatched away, it entails forfeiture and confession. The Training Rule on Requesting Thread. 27. Now if any bhikkhuni, having herself requested thread, should have a robe woven by weavers, it entails forfeiture and confession. The Training Rule on the Great Weaver. 28. Bhikkhuni pa Should a layperson, male or female, not related, have a robe woven by weavers, and should that bhikkhunī, not having been invited beforehand, approach the weavers and make suggestions about the robe: 'Friends, this robe is being woven for me. Make it long, and wide, and well-set, and well-woven, and well-spun, and well-scraped, and well-trimmed. Perhaps we too might give you something.' And should that bhikkhunī, having said this, give them something, even if it is only a small amount of almsfood, it is an offense entailing relinquishment and expiation. The Training Rule on Emergency Robes 29. If an emergency robe should arise for a bhikkhunī when ten days or less remain until the full moon of the three-month Kathina period, the bhikkhunī, considering it an emergency, may accept it. Having accepted it, she may keep it until the time for robes. If she keeps it beyond that, it is an offense entailing relinquishment and expiation. The Training Rule on Misappropriation 30. Should any bhikkhunī, knowing that a gain belonging to the Sangha has been designated for the Sangha, appropriate it for herself, it is an offense entailing relinquishment and expiation. The Third Chapter: The Bowl. Sisters, the thirty offenses entailing relinquishment and expiation have been recited. Sisters, I ask you: Are you pure in this? A second time I ask you: Are you pure in this? A third time I ask you: Are you pure in this? Sisters, you are pure in this, therefore you are silent. Thus I understand it. The offenses entailing relinquishment and expiation are concluded. Offenses of Pure Expiation Now, Sisters, these one hundred and sixty-six offenses of expiation come up for recitation. The Training Rule on Garlic 1. Should any bhikkhunī eat garlic, it is an offense of expiation. The Training Rule on Pubic Hair 2. Should any bhikkhunī have hair removed from her private parts, it is an offense of expiation. The Training Rule on Palm-striking 3. For striking the palm, it is an offense of expiation. The Training Rule on Lacquer-stick 4. For using a lacquer-stick, it is an offense of expiation. The Training Rule on Water-purifier 5. Should a bhikkhunī take a water-purifier, two factors... A maximum of six fingerbreadths is to be taken. For exceeding that, there is an offense of expiation. The Rule on Attending 6. Should any bhikkhunī attend a bhikkhu who is eating, with water or with a fan, there is an offense of expiation. The Rule on Raw Grain 7. Should any bhikkhunī, having known or caused to be known, raw grain, or having roasted or caused to be roasted, or having pounded or caused to be pounded, or having cooked or caused to be cooked, eat it, there is an offense of expiation. The First Rule on Disposing of Excrement 8. Should any bhikkhunī dispose of or cause to be disposed of, excrement or urine, or rubbish or food scraps, over a wall or over a fence, there is an offense of expiation. The Second Rule on Disposing of Excrement 9. Should any bhikkhunī dispose of or cause to be disposed of, excrement or urine, or rubbish or food scraps, on green grass, there is an offense of expiation. The Rule on Dancing and Singing 10. Should any bhikkhunī go to see dancing or singing or instrumental music, there is an offense of expiation. The Chapter on Garlic, the first. The Rule on Dark Night 11. Should any bhikkhunī, in the dark night, without a lamp, stand or converse alone with a man, there is an offense of expiation. The Rule on a Concealed Place 12. Should any bhikkhunī, in a concealed place, stand or converse alone with a man, there is an offense of expiation. The Rule on Conversing in the Open 13. Should any bhikkhunī, in the open, stand or converse alone with a man, there is an offense of expiation. The Rule on Sending Away a Companion 14. Should any bhikkhunī, on a street or at a crossroads or at a public square, stand or converse alone with a man, or whisper into his ear, or send away a companion bhikkhunī, there is an offense of expiation. The Rule on Departing Without Asking 15. Should any bhikkhunī, before noon, having approached families, and having sat down on a seat, depart without asking the householders, there is an offense of expiation. Without asking, having approached The Training Rule on Sitting 16. Should any bhikkhunī, having gone to a family after her meal, sit down or lie down on a seat without asking the owners, it is a pācittiya. The Training Rule on Spreading without Asking 17. Should any bhikkhunī, having gone to a family at the wrong time, spread out a bed or have one spread out, and then sit down or lie down on it without asking the owners, it is a pācittiya. The Training Rule on Blaming Others 18. Should any bhikkhunī blame another with ill-conceived or ill-investigated words, it is a pācittiya. The Training Rule on Cursing Others 19. Should any bhikkhunī curse herself or another with hell or with the holy life, it is a pācittiya. The Training Rule on Crying 20. Should any bhikkhunī, having struck herself repeatedly, cry, it is a pācittiya. The Second Chapter: Darkness at Night. The Training Rule on Nakedness 21. Should any bhikkhunī bathe naked, it is a pācittiya. The Training Rule on the Bathing Cloth 22. When a bathing cloth is to be made by a bhikkhunī, it should be made to the proper measure. This is the measure: four spans in length by the Sugata-span, and two spans in width. For exceeding that, it is a pācittiya involving cutting. The Training Rule on Sewing Robes 23. Should any bhikkhunī unsew a bhikkhunī’s robe or have it unsewn, and then, being free from obstacles, neither sew it herself nor make an effort to have it sewn, except for four or five days, it is a pācittiya. The Training Rule on the Outer Robe 24. Should any bhikkhunī exceed the five-day period for the outer robe, it is a pācittiya. The Training Rule on the Robe for Exchange 25.