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that is good. If she does not relinquish it... , this nun, for the third time, has fallen into a removable Saṅghādisesa offense. The Training Rule Concerning Those Who Follow a Schismatic 15. Now, if that nun has other nuns who are her followers, who speak in factions, one, two, or three, and they should say this: “Sisters, do not say anything to this nun. For this nun speaks according to the Dhamma, and this nun speaks according to the Vinaya. And this nun speaks, taking our wish and our liking. She knows, but she does not speak. And this is acceptable to us.” These nuns should be told by the other nuns: “Sisters, do not speak thus. For this nun does not speak according to the Dhamma, nor does this nun speak according to the Vinaya. And may a schism in the Saṅgha not be pleasing to you, sisters. Be reconciled with the Saṅgha, sisters. For a united Saṅgha dwells at ease, in harmony, without dispute, with one recitation.” And if these nuns, being told thus by the other nuns, should still persist in that, these nuns should be admonished by the other nuns up to the third time for the relinquishment of that. If, being admonished up to the third time, they relinquish it, that is good. If they do not relinquish it, these nuns also, for the third time, have fallen into a removable Saṅghādisesa offense. The Training Rule Concerning an Unteachable Nun 16. Now, if a nun is of an unteachable nature, when she is being spoken to by the nuns in accordance with the Dhamma concerning the training rules included in the recitation, she makes herself unteachable, saying: “Sisters, do not say anything to me, good or bad. And I, sisters, will not say anything to you, good or bad. Desist, sisters, from speaking to me.” That nun should be told by the other nuns: “Sister, do not make yourself unteachable. Sister, make yourself teachable. Sister, you also speak to the nuns in accordance with the Dhamma. And the nuns will also speak to you in accordance with the Dhamma. For the assembly of the Blessed One is thus developed, namely, by speaking to one another and by raising one another up.” And if And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same way, that bhikkhunī should be admonished by the bhikkhunīs up to the third time for the relinquishing of that (fault). If, being admonished up to the third time, she should relinquish it, that is good. If she should not relinquish it, this bhikkhunī too has fallen into a matter requiring three admonitions, a saṅghādisesa offense requiring expulsion. The Training Rule concerning Corrupting Families. 17. Now, if a bhikkhunī, dwelling dependent on a certain village or town, is a corrupter of families, of bad conduct, her bad conduct is seen and heard, and families are corrupted by her, seen and heard. That bhikkhunī should be told by the bhikkhunīs thus: "Sister, you are a corrupter of families, of bad conduct. Your bad conduct is seen and heard. And families are corrupted by you, seen and heard. Depart, sister, from this dwelling. Enough of your dwelling here." And if that bhikkhunī, being spoken to by the bhikkhunīs, should say to those bhikkhunīs thus: "The bhikkhunīs are led by desire, the bhikkhunīs are led by aversion, the bhikkhunīs are led by delusion, the bhikkhunīs are led by fear. For such an offense, they expel some and do not expel others." That bhikkhunī should be told by the bhikkhunīs thus: "Sister, do not speak thus. The bhikkhunīs are not led by desire, nor are the bhikkhunīs led by aversion, nor are the bhikkhunīs led by delusion, nor are the bhikkhunīs led by fear. You, sister, are a corrupter of families, of bad conduct. Your bad conduct is seen and heard. And families are corrupted by you, seen and heard. Depart, sister, from this dwelling. Enough of your dwelling here." And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same way, that bhikkhunī should be admonished by the bhikkhunīs up to the third time for the relinquishing of that (fault). If, being admonished up to the third time, she should relinquish it, This is wholesome. If she does not relinquish it, this bhikkhunī also has fallen into a third-time offense, a Sanghādisesa requiring expulsion. Venerable Ones, seventeen Sanghādisesa rules have been recited, nine are first-offense, eight are third-time offenses. If a bhikkhunī commits any one of these, that bhikkhunī must undergo a Mānatta in both Sanghas. A bhikkhunī who has undergone Mānatta, where there is a bhikkhunī Sangha of twenty, there that bhikkhunī should be reinstated. If a bhikkhunī Sangha of less than twenty reinstates that bhikkhunī, that bhikkhunī is not reinstated, and those bhikkhunīs are censurable. This is the proper procedure here. Venerable Ones, 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? Venerable Ones, you are pure in this, therefore you are silent. I hold it thus. The Sanghādisesa is concluded. Nissaggiya Pācittiya offenses. Venerable Ones, these thirty Nissaggiya Pācittiya rules come up for recitation. The training rule concerning accumulating bowls. 1. Whatever bhikkhunī should accumulate bowls, it is a Nissaggiya Pācittiya. The training rule concerning distributing robes out of season. 2. Whatever bhikkhunī a robe out of season having designated as "a robe in season," should have it distributed, it is a Nissaggiya Pācittiya. The training rule concerning exchanging robes. 3. Whatever bhikkhunī, having exchanged a robe with a bhikkhunī, should afterwards say thus: "Here, Venerable One, your robe. Bring me that robe. What is yours is yours. What is mine is mine. Bring me that robe. Take back your own!" and should snatch it away or have it snatched away, it is a Nissaggiya Pācittiya. The training rule concerning requesting something different. 4. Whatever bhikkhunī, having requested one thing, should request another, it is a Nissaggiya Pācittiya. The training rule concerning causing something different to be bought. 5. Whatever bhikkhunī, having caused one thing to be bought, should cause another to be bought, it is a Nissaggiya (Pācittiya). ...pācittiya. First Rule on Procuring for the Saṅgha 6. If a bhikkhunī, with an article intended for one purpose, and designated for the Saṅgha, procures something else, it is nissaggiya pācittiya. Second Rule on Procuring for the Saṅgha 7. If a bhikkhunī, with an article intended for one purpose, and designated for the Saṅgha, having been requested, procures something else, it is nissaggiya pācittiya. First Rule on Procuring for a Group 8. If a bhikkhunī, with an article intended for one purpose, and designated for a large group, procures something else, it is nissaggiya pācittiya. Second Rule on Procuring for a Group 9. If a bhikkhunī, with an article intended for one purpose, and designated for a large group, having been requested, procures something else, it is nissaggiya pācittiya. Rule on Procuring for an Individual 10. If a bhikkhunī, with an article intended for one purpose, and designated for an individual, having been requested, procures something else, it is nissaggiya pācittiya. The Chapter on Bowls, first. Rule on Heavy Robes 11. When a bhikkhunī is procuring a heavy robe, it should be procured for a maximum of four kaṃsas. If she procures it for more than that, it is nissaggiya pācittiya. Rule on Light Robes 12. When a bhikkhunī is procuring a light robe, it should be procured for a maximum of two and a half kaṃsas. If she procures it for more than that, it is nissaggiya pācittiya. Rule on Kaṭhina 13. When the robe-making is finished, and the kaṭhina is lifted by a bhikkhunī, an extra robe may be kept for a maximum of ten days. If she exceeds that, it is nissaggiya pācittiya. Rule on Being Separated 14. When the robe-making is finished, and the kaṭhina is lifted by a bhikkhunī, if a bhikkhunī is separated from her three robes even for one night, unless by permission of the bhikkhunīs, it is nissaggiya pācittiya. Rule on Untimely Robes 15. When the robe-making is finished, and the kaṭhina is lifted by a bhikkhunī, if an untimely robe arises for a bhikkhunī... if a nun desires it, it should be accepted. Having accepted it, it should be made quickly. If it is not complete, that nun may keep that robe for a maximum of one month, with the expectation of its completion. If she keeps it longer than that, even with the expectation, it is a Nissaggiya Pācittiya. The Training Rule on Requesting from Strangers 16. If any nun requests a robe from an unknown householder or householder's wife, except at the proper time, it is a Nissaggiya Pācittiya. Herein, the proper time is: when the nun's robe has been stolen, or when her robe has been lost. This is the proper time here. The Training Rule on Exceeding That 17. If that unknown householder or householder's wife offers to provide many robes, that nun may accept a maximum of two or three robes from that. If she accepts more than that, it is a Nissaggiya Pācittiya. The First Training Rule on Prepared Offerings 18. If, for the sake of a nun, a robe-fund has been prepared by an unknown householder or householder's wife, (with the thought) "With this robe-fund, we will procure a robe and clothe such-and-such a nun with it." If that nun, not having been previously invited, approaches and expresses a preference regarding the robe, (saying) "It would be good, venerable sir, if you would procure for me such-and-such a robe with this robe-fund," out of a desire for a fine robe, it is a Nissaggiya Pācittiya. The Second Training Rule on Prepared Offerings 19. If, for the sake of a nun, separate robe-funds have been prepared by two unknown householders or householder's wives, (with the thought) "With these separate robe-funds, we will procure separate robes and clothe such-and-such a nun with robes." If that nun, not having been previously invited,