… at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, when (the woman) who lived with her was ailing, neither attended to her nor made an effort to get her attended to. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, when (the woman) who lives with her is ailing, neither attend to her nor make an effort to get her attended to?” …

“Is it true, as is said, monks, that the nun Thullanandā … neither attended to her nor … attended to?”

“It is true, lord.”

The enlightened one, the lord, rebuked them, saying:

“How, monks, can the nun Thullanandā, when (the woman) who lives with her is ailing, neither attend to her nor make an effort to get her attended to? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:

“Whatever nun should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation.”

Whatever means: … nun is to be understood in this case.

Ailing means: she is called ill.

(Woman) who lives with her means: she is called one who shares her cell.

Should neither attend to her means: should not herself attend to her.

Nor should make an effort to get her attended to means: should not command another.

If she thinks, “I will neither attend to her nor make an effort to get her attended to,” in throwing off the responsibility, there is an offence of expiation. If she attends neither to a pupil nor to one who is not ordained nor makes an effort to get her attended to, there is an offence of wrong-doing.

There is no offence if there is an obstacle; if, having looked about, she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.