Confession 1-69

The 178 simple pācittiya rules, part 1.

Origin Story

At that time, the Blessed One was among the Sakyans in Kapilavatthu, in the Banyan tree park. Then the World-honored One for this reason gathered the bhikkhu sangha, and said: “From now on, I’ll lay down a precept for the bhikkhunīs, and state the 10 principles: … So that the true dhamma may last long. Someone wishing to recite the precept should recite like this:

Final Ruling

‘If a bhikkhunī intentionally lies, it’s a pācittiya. (1)

If a bhikkhunī speaks disparagingly, it’s a pācittiya. (2)

If a bhikkhunī speaks divisively, it’s a pācittiya. (3)

If a bhikkhunī stays overnight in the same room with a man, it’s a pācittiya. (4)

If a bhikkhunī stays in a room with an unordained woman for more than three nights, it’s a pācittiya. (5)

If a bhikkhunī recites dhamma together with a not fully ordained person, it’s a pācittiya. (6)

If a bhikkhunī knows that someone else has committed a coarse unwholesome offense, and tells it to a not fully ordained person, unless the sangha has made a formal act, it’s a pācittiya. (7)

If a bhikkhunī tells a not fully ordained person of a superhuman state: “I know this, I see this”, and if it’s true, it’s a pācittiya. (8)

If a bhikkhunī speaks about dhamma with a man for more than five or six sentences, unless there’s a knowledgeable woman, it’s a pācittiya. (9)

If a bhikkhunī digs the earth herself or instructs others to dig, it’s a pācittiya. (10)

If a bhikkhunī damages plants, it’s a pācittiya. The Chinese text says: “Damages a ghost-village”. This is an overly literal rendering of “bhūta-gāma”, i.e. “plant”.* (11)

If a bhikkhunī lies and speaks evasively to irritate someone, it’s a pācittiya. (12)

If a bhikkhunī is resentful and abuses someone, it’s a pācittiya. (13)

If a bhikkhunī takes the sangha’s rope-beds, wooden beds, bedding, or sitting mats, and lays them out outdoors herself, or instructs others to lay them out, and when she leaves, neither picks them up herself, nor instructs others to pick them up, it’s a pācittiya. (14)

If a bhikkhunī takes the sangha’s bedding and lays it out in a sangha building herself, or instructs others to lay it out, whether to sit or to lie down, and when she leaves that place, doesn’t pick it up herself, nor instructs others to pick it up, it’s a pācittiya. (15)

If a bhikkhunī knows that another bhikkhunī has been staying in a place first, and arrives later and lays out bedding The pātimokkha adds 強, “forcefully”.* in the middle to stay overnight, thinking: “If she dislikes being cramped, she should avoid me and leave herself”, and she does it for this reason, no other, without proper conduct, it’s a pācittiya. (16)

If a bhikkhunī, angry and dissatisfied with another bhikkhunī, throws her out of a sangha building herself, or instructs others to throw her out, it’s a pācittiya. (17)

If a bhikkhunī sits or lies down on a rope bed or a wooden bed with loose legs on the upper level of a multi-level sleeping platform Like bunk beds, but joined together as one large platform, not individual beds.*, it’s a pācittiya. (18)

If a bhikkhunī knows that there are insects in the water, and she uses and pours it on mud or grass herself, or instructs others to pour it, it’s a pācittiya. (19)

If a bhikkhunī builds a large building with doors, windows, and decorative items, she may instruct others to cover it with up to two or three layers of straw thatch. If she exceeds that, it’s a pācittiya.

If a bhikkhunī is at a place where one meal is offered, a bhikkhunī who isn’t sick should eat once. If she accepts more, it’s a pācittiya.

If a bhikkhunī eats in a separate group, except at a suitable time, it’s a pācittiya. This is a suitable time: When she’s sick, at the time of robe-making, at the time of robe-giving, when wandering on the road, when on a boat, when there’s a great festival, and when renunciates offer a meal. These are the times. (22)

If a bhikkhunī comes to the house of a supporter and is eagerly invited to cakes and flour to eat, that bhikkhunī should accept two or three bowlfuls, if she wants or needs them. She should take them back to the monastery and share them with the other bhikkhunīs to eat. If a bhikkhunī who is not sick accepts more than three bowlfuls, or takes them back to the monastery and doesn’t share them with the other bhikkhunīs to eat, it’s a pācittiya. (23)

If a bhikkhunī eats at the wrong time, it’s a pācittiya. (24)

If a bhikkhunī eats food stored overnight, it’s a pācittiya. (25)

If any bhikkhunī puts food and medicines that haven’t been accepted into her mouth, except for water and willow twigs for tooth-cleaning*, it’s a pācittiya. (26)

If a bhikkhunī, when she has previously accepted an invitation, goes to other houses before or after the meal without informing another bhikkhunī, except at a suitable time, it’s a pācittiya. This is a suitable time: when she’s sick, at the time of robe-making, and at the time of robe-giving. These are the times. (27)

If a bhikkhunī sits down forcefully in a family that’s eating and has jewels, it’s a pācittiya. (28)

If a bhikkhunī sits in a secluded place in a family that’s eating and has jewels, it’s a pācittiya. (29)

If a bhikkhunī sits alone with a man outdoors, it’s a pācittiya. (30)

If a bhikkhunī says to another bhikkhunī: “Venerable sister, let’s go to the village together. I’ll give you food”, but in the end that bhikkhunī doesn’t instruct others to give food to the second bhikkhunī, and says: “Venerable sister, go away! I’m not happy to sit and talk with you in the same place, I’m happy to sit and talk alone”, planning to send her away because of this reason and no other, it’s a pācittiya. (31)

If a bhikkhunī is given medicines for four months, a bhikkhunī who isn’t sick may accept it. If she accepts it for longer, unless it’s a permanent invitation, a repeated invitation, an invitation for a distribution, or a lifetime invitation, it’s a pācittiya. (32)

If a bhikkhunī goes to watch an army in battle formation, except when there’s a reason, it’s a pācittiya. (33)

If a bhikkhunī has a reason to go to an army, she may spend two or three nights there. If she exceeds that, it’s a pācittiya. (34)

If a bhikkhunī, when spending two or three nights with the army, watches an army in battle formation fight, or watches the army march with elephants troops and cavalry, it’s a pācittiya. (35)

If a bhikkhunī drinks alcohol, it’s a pācittiya. (36)

If a bhikkhunī plays in water or mud, it’s a pācittiya. (37)

If a bhikkhunī tickles another bhikkhunī with the fingers, it’s a pācittiya. (38)

If a bhikkhunī doesn’t accept admonishment, it’s a pācittiya. (39)

If a bhikkhunī frightens another bhikkhunī, it’s a pācittiya. (40)

If a bhikkhunī bathes every half-month, a bhikkhunī who isn’t sick should accept it. If she accepts (to bathe) more often, except at a suitable time, it’s a pācittiya. This is a suitable time: When it’s hot, when she’s sick, when she’s working, when it’s very windy, when it’s rainy, and when she comes from a long journey. These are the times. (41)

If a bhikkhunī who isn’t sick in order to warm herself The pātimokkha adds “her body”.* lights a fire outdoors, or instructs others to light it, except at a suitable time, it’s a pācittiya. (42)

If a bhikkhunī hides another bhikkhunī’s bowl, robes, sitting mat, or needle case herself, or instructs others to hide them, even just for fun, it’s a pācittiya. (43)

Dharmaguptaka Vinaya, fascicle 24.

Dharmaguptaka Vinaya, fascicle 25. (Part 2.4, explanation of the bhikkhunī rules.)

Translated by the Kāśmīra Tipiṭaka master Buddhayaśas together with Zhú Fóniàn in the later Qin state.

The 178 simple pācittiya rules, part 2.

If a bhikkhunī makes a pure offering vikappana* of a robe to a bhikkhu, bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, and later without asking the owner, takes it and wears it, it’s a pācittiya. (44)

If a bhikkhunī obtains a new robe, she should make stains with three kinds of colors: blue-green, black, and magnolia. If a bhikkhunī obtains a new robe and doesn’t make stains with three kinds of colors: blue-green, black, and magnolia, and keeps the new robe, it’s a pācittiya. (45)

If a bhikkhunī intentionally ends the life of an animal, it’s a pācittiya. (46)

If a bhikkhunī knows that there are insects in water and drinks it, it’s a pācittiya. (47)

If a bhikkhunī intentionally irritates another bhikkhunī, so that she’s unhappy even for a short time, it’s a pācittiya. (48)

If a bhikkhunī knows that another bhikkhunī has a coarse offense, and conceals it, it’s a pācittiya. (49)

If a bhikkhunī knows that a dispute The pātimokkha adds: “in the sangha”.* has already been confessed according to dhamma, but afterwards takes it up again, it’s a pācittiya. (50)

If a bhikkhunī knows that there’s a group of criminals, and wanders together with them on the same road, even just to one village, it’s a pācittiya. (51)

If a bhikkhunī says: “I understand that in the dhamma spoken by the Buddha, engaging in sexual desire isn’t something that obstructs the path”, the bhikkhunīs should admonish this bhikkhunī: “Venerable sister, don’t say this. Don’t slander the World-honored One. Slandering the World-honored One isn’t wholesome. The World-honored One didn’t say this. The World-honored One explained in countless ways that sexual desire is something that obstructs the path. Engaging in sex is something that obstructs the path.” If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her up to three times to make her give up this matter. If she gives it up by the third admonishment, it’s fine. If not, it’s a pācittiya. (52)

If a bhikkhunī knows that the person who said this hasn’t yet acted according to dhamma and hasn’t given up this unwholesome wrong view, but takes her in, does formal acts together with her, and stays overnight with her, it’s a pācittiya. (53)

If a sāmaṇerī says: “I understand that in the dhamma spoken by the Buddha, engaging in sexual desire isn’t something that obstructs the path”, the bhikkhunīs should admonish this sāmaṇerī: “Don’t say this. Don’t slander the World-honored One. Slandering the World-honored One isn’t wholesome. The World-honored One didn’t say this. Sāmaṇerī, the World-honored One explained in countless ways that sexual desire is something that obstructs the path. Engaging in sexual desire is something that obstructs the path.” If when the bhikkhunīs admonish that sāmaṇerī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should criticize and admonish her up to three times to give up this matter. If she gives it up by the third admonishment, it’s fine. If not, the bhikkhunīs should say to that sāmaṇerī: “From now on, you’re no longer a disciple of the Buddha. You may not follow the other bhikkhunīs. Other sāmaṇerīs may stay overnight with the bhikkhunīs for two nights. You now may not do this. Go away! Leave! You may not stay here.” If a bhikkhunī knows that the sāmaṇerī has been expelled like this, and takes her in, and stays overnight with her, it’s a pācittiya. (54)

If a bhikkhunī, when she’s admonished according to dhamma, says: “I won’t train in this precept now, until I’ve asked a knowledgeable vinaya master. I’ll question them”, it’s a pācittiya. If it’s for seeking understanding, she should question them. (55)

If a bhikkhunī, when the precepts are being recited, says: “Venerable sisters, what use is the recitation of these miscellaneous and fragmented precepts? When they’re being recited, they make people irritated, shameful, and doubtful”, in order to denigrate the precepts, it’s a pācittiya. (56)

If a bhikkhunī, when the precepts are being recited, says: “Venerable sisters, I now only realized that this precept comes up in the precepts sutta that’s recited every half-month”, and the other bhikkhunīs know that that bhikkhunī has already sat in the precepts recitation two or three times, let alone more, that bhikkhunī without knowledge and without understanding should be dealt with according to the rule if she has committed an offense. And they should also add a reprimand for not knowing the rule: “Venerable sister, this is no gain for you, you’ve obtained what is unwholesome. When the precepts are being recited, you don’t use your mind to remember, and don’t single-mindedly lend an ear to hear the rules.” Because she doesn’t know, it’s a pācittiya. (57)

If a bhikkhunī, after a formal act has been done together, later says: “The bhikkhunīs give out the sangha’s items according to personal friendships”, it’s a pācittiya. (58)

If a bhikkhunī, when the sangha is settling matters, doesn’t give consent, rises and goes away, it’s a pācittiya. (59)

If a bhikkhunī, when she has given consent, later still criticizes, it’s a pācittiya. (60)

If a bhikkhunī, after other bhikkhunīs have quarreled and she has listened to their speech, later wants to tell it to others, it’s a pācittiya. (61)

If a bhikkhunī strikes another bhikkhunī out of anger and dissatisfaction, it’s a pācittiya. (62)

If a bhikkhunī seizes another bhikkhunī with her hand out of anger and dissatisfaction, it’s a pācittiya. (63)

If a bhikkhunī out of anger and dissatisfaction accuses someone of an unfounded saṅghādisesa offense, it’s a pācittiya. (64)

If a bhikkhunī enters the palace and crosses the doorsill of a head-anointed khattiya king, when the king hasn’t yet come out, and the jewels haven’t yet been hidden, it’s a pācittiya. (65)

If a bhikkhunī picks up a jewel or an item decorated with jewels herself, or instructs others to pick it up, except in a monastery or her residence, it’s a pācittiya. If there’s a jewel or an item decorated with jewels in a monastery or her residence and she picks it up herself or instruct others to pick it up, (she should think): “If someone remembers it, they’ll take it back”. This is the reason, there’s no other. (66)

If a bhikkhunī enters a village at the wrong time and doesn’t inform another bhikkhunī, it’s a pācittiya. (67)

If a bhikkhunī makes a rope bed or a wooden bed, the legs should be eight fingerbreadths of the Buddha in height, without the part that’s inserted in the holes of the frame. If after cutting they’re higher, it’s a pācittiya. (68)

If a bhikkhunī takes cotton down tūla.* and stuffs a rope bed, a wooden bed, bedding, or a sitting mat, it’s a pācittiya.’” (69)