Bhikkhunī Pātimokkha

Taishō vol.22 no.1431 [cf.no.1428]

Dharmaguptaka Bhikkhunī Pātimokkha (with Introduction)

Compiled by the renunciate Huaisu from Xitaiyuan monastery.

Translated by the Tipiṭaka master Buddhayaśas in the later Qin dynasty.

Introductory Verses

Paying respect to the Buddhas, the dhamma, and the bhikkhu sangha,

I now expound the vinaya rules to make the true dhamma last a long time.

The precepts are like a limitless ocean, like seeking a jewel untiringly,

Wishing to protect the benefit of the noble teaching, may the assembly gather and listen to what I say.

I wish to prevent the eight rules of expulsion, and to cut off the saṅghādisesa rules,

And to obstruct the thirty rules about giving up; may the assembly gather and listen to what I say.

Vipassī, Sikhī, Vessabhū, Kakusandha,

Koṇāgamana, Kassapa, and Sakyamuni,

These World-honoured Ones of great virtue have spoken of these matters for us.

I now wish to recite well, may the virtuous ones all listen together.

Just as someone with an injured foot, can’t endure traveling,

Breaking the precepts is the same, one will not attain a heavenly rebirth.

When wishing to attain a rebirth in the heavens or among humans,

One should protect the entirety of the precepts, and not let them deteriorate.

As when embarking on a dangerous path, one worries when the linchpin is lost or the axle breaks,

Breaking the precepts is the same, at the time of death one will be ruined by fear.

If someone looks at themselves in a mirror, the beautiful and ugly give rise to joy and sorrow.

Reciting the precepts is the same, keeping or breaking them give rise to happiness or sadness.

If two lines of soldiers fight each other, the brave and the anxious respectively advance or draw back.

Reciting the precepts is the same, the pure and the defiled respectively give rise to peace or fear.

In the world, kings are the best, among the rivers, the ocean is the best.

Among the stars, the moon is the best, among the noble ones, the Buddha is the best.

Among all laws, the precepts sutta is the highest,

The Tathāgata established these precepts, which are recited every half-month.

Preliminaries

“Has the sangha gathered?”

Answer: “The sangha has gathered.”

“Is it in harmony?”

Answer: “It’s in harmony.”

“Have those who haven’t yet received the higher precepts left?”

If there are (not fully ordained persons), they’re sent away. After they’ve been sent away, one answers: “They’ve left.” If there are none, one answers: “There are none.”

“Have the bhikkhunīs who haven’t come given their consent and their purity?”

If there are (such bhikkhunīs), one answers as applicable. If there aren’t, one answers: “There aren’t any.”

“The sangha now being in harmony, what should we do?”

Answer: “Recite the formal act of the precepts.”

Introduction

“Venerable sisters, may the sangha listen! Today is the fifteenth day and the sangha recites the precepts. If the right time has come for the sangha, may the sangha approve that we recite the precepts in harmony. This is the motion.”

“Has the motion been completed?” Answer: “It’s been completed.”

“Venerable sisters! I now wish to recite the pātimokkha precepts. You should listen attentively and consider them well. If you yourself know that you have broken them, then you should confess it; if you haven’t broken them, you should remain silent. By your silence I’ll know that the venerable sisters are pure. If you’re asked by others, you should answer accordingly. If a bhikkhunī in this way in the midst of the assembly when asked up to three times, remembers that she has an offense, but doesn’t confess it, she incurs an offense of intentional lying. Intentional lying has been declared an obstacle to the dhamma path by the Buddha. If that bhikkhunī who remembers that she has an offense desires purification, she should confess it. Confession leads to peace and happiness. Venerable sisters, I’ve recited the introduction to the precepts sutta.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times.)

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

Eight Pārājika Rules

Venerable sisters, the eight pārājika rules that are recited every half month in the precepts sutta are coming up.

Pārājika 1

If a bhikkhunī engages in sexual intercourse, and commits impure practices, even with an animal, that bhikkhuni is pārājika, and doesn’t live in community.

Pārājika 2

If a bhikkhunī in the village or the wilderness takes what isn’t given with the intention to steal it; and the stolen item is such that the king or the king’s high officials would arrest, bind, kill or banish her from the country, (saying): ‘You criminal, you fool, you ignorant person!,’ if that bhikkhunī in this way takes what isn’t given, she’s pārājika, and doesn’t live in community.

Pārājika 3

If a bhikkhunī intentionally and with her own hand takes the life of a human being, or takes a knife and gives it to someone, or encourages, praises and recommends death, (saying): ‘Hey, what use is this bad life? Death is preferable, don’t live on’; if thinking like this, she with countless skillful means encourages, praises and recommends death, that bhikkhunī is pārājika, and doesn’t live in community.

Pārājika 4

If a bhikkhunī, who doesn’t really know, to praise herself, says: ‘I’ve attained a superhuman state, I’ve entered the superior state of noble knowledge, I know this, I see this,’ and at a later time, whether questioned or not questioned, because she desires purification, says: ‘Venerable sisters, I didn’t really know and see, but I said I knew and saw; it was empty, untrue, false speech,’ except in a case of superiority conceit, that bhikkhunī is pārājika, and doesn’t live in community.

Pārājika 5

If a bhikkhunī with a defiled mind and a man with a defiled mind have their bodies touch each other below the armpits and above the knees; if they grasp, pull, push, rub upwards and downwards, lift up, set down, hold, and press each other, that bhikkhunī is pārājika, and doesn’t live in community, because she’s ‘one with bodily contact’.

Pārājika 6

If a bhikkhunī with a defiled mind knows that a man has a defiled mind, and lets him hold her hand, and hold her robes, and they enter a secluded place, stand together, talk together, walk together, lean their bodies against each other, and make appointments, that bhikkhunī is pārājika, and doesn’t live in community, because she committed the eight things.

Pārājika 7

If a bhikkhunī knows that another bhikkhunī has committed a pārājika, and neither discloses it herself, nor tells members of the assembly, nor informs the great assembly, but if at a later time after that bhikkhunī has either passed away, or been charged in the midst of the assembly, or disrobed, or joined a non-Buddhist group, she should say: ‘I previously already knew that she had such-and-such an offense,’ that bhikkhunī is pārājika, and doesn’t live in community, because she concealed a heavy offense.

Pārājika 8

If a bhikkhunī knows that a bhikkhu has been suspended by the sangha according to dhamma and vinaya, according to the Buddha’s teaching, but that he doesn’t comply, doesn’t repent, and that the sangha hasn’t yet allowed him back to live with the community again, and she still follows him, the bhikkhunīs should say: ‘Venerable sister, this bhikkhu has been suspended by the sangha according to dhamma and vinaya, according to the Buddha’s teaching, but he doesn’t comply, doesn’t repent, and the sangha hasn’t yet allowed him back to live with the community again; don’t follow him.’ If when the bhikkhunīs admonish that bhikkhunī like this, she holds firmly on to this matter and doesn’t give it up, she should be admonished a second and third time to make her give up this matter. If she gives it up by the third admonishment, it’s fine. If not, that bhikkhunī is pārājika, and doesn’t live in community, because she committed the act of following a suspended one.

Venerable sisters, I’ve recited the eight pārājika rules. If a bhikkhunī has broken any of these pārājika rules, she may not live in community with the bhikkhunīs. As before, so also afterwards. i.e. she reverts to a lay person, as before.* She incurs a pārājika offense, and should not live in community.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times)

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

17 Saṅghādisesa Rules

Venerable sisters, the 17 saṅghādisesa rules that are recited every half month in the precepts sutta are coming up.

Saṅghādisesa 1

If a bhikkhunī as a matchmaker delivers a man’s message to a woman, or a woman’s message to a man, to accomplish a marriage, or an affair, even if just for one moment, that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 2

If a bhikkhunī, angry and dissatisfied, slanders someone with an unfounded pārājika offense, wishing to destroy her monastic life, and at a later time, whether questioned or not questioned, (it becomes known that) The vibhaṅga adds 知 “know” here.* that matter is unfounded, and she says: ‘Because I was angry, I said that,’ that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 3

If a bhikkhunī, angry and dissatisfied, takes an aspect of a different matter and slanders a bhikkhunī who hasn’t commited a pārājika with an unfounded pārājika, wishing to destroy her monastic life, and at a later time, whether questioned or not questioned, it becomes known that she has taken an aspect of a different matter and that she said this because she was in a state of anger, that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 4

If a bhikkhunī goes to a judge to speak about a householder, a householder’s child, a slave, or a worker, whether by day, or by night, or just for one instant, for the snap of a finger, for one moment, that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 5

If a bhikkhunī previously knows that a woman is a criminal, sentenced to death, whom people know about, and she, without asking the king, a high official, or (the woman’s) clan, gives her the going forth and the higher ordination, that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 6

If a bhikkhunī knows that another bhikkhunī has been suspended by the sangha according to dhamma and vinaya, according to the Buddha’s teaching, but doesn’t comply, hasn’t repented, and the sangha hasn’t yet carried out the formal act of living with the community, but out of affection, without asking the sangha, without the sangha’s approval, she goes outside the territory and carries out the formal act to release her from the offense, that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 7

If a bhikkhunī crosses a body of water alone, enters a village alone, spends the night alone, or walks behind alone, she commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 8

If a bhikkhunī with a defiled mind knows that a man has a defiled mind, and accepts edibles, food, and other things from him, that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 9

If a bhikkhunī teaches another bhikkhunī by saying: ‘Venerable sister, whether he has a defiled mind or an undefiled mind, what does it matter to you? You yourself have an undefiled mind. If you receive food from him, accept it at the right time in purity,’ that bhikkhunī commits an immediate offense that should be given up, a saṅghādisesa.

Saṅghādisesa 10

If a bhikkhunī wants to destroy the sangha in harmony, makes plans for a matter that can split the sangha, and holds firmly on to it without giving it up, the bhikkhunīs should admonish that bhikkhunī, saying: ‘Venerable sister, don’t destroy the sangha in harmony, don’t make plans to destroy the sangha in harmony, don’t accept a matter that can split the sangha, holding firmly on to it without giving it up. Venerable sister, you should be in harmony with the sangha. When you’re in harmony with the sangha, happy, and without quarreling, training under one teacher, mixing like water and milk, you’ll grow in the Buddha’s dhamma and live comfortably.’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa. (Ten)

Saṅghādisesa 11

If the bhikkhunī has a faction of other bhikkhunīs, one, two, three, or up to innumerably many, and if they say to the bhikkhunīs: ‘Venerable sisters, don’t admonish this bhikkhunī. This bhikkhunī is a bhikkhunī who speaks the dhamma and the vinaya. Our minds delight in what this bhikkhunī says, and we approve of it,’ the bhikkhunīs should tell them: ‘Venerable sisters, don’t say this: “This bhikkhunī is a bhikkhunī who speaks the dhamma and the vinaya. Our minds delight in what this bhikkhunī says, and we approve of it.” Why? What this bhikkhunī says is not the dhamma and the vinaya. Venerable sisters, don’t wish to split and destroy the sangha in harmony, you should delight in a sangha in harmony. Venerable sisters, when you’re in harmony with the sangha, happy, and without quarreling, training under one teacher, mixing like water and milk, you’ll grow in the Buddha’s dhamma and live comfortably.’ If when the bhikkhunīs admonish those bhikkhunīs, they hold firmly on to it and don’t give it up, the bhikkhunīs should admonish them three times to give up this matter. If they give it up by the third time, it’s fine. If not, those bhikkhunīs commit an offense that should be given up after three admonishments, a saṅghādisesa.

Saṅghādisesa 12

If a bhikkhunī lives supported by a city or village and corrupts families, engages in unwholesome conduct, and her unwholesome conduct is both seen and heard, and her corruption of families is both seen and heard, the bhikkhunīs should admonish her, saying: ‘Venerable sister, you corrupt families and engage in unwholesome conduct, and your unwholesome conduct is both seen and heard, and your corruption of families is both seen and heard; venerable sister, you corrupt families and engage in unwholesome conduct, please leave this village now, you mustn’t live here.’ If that bhikkhunī then says to the bhikkhunīs: ‘Venerable sisters, the bhikkhunīs have desire, anger, fear, and delusion. There are bhikkhunīs with the same offense, and some are expelled and some aren’t,’ then the bhikkhunīs should answer: ‘Venerable sister, don’t say: “They have desire, anger, fear, and delusion.” Also don’t say: “There are bhikkhunīs with the same offense, and some are expelled and some aren’t.” Why? Because the bhikkhunīs don’t have desire, anger, fear and delusion. (There are no) bhikkhunīs with the same offense, and (it’s not the case that) some are expelled and some aren’t. Venerable sister, you corrupt families and engage in unwholesome conduct, and your unwholesome conduct is both seen and heard, and your corruption of families is both seen and heard.’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa.

Saṅghādisesa 13

If a bhikkhunī with a bad character doesn’t accept being spoken to, and when the bhikkhunīs admonish her according to dhamma about the precepts and rules, doesn’t accept the admonishment, and says: ‘Venerable sisters, don’t tell me about good and bad. I also won’t tell you about good and bad. May the venerable sisters stop! Don’t admonish me,’ the bhikkhunīs should admonish her thus: ‘Venerable sister, don’t refuse to accept admonishment. Venerable sister, you should accept admonishment. The venerable sister should admonish the bhikkhunīs according to dhamma, and the bhikkhunīs should also admonish the venerable sister according to dhamma. In this way, the assembly of the Buddha’s disciples achieves growth, by admonishing each other, by teaching each other, and by confessing to each other.’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa.

Saṅghādisesa 14

If bhikkhunīs live closely together, behave badly together, their bad reputation spreads around, and they cover up each other’s offenses, the bhikkhunīs should admonish those bhikkhunīs: ‘Venerable sisters, don’t be close together, behave badly together, have a bad reputation spread around, and cover up each other’s offenses. If you don’t live closely together, you’ll grow in the Buddha’s dhamma, and live comfortably.’ If when the bhikkhunīs admonish those bhikkhunīs like this, they hold firmly on to it and don’t give it up, the bhikkhunīs should admonish them three times to give up this matter. If they give it up by the third time, it’s fine. If not, those bhikkhunīs commit an offense that should be given up after three admonishments, a saṅghādisesa.

Saṅghādisesa 15

If a bhikkhunī, when the bhikkhunī sangha carries out criticism and admonishment, instructs other bhikkhunīs thus: ‘Don’t live apart, you should live together! I’ve also seen other bhikkhunīs who don’t live apart, behave badly together, have a bad reputation spread around, and hide each other’s offenses. Out of anger, the sangha instructs you to live apart,’ the bhikkhunīs should admonish that bhikkhunī: ‘Venerable sister, don’t instruct other bhikkhunīs thus: “Don’t live apart. I’ve also seen other bhikkhunīs live together, behave badly together, have a bad reputation spread around, and hide each other’s offenses. Out of anger, the sangha instructs you to live apart.” Now there are really just these two bhikkhunīs who live together, behave badly together, have a bad reputation spread around, and hide each other’s offenses, there are no others. If they live apart, they’ll grow in the Buddha’s dhamma, and live comfortably.’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to make her give up this matter. If she gives it up by the third time, it’s fine. If not, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa.

Saṅghādisesa 16

If a bhikkhunī, just because of a small matter, angry and dissatisfied, says: ‘I renounce the Buddha, I renounce the dhamma, and I renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them,’ the bhikkhunīs should admonish that bhikkhunī: ‘Venerable sister, don’t just because of a small matter, angry and dissatisfied, say: “I renounce the Buddha, I renounce the dhamma, and I renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them.”’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa.

Saṅghādisesa 17

If a bhikkhunī delights in quarreling, holds on to a dispute without remembering correctly, and later out of anger says: ‘The sangha has desire, anger, fear, and delusion,’ the bhikkhunīs should admonish her thus: ‘Younger sister, don’t delight in quarreling, don’t hold on to a dispute without remembering correctly, and don’t later out of anger say: “The sangha has desire, anger, fear, and delusion.” The sangha doesn’t have desire, anger, fear, and delusion. You yourself have desire, anger, fear, and delusion.’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa.

Venerable sisters, I’ve recited the 17 saṅghādisesa rules; nine immediate offenses and eight after the third admonishment. If a bhikkhunī has broken any of these rules, she should undergo mānatta for half a month in both assemblies. After undergoing mānatta, the rehabilitation remains to be done. One should rehabilitate that bhikkhunī in both assemblies, with 40 persons. If there’s even one person less than a group of 40 to rehabilitate that bhikkhunī, that bhikkhunī’s offense hasn’t been cleared, and the bhikkhunīs are also to be criticized. This is the procedure.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times)

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

<<h2>30 Nissaggiya Pācittiya Rules</h2>

Venerable sisters, the 30 nissaggiya pācittiya rules that are recited every half month in the precepts sutta are coming up.

Nissaggiya Pācittiya 1

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and keeps spare cloth for 10 days without making a pure offering vikappana*, she may use it. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 2

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and stays in another place away from any of her five robes overnight, unless the sangha has carried out a formal act, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 3

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and obtains out-of-season cloth, she should accept it if she wants or needs it. Having accepted it, she should quickly turn it into a robe. If it’s enough, it’s fine. If it’s not enough, she may keep it for one month in order to complete it. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 4

If a bhikkhunī asks for a robe from an unrelated male or female householder, except at a suitable time, it’s a nissaggiya pācittiya. This is a suitable time: If the robe has been stolen, lost, burnt, or washed away. This is called the suitable time.

Nissaggiya Pācittiya 5

If a bhikkhunī’s robe has been stolen, lost, burnt, or washed away, and that unrelated male or female householder invites her and gives many robes, that bhikkhunī should know what is sufficient when accepting robes. If she exceeds that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 6

If a male or female householder prepares a robe fund for a bhikkhunī: ‘I’ll provide such-and-such a robe fund for bhikkhunī So-and-so,’ The vibhaṅga is phrased slightly differently: 買如是衣與某甲比丘尼.* and if that bhikkhunī without having first received an invitation, goes to the householder’s home and says: ‘It’d be good, householder, to prepare for me such-and-such a robe fund to give to me,’ in order to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 7

If two male or female householders prepare a robe fund for a bhikkhunī: ‘We’ve prepared such-and-such a robe fund for bhikkhunī So-and-so,’ and if that bhikkhunī without having first received an invitation, goes to the two householders’ homes and says: ‘It’d be good, householders, to prepare such-and-such a robe fund for me. Make one robe together,’ in order to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 8

If there is a bhikkhunī, and if a king, a high official, a brahmin, a male or a female householder sends a messenger with a robe fund for the bhikkhunī: ‘Take such a robe fund and give it to bhikkhunī So-and-so,’ and if that messenger goes to the bhikkhunī and says: ‘Venerable, this robe fund has been sent for you, receive it,’ the bhikkhunī should say to the messenger: ‘I shouldn’t accept this robe fund. If I need a robe, I’ll accept something pure at the right time.’ If the messenger says to the bhikkhunī: ‘Venerable, do you have a manager?’, the bhikkhunī who needs a robe should say: ‘I do. Either a monastery attendant or a lay person, these are the bhikkhunīs’ managers, who often manage things for the bhikkhunīs.’ After having gone to the manager and given them the robe fund, the messenger returns to the bhikkhunī and says: ‘Venerable, I’ve given the robe fund to the manager So-and-so you indicated. Venerable, when you know that the right time has come, you should go to them and receive a robe.’ If that bhikkhunī needs a robe, she should go to that manager and say two or three times: ‘I need a robe.’ If at the second or third time of reminding them, she obtains a robe, it’s fine. If she doesn’t obtain a robe, she may stand silently in front of them for a fourth, fifth, and sixth time to make them remember. If at the fourth, fifth, and sixth time of silently standing in front of them, she obtains the robe, it’s fine. If she doesn’t obtain the robe, and continues to seek to obtain it, it’s a nissaggiya pācittiya. If she doesn’t obtain the robe, she should either go herself to the place where the messenger came from, or send a messenger there to say: ‘You previously sent a messenger holding a robe fund for bhikkhunī So-and-so. In the end, the bhikkhunī hasn’t obtained it. You should take it back, don’t let it be lost.’ This is the procedure.

Nissaggiya Pācittiya 9

If a bhikkhunī takes gold, silver, or money herself, or instructs others to take it, or receives it verbally, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 10

If a bhikkhunī engages in all kinds of trades with jewels, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 11

If a bhikkhunī engages in all kinds of exchanges, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 12

If a bhikkhunī keeps a bowl with less than five repairs that doesn’t leak, and asks for a new bowl, in order to get something good, it’s a nissaggiya pācittiya. That bhikkhunī should take that bowl and relinquish it in the midst of the bhikkhunī sangha. Afterwards, it’s exchanged in order down to the most junior bhikkhunī. The junior bhikkhunī’s bowl is given to that bhikkhunī, and it’s said: ‘Younger sister, keep this bowl until it breaks.’ This is the procedure.

Nissaggiya Pācittiya 13

If a bhikkhunī asks for thread herself to have it woven into a robe by an unrelated weaver, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 14

If there is a bhikkhunī, and if a male or a female householder has a weaver weave a robe for the bhikkhunī, and if that bhikkhunī without first having received an invitation, goes there and says to the weaver: ‘This robe is woven for me. Weave it very well, make it wide, long, strong, fine, neat, and good. I’ll give you some compensation,’ and if that bhikkhunī then gives a compensation, even just one meal, and she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 15

If a bhikkhunī gives a robe to another bhikkhunī, and if later out of anger she either snatches it back herself, or instructs others to snatch it back, (and says:) ‘Return my robe, it’s not given to you,’ and if the other bhikkhunī should return the robe and (the first bhikkhunī) takes it, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 16

If sick bhikkhunīs keep medicine: ghee, oil, butter, honey, or sugar, they may eat it and keep it overnight, and may take it up to seven days. If they take it longer than seven days, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 17

If a bhikkhunī within 10 days before the end of the three summer months, has an urgently offered robe, and she knows that it’s an urgently offered robe, she should accept it. Having accepted it, she should keep it until the robe season. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 18

If a bhikkhunī knows that an item is for the sangha, and she asks for it for herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 19

If a bhikkhunī wants and asks for something, and then still asks for something else, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 20

If a bhikkhunī knows that a supporter has given something to the sangha for a certain purpose, and she diverts it towards another use, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 21

If a bhikkhunī, when an item has been given for a certain purpose, and she has asked for it herself for the sangha, diverts it towards another use, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 22

If a bhikkhunī, when a supporter has given an item for a certain purpose, diverts it towards another use, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 23

If a bhikkhunī, when a supporter has given an item for a certain purpose, and she has asked for it herself for the sangha, diverts it towards another use, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 24

If a bhikkhunī keeps a spare bowl, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 25

If a bhikkhunī keeps many beautiful utensils, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 26

If a bhikkhunī promises another bhikkhunī a menstrual robe, but doesn’t give it later, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 27

If a bhikkhunī accepts out-of-season cloth and turns it into in-season cloth, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 28

If a bhikkhunī exchanges a robe with another bhikkhunī, and later out of anger either snatches it back herself or has someone else snatch it back, (and says:) ‘Younger sister, return my robe, I didn’t give it to you. Your robe belongs to you, return my robe to me,’ it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 29

If a bhikkhunī asks for a heavy cloth, it may be worth four panels of cotton cloth. If she exceeds that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 30

If a bhikkhunī wants to ask for a light robe, it may be worth two and a half panels of cotton cloth at most. If she exceeds that, it’s a nissaggiya pācittiya.

Venerable sisters, I’ve recited the 30 nissaggiya pācittiya rules.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times)

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

178 Pācittiya Rules

Venerable sisters, the 178 pācittiya rules that are recited every half month in the precepts sutta are coming up.

Pācittiya 1

If a bhikkhunī intentionally lies, it’s a pācittiya.

Pācittiya 2

If a bhikkhunī speaks disparagingly, it’s a pācittiya.

Pācittiya 3

If a bhikkhunī speaks divisively, it’s a pācittiya.

Pācittiya 4

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

Pācittiya 5

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

Pācittiya 6

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

Pācittiya 7

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.

Pācittiya 8

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.

Pācittiya 9

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.

Pācittiya 10

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

Pācittiya 11

If a bhikkhunī damages plants, it’s a pācittiya.

Pācittiya 12

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

Pācittiya 13

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

Pācittiya 14

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.

Pācittiya 15

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.

Pācittiya 16

If a bhikkhunī knows that another bhikkhunī has been staying in a place first, and arrives later and forcefully lays out bedding 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.

Pācittiya 17

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.

Pācittiya 18

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.

Pācittiya 19

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.

Pācittiya 20

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.

Pācittiya 21

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.

Pācittiya 22

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.

Pācittiya 23

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.

Pācittiya 24

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

Pācittiya 25

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

Pācittiya 26

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.

Pācittiya 27

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.

Pācittiya 28

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

Pācittiya 29

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

Pācittiya 30

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

Pācittiya 31

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.

Pācittiya 32

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.

Pācittiya 33

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

Pācittiya 34

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.

Pācittiya 35

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.

Pācittiya 36

If a bhikkhunī drinks alcohol, it’s a pācittiya.

Pācittiya 37

If a bhikkhunī plays in water The vibhaṅga adds “or mud”.*, it’s a pācittiya.

Pācittiya 38

If a bhikkhunī tickles others The vibhaṅga adds “another bhikkhunī”.* with the fingers, it’s a pācittiya.

Pācittiya 39

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

Pācittiya 40

If a bhikkhunī frightens another bhikkhunī, it’s a pācittiya.

Pācittiya 41

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.

Pācittiya 42

If a bhikkhunī who isn’t sick in order to warm her body lights a fire outdoors, or instructs others to light it, except at a suitable time, it’s a pācittiya.

Pācittiya 43

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.

Pācittiya 44

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.

Pācittiya 45

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.

Pācittiya 46

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

Pācittiya 47

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

Pācittiya 48

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

Pācittiya 49

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

Pācittiya 50

If a bhikkhunī knows that a dispute in the sangha has already been confessed according to dhamma, but afterwards takes it up again, it’s a pācittiya.

Pācittiya 51

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.

Pācittiya 52

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.

Pācittiya 53

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.

Pācittiya 54

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.

Pācittiya 55

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.

Pācittiya 56

If a bhikkhunī, when the precepts are being recited, says: ‘Venerable sisters, what use are The vibhaṅga adds: “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.

Pācittiya 57

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.

Pācittiya 58

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.

Pācittiya 59

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

Pācittiya 60

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

Pācittiya 61

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.

Pācittiya 62

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

Pācittiya 63

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

Pācittiya 64

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

Pācittiya 65

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.

Pācittiya 66

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.

Pācittiya 67

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

Pācittiya 68

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.

Pācittiya 69

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

Pācittiya 70

If a bhikkhunī eats garlic, it’s a pācittiya.

Pācittiya 71

If a bhikkhunīs shaves the hair in the three places, it’s a pācittiya.

Pācittiya 72

If a bhikkhunī cleans herself with water, she should insert up to two fingers, each one finger joint deep. If she exceeds that, it’s a pācittiya.

Pācittiya 73

If a bhikkhunī makes a dildo out of gum, it’s a pācittiya.

Pācittiya 74

If bhikkhunīs pat each other, it’s a pācittiya.

Pācittiya 75

If a bhikkhunī, when a bhikkhu isn’t sick The vibhaṅga adds: “and is eating”.*, offers him water or fans him with a fan, it’s a pācittiya.

Pācittiya 76

If a bhikkhunī asks for raw grain, it’s a pācittiya.

Pācittiya 77

If a bhikkhunī defecates or urinates on fresh grass, it’s a pācittiya.

Pācittiya 78

If a bhikkhunī defecates and urinates into a chamber pot at night, and throws it over a wall without looking during the day, it’s a pācittiya.

Pācittiya 79

If a bhikkhunī goes to watch a musical performance, it’s a pācittiya.

Pācittiya 80

If a bhikkhunī enters a village, and stands and speaks together with a man in a secluded place, it’s a pācittiya.

Pācittiya 81

If a bhikkhunī enters a screened-off place together with a man, it’s a pācittiya.

Pācittiya 82

If a bhikkhunī enters a village, sends away her companion in the streets, stands together with a man in a secluded place, and whispers in his ear, it’s a pācittiya.

Pācittiya 83

If a bhikkhunī enters a lay house and sits down, and leaves without telling the owner, it’s a pācittiya.

Pācittiya 84

If a bhikkhunī enters a lay house and without speaking to the owner, just sits on a bench, it’s a pācittiya.

Pācittiya 85

If a bhikkhunī enters a lay house, and without telling the owner, just lays out seats to stay overnight, it’s a pācittiya.

Pācittiya 86

If a bhikkhunī enters a dark room together with a man, it’s a pācittiya.

Pācittiya 87

If a bhikkhunī doesn’t receive her teacher’s words attentively, and tells them to others, it’s a pācittiya.

Pācittiya 88

If a bhikkhunī, for some insignificant reason, curses someone to fall into the three paths of misery, and to not be born into the Buddha’s dhamma: ‘If I’ve done such a thing, may I fall into the three paths of misery, may I not be born into the Buddha’s dhamma; if you’ve done such a thing, may you also fall into the three paths of misery, may you not be born into the Buddha’s dhamma,’ it’s a pācittiya.

Pācittiya 89

If a bhikkhunī quarrels with others, holds on to a dispute without remembering correctly, beats her chest, and cries, it’s a pācittiya.

Pācittiya 90

If bhikkhunīs who aren’t sick lie down two together on a bed, it’s a pācittiya.

Pācittiya 91

If bhikkhunīs lie down together on the same mat and under the same blanket, except at the right time, it’s a pācittiya.

Pācittiya 92

If a bhikkhunī knows that someone has lived there before and she has arrived later, or has arrived later when she has lived there before, and she recites suttas, asks for explanations, or teaches in front of her to irritate her, it’s a pācittiya.

Pācittiya 93

If a bhikkhunī, when another bhikkhunī who lives with her is sick, doesn’t look after her, it’s a pācittiya.

Pācittiya 94

If a bhikkhunī at the beginning of the rains retreat allows another bhikkhunī to set up a bed in her building, but later angrily expels her, it’s a pācittiya.

Pācittiya 95

If a bhikkhunī wanders among the people at all times: during spring, summer, and winter, unless there’s a suitable reason, it’s a pācittiya.

Pācittiya 96

If a bhikkhunī, when the rains retreat is over, doesn’t leave, it’s a pācittiya.

Pācittiya 97

If a bhikkhunī wanders among the people in a dubious, frightening place in a remote area, it’s a pācittiya.

Pācittiya 98

If a bhikkhunī wanders among the people in a dubious, frightening place within the country, it’s a pācittiya.

Pācittiya 99

If a bhikkhunī lives closely together with a householder or a householder’s child, and engages in practices not to be followed, the other bhikkhunīs should admonish that bhikkhunī: ‘Younger sister, don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Venerable sister, please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.’ If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, it’s a pācittiya.

Pācittiya 100

If a bhikkhunī goes to see a royal palace, a decorated picture gallery, a garden, or a swimming pool, it’s a pācittiya.

Pācittiya 101

If a bhikkhunī bathes naked in a river, a spring, a stream, The vibhaṅga says “deep water” instead of “a stream”.* or a pond, it’s a pācittiya.

Pācittiya 102

If a bhikkhunī makes a bathing robe, she should make it to the measurements. ‘Should make it to the measurements’ means six handspans of the Buddha in length, two and a half handspans in width. If she exceeds that, it’s a pācittiya.

Pācittiya 103

If a bhikkhunī takes more than five days to sew a sanghati, except when difficulties arise, The vibhaṅga has a more elaborate version of this rule.* it’s a pācittiya.

Pācittiya 104

If a bhikkhunī doesn’t look after her sanghati for more than five days, it’s a pācittiya.

Pācittiya 105

If a bhikkhunī creates obstacles for giving robes to the sangha, it’s a pācittiya.

Pācittiya 106

If a bhikkhunī, without asking the owner, just wears her robe, it’s a pācittiya.

Pācittiya 107

If a bhikkhunī takes a renunciate’s robe and offers it to non-Buddhist renunciates or lay people, it’s a pācittiya.

Pācittiya 108

If a bhikkhunī thinks: ‘The sangha is distributing robes according to dhamma. I’ll obstruct them and not let them distribute. I fear that my students won’t obtain any,’ it’s a pācittiya.

Pācittiya 109

If a bhikkhunī thinks: ‘I won’t let the sangha remove the kaṭhina robe now. It should be removed later. I want to obtain release from the five things for a long time,’ it’s a pācittiya.

Pācittiya 110

If a bhikkhunī thinks: ‘I’ll obstruct the bhikkhunī sangha from removing the kaṭhina robe. I want to obtain release from the five things for a long time’, it’s a pācittiya.

Pācittiya 111

If a bhikkhunī is told by other bhikkhunīs: ‘Settle this dispute for us,’ but doesn’t undertake any skillful action to settle it, it’s a pācittiya.

Pācittiya 112

If a bhikkhunī takes food with her own hands and gives it to a lay person or to someone who has joined non-Buddhist renunciates to eat, it’s a pācittiya.

Pācittiya 113

If a bhikkhunī carries out orders from a lay person, it’s a pācittiya.

Pācittiya 114

If a bhikkhunī spins thread with her own hands, it’s a pācittiya.

Pācittiya 115

If a bhikkhunī enters a lay house, and sits or lies down on a small or large bed, it’s a pācittiya.

Pācittiya 116

If a bhikkhunī comes to a lay house, speaks with the owner, lays out seats to stay overnight, and leaves the next day without taking leave of the owner, it’s a pācittiya.

Pācittiya 117

If a bhikkhunī recites and learns worldly magic arts, it’s a pācittiya.

Pācittiya 118

If a bhikkhunī instructs others to recite and learn magic arts, it’s a pācittiya.

Pācittiya 119

If a bhikkhunī knows that a woman is pregnant and gives her the full ordination, it’s a pācittiya.

Pācittiya 120

If a bhikkhunī knows that a woman is breast-feeding a baby and gives her the full ordination, it’s a pācittiya.

Pācittiya 121

If a bhikkhunī knows that someone isn’t yet 20 and gives her the full ordination, it’s a pācittiya.

Pācittiya 122

If a bhikkhunī doesn’t give the training precepts to an 18 year old girl for two years, but when she’s 20 still gives her the full ordination, it’s a pācittiya.

Pācittiya 123

If a bhikkhunī gives the training precepts to an 18 year old girl for two years, but doesn’t give her the six rules, and when she’s 20, still gives her the full ordination, it’s a pācittiya.

Pācittiya 124

If a bhikkhunī gives the training precepts to an 18 year old girl for two years and gives her the six rules, and when she’s 20, without the sangha’s approval, just gives her the full ordination, it’s a pācittiya.

Pācittiya 125

If a bhikkhunī ordains a married, 10 year old woman, and gives her the training precepts for two years, then it’s allowed to give her the full ordination when she’s 12 years old. If she’s less than 12 and one gives her the full ordination, it’s a pācittiya.

Pācittiya 126

If a bhikkhunī ordains a young married woman and gives her the training precepts for two years, and when she’s 12 years old, just gives her the full ordination without informing the sangha, it’s a pācittiya.

Pācittiya 127

If a bhikkhunī knows that she’s such a person I.e. a prostitute.* and gives her the full ordination, it’s a pācittiya.

Pācittiya 128

If a bhikkhunī ordains many students, but doesn’t instruct them for two years in the training precepts, and doesn’t assist them in regard to the two things, it’s a pācittiya.

Pācittiya 129

If a bhikkhunī doesn’t follow her preceptor for two years, it’s a pācittiya.

Pācittiya 130

If a bhikkhunī gives the full ordination to someone without the sangha’s approval, it’s a pācittiya.

Pācittiya 131

If a bhikkhunī, who doesn’t yet have 12 vassa, gives the full ordination to someone, it’s a pācittiya.

Pācittiya 132

If a bhikkhunī, who has 12 vassa, gives the full ordination to someone without the sangha’s approval, it’s a pācittiya.

Pācittiya 133

If a bhikkhunī, whom the sangha hasn’t approved to give the full ordination to someone, says: ‘The sangha has greed, anger, fear, and delusion. When they want to approve it, they approve it. When they don’t want to approve it, they don’t,’ it’s a pācittiya.

Pācittiya 134

If a bhikkhunī gives the full ordination without the approval of the parents or the husband, it’s a pācittiya.

Pācittiya 135

If a bhikkhunī knows that a woman is in love with a boy or a man, and that she’s a distressed and angry woman, and gives her the going forth and the full ordination, it’s a pācittiya.

Pācittiya 136

If a bhikkhunī says to a sikkhamānā: ‘Younger sister, abandon this, train in that, and I’ll give you the full ordination,’ but if she doesn’t make plans to give her the full ordination, it’s a pācittiya.

Pācittiya 137

If a bhikkhunī says to a sikkhamānā: ‘Bring me a robe and I’ll give you the full ordination,’ but doesn’t make plans to give her the full ordination, it’s a pācittiya.

Pācittiya 138

If a bhikkhunī gives the full ordination to people more often than once a year, it’s a pācittiya.

Pācittiya 139

If a bhikkhunī when she has given the full ordination to someone, goes to the bhikkhu sangha to give the full ordination after a night has passed, it’s a pācittiya.

Pācittiya 140

If a bhikkhunī who isn’t sick doesn’t go to receive instruction, it’s a pācittiya.

Pācittiya 141

A bhikkhunī should go to the bhikkhu sangha every half-month to ask for instruction. If she doesn’t ask, it’s a pācittiya.

Pācittiya 142

A bhikkhunī should go to the bhikkhu sangha after the rains retreat, and give an invitation in regard to three things: the seen, the heard, and the suspected. If she doesn’t, it’s a pācittiya.

Pācittiya 143

If a bhikkhunī spends the rains retreat in a place without bhikkhus, it’s a pācittiya.

Pācittiya 144

If a bhikkhunī knows that there are bhikkhus in a monastery and enters without informing them, it’s a pācittiya.

Pācittiya 145

If a bhikkhunī abuses a bhikkhu, it’s a pācittiya.

Pācittiya 146

If a bhikkhunī delights in quarreling, holds on to a dispute without remembering correctly, and later, angry and dissatisfied, abuses the bhikkhunī sangha, it’s a pācittiya.

Pācittiya 147

If a bhikkhunī, on whose body an abscess or any kind of wound has appeared, without informing the sangha or another person, just has a man open it or bandage it, it’s a pācittiya.

Pācittiya 148

If a bhikkhunī has first accepted an invitation, and if she has eaten sufficiently, later eats cooked rice, flour, dried cooked rice, fish, and meat, it’s a pācittiya.

Pācittiya 149

If a bhikkhunī is jealous regarding families, it’s a pācittiya.

Pācittiya 150

If a bhikkhunī applies perfume on her body, it’s a pācittiya.

Pācittiya 151

If a bhikkhunī applies sesame dregs on her body, it’s a pācittiya.

Pācittiya 152

If a bhikkhunī has another bhikkhunī massage her body, it’s a pācittiya.

Pācittiya 153

If a bhikkhunī has a sikkhamānā massage her body, it’s a pācittiya.

Pācittiya 154

If a bhikkhunī has a sāmaṇerī massage her body, it’s a pācittiya.

Pācittiya 155

If a bhikkhunī has a lay woman massage her body, it’s a pācittiya.

Pācittiya 156

If a bhikkhunī wears a padded waist-cloth, it’s a pācittiya.

Pācittiya 157

If a bhikkhunī keeps women’s bodily ornaments, except at a suitable time for a good reason, it’s a pācittiya.

Pācittiya 158

If a bhikkhunī walks around wearing leather sandals and holding an umbrella, except at a suitable time for a good reason, it’s a pācittiya.

Pācittiya 159

If a bhikkhunī, who isn’t sick, goes around riding in a vehicle, except at a suitable time for a good reason, it’s a pācittiya.

Pācittiya 160

If a bhikkhunī enters a village without wearing her vest saṅkaccika.*, it’s a pācittiya.

Pācittiya 161

If a bhikkhunī, without first having been summoned, goes to a lay person’s home around dusk, it’s a pācittiya.

Pācittiya 162

If a bhikkhunī opens the monastery gate around dusk and leaves without informing other bhikkhunīs, it’s a pācittiya.

Pācittiya 163

If a bhikkhunī opens the monastery gate at sunset and leaves without informing anyone, it’s a pācittiya.

Pācittiya 164

If a bhikkhunī neither enters the earlier, nor the later rains retreat, it’s a pācittiya.

Pācittiya 165

If a bhikkhunī knows that a woman often soils herself with excrement and urine, and often has snot and saliva flow out, and gives her the full ordination, it’s a pācittiya.

Pācittiya 166

If a bhikkhunī knows that someone is intersex, and gives them the full ordination, it’s a pācittiya.

Pācittiya 167

If a bhikkhunī knows that someone’s anus and vagina are joined and gives her the full ordination, it’s a pācittiya.

Pācittiya 168

If a bhikkhunī knows that someone is in trouble because of debt or disease, and gives her the full ordination, it’s a pācittiya.

Pācittiya 169

If a bhikkhunī learns worldly skills to make a living, it’s a pācittiya.

Pācittiya 170

If a bhikkhunī instructs lay people in worldly skills, it’s a pācittiya.

Pācittiya 171

If a bhikkhunī has been expelled and doesn’t leave, it’s a pācittiya.

Pācittiya 172

If a bhikkhunī wants to ask a bhikkhu about the meaning of something, and asks without first requesting (permission), it’s a pācittiya.

Pācittiya 173

If a bhikkhunī knows that someone has lived there before when she has arrived later, or has arrived later when she has lived there before, and she does walking meditation, stands, sits, or lies down in front of her because she wants to irritate her, it’s a pācittiya.

Pācittiya 174

If a bhikkhunī knows that there are bhikkhus in a monastery and builds a stupa, it’s a pācittiya.

Pācittiya 175

If a bhikkhunī sees a newly ordained bhikkhu, she should get up to welcome him, be respectful, pay respect, greet him, and invite him to sit down. If she doesn’t, unless there’s a reason, it’s a pācittiya.

Pācittiya 176

If a bhikkhunī walks around swaying her body to look good, it’s a pācittiya.

Pācittiya 177

If a bhikkhunī adorns herself as a woman does and applies perfume on her body, it’s a pācittiya.

Pācittiya 178

If a bhikkhunī has a non-Buddhist female renunciate apply perfume on her body, it’s a pācittiya.

Venerable sisters, I’ve recited the 178 pācittiya rules.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times)。

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

Eight Pātidesanīya Rules

Venerable sisters, the eight pātidesanīya rules that are recited every half month in the precepts sutta are coming up.

Pātidesanīya 1

If a bhikkhunī who isn’t sick asks for ghee and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 2

If a bhikkhunī who isn’t sick asks for oil and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 3

If a bhikkhunī who isn’t sick asks for honey and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 4

If a bhikkhunī who isn’t sick asks for black suger and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 5

If a bhikkhunī who isn’t sick asks for milk and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 6

If a bhikkhunī who isn’t sick asks for curds and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 7

If a bhikkhunī who isn’t sick asks for fish and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Pātidesanīya 8

If a bhikkhunī who isn’t sick asks for meat and eats it, she commits an offense that should be confessed and criticized. She should say to another bhikkhunī: ‘Venerable sister, I’ve committed an offense to be criticized, that shouldn’t be done. I now confess it to the venerable sister.’ This is called an offense to be confessed.

Venerable sisters, I’ve recited the eight pātidesanīya rules.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times)。

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

100 Sekhiya Rules

Venerable sisters, the many training rules that are recited every half month in the precepts sutta are coming up.

Sekhiya 1

To wear the nivāsana (inner robe) neatly should be trained.

Sekhiya 2

To wear the three robes neatly should be trained.

Sekhiya 3

Not to walk with the robe reversed Inside out and on the wrong shoulder.* while entering lay houses should be trained.

Sekhiya 4

Not to sit inside lay houses with the robe reversed Inside out and on the wrong shoulder.* should be trained.

Sekhiya 5

Not to enter lay houses with the robe wrapped around the neck should be trained.

Sekhiya 6

Not to sit inside lay houses with the robe wrapped around the neck should be trained.

Sekhiya 7

Not to enter lay houses with the head covered should be trained.

Sekhiya 8

Not to sit inside lay houses with the head covered should be trained.

Sekhiya 9

Not to bounce while entering lay houses should be trained.

Sekhiya 10

Not to bounce while sitting in lay houses should be trained.

Sekhiya 11

Not to sit squatting on the heels in lay houses should be trained.

Sekhiya 12

Not to have the hands akimbo while entering lay houses should be trained.

Sekhiya 13

Not to sit with the hands akimbo in lay houses should be trained.

Sekhiya 14

Not to sway the body while entering lay houses should be trained.

Sekhiya 15

Not to sit swaying the body in lay houses should be trained.

Sekhiya 16

Not to swing the arms while entering lay houses should be trained.

Sekhiya 17

Not to sit swinging the arms in lay houses should be trained.

Sekhiya 18

To enter lay houses with the body well covered should be trained.

Sekhiya 19

To sit in lay houses with the body well covered should be trained.

Sekhiya 20

Not to enter lay houses while looking left and right should be trained.

Sekhiya 21

Not to sit in lay houses looking left and right should be trained.

Sekhiya 22

To enter lay houses silently should be trained.

Sekhiya 23

To sit in lay houses silently should be trained.

Sekhiya 24

Not to enter lay houses joking and laughing should be trained.

Sekhiya 25

Not to sit in lay houses joking and laughing should be trained.

Sekhiya 26

To accept food mindfully should be trained.

Sekhiya 27

To accept food level with the bowl should be trained.

Sekhiya 28

To accept curries level with the bowl should be trained.

Sekhiya 29

To eat curries and rice in balance should be trained.

Sekhiya 30

To eat in order should be trained.

Sekhiya 31

Not to pick from the middle of the bowl when eating should be trained.

Sekhiya 32

Not to personally ask for curries and rice for oneself when a bhikkhunī isn’t sick should be trained.

Sekhiya 33

Not to cover the curries with rice hoping to get more should be trained.

Sekhiya 34

Not to look at the food in the bowl of the person sitting next to one should be trained.

Sekhiya 35

To eat with mindfulness focused on the bowl should be trained.

Sekhiya 36

Not to eat food in large balls should be trained.

Sekhiya 37

Not to wait for food with the mouth wide open when eating should be trained.

Sekhiya 38

Not to speak with food in the mouth should be trained.

Sekhiya 39

Not to throw a ball of food into the mouth from a distance should be trained.

Sekhiya 40

Not to leave food behind when eating should be trained.

Sekhiya 41

Not to eat stuffing the cheeks with food should be trained.

Sekhiya 42

Not to eat making a noise while chewing food should be trained.

Sekhiya 43

Not to eat food with a big slurp should be trained.

Sekhiya 44

Not to eat licking with the tongue should be trained.

Sekhiya 45

Not to eat shaking the hand should be trained.

Sekhiya 46

Not to eat scattering the food taken up in the hand should be trained.

Sekhiya 47

Not to take up drinking utensils with a dirty hand should be trained.

Sekhiya 48

Not to throw away the bowl-washing water inside lay houses should be trained.

Sekhiya 49

Not to defecate, urinate, drop snot, or spit on fresh grass or leaves, unless one is sick, should be trained.

Sekhiya 50

Not to defecate, urinate, drop snot, or spit in clean water, unless one is sick, should be trained.

Sekhiya 51

Not to defecate or urinate while standing, unless one is sick, should be trained.

Sekhiya 52

Not to teach dhamma to a person with the clothes reversed Inside out and on the wrong shoulder.* out of disrespect, unless they’re sick, should be trained.

Sekhiya 53

Not to teach dhamma to someone with the clothes wrapped around the neck, unless they’re sick, should be trained.

Sekhiya 54

Not to teach dhamma to someone with the head covered, unless they’re sick, should be trained.

Sekhiya 55

Not to teach dhamma to someone with the head wrapped, unless they’re sick, should be trained.

Sekhiya 56

Not to teach dhamma to someone with the arms akimbo, unless they’re sick, should be trained.

Sekhiya 57

Not to teach dhamma to someone wearing leather sandals, unless they’re sick, should be trained.

Sekhiya 58

Not to teach dhamma to someone wearing wooden sandals, unless they’re sick, should be trained.

Sekhiya 59

Not to teach dhamma to someone riding in a vehicle, unless they’re sick, should be trained.

Sekhiya 60

Not to stay overnight in a Buddha stupa, except for protection, should be trained.

Sekhiya 61

Not to keep valuables in a Buddha stupa, unless for safekeeping, should be trained.

Sekhiya 62

Not to enter a Buddha stupa wearing leather sandals should be trained.

Sekhiya 63

Not to enter a Buddha stupa holding leather sandals in one’s hand should be trained.

Sekhiya 64

Not to circumambulate a Buddha stupa wearing leather sandals should be trained.

Sekhiya 65

Not to enter a Buddha stupa wearing ornamented boots should be trained.

Sekhiya 66

Not to enter a Buddha stupa holding ornamented boots in one’s hand should be trained.

Sekhiya 67

Not to sit under a stupa eating, leaving grass, and soiling the place with food, should be trained.

Sekhiya 68

Not to carry a corpse past a stupa should be trained.

Sekhiya 69

Not to bury a corpse under a stupa should be trained.

Sekhiya 70

Not to burn a corpse under a stupa should be trained.

Sekhiya 71

Not to burn a corpse in the direction of a Buddha stupa should be trained.

Sekhiya 72

Not to burn a corpse around the four sides of a Buddha stupa, and cause the bad smell to enter, should be trained.

Sekhiya 73

Not to carry a dead person’s robes and bed past a stupa, unless they’ve been washed, dyed and perfumed, should be trained.

Sekhiya 74

Not to defecate and urinate under a Buddha stupa should be trained.

Sekhiya 75

Not to defecate and urinate in the direction of a Buddha stupa should be trained.

Sekhiya 76

Not to defecate and urinate on the four sides around the stupa, and cause the bad smell to enter, should be trained.

Sekhiya 77

Not to take a Buddha image to the toilet should be trained.

Sekhiya 78

Not to chew willow twigs for tooth-cleaning* under a Buddha stupa should be trained.

Sekhiya 79

Not to chew willow twigs for tooth-cleaning* in the direction of a Buddha stupa should be trained.

Sekhiya 80

Not to chew willow twigs for tooth-cleaning* on the four sides around a Buddha stupa should be trained.

Sekhiya 81

Not to drop snot, or spit under a Buddha stupa should be trained.

Sekhiya 82

Not to drop snot, or spit in the direction of a Buddha stupa should be trained.

Sekhiya 83

Not to drop snot, or spit on the four sides around a stupa should be trained.

Sekhiya 84

Not to sit stretching out the legs towards a stupa should be trained.

Sekhiya 85

Not to set up a Buddha stupa on a lower story, and live oneself at an upper story should be trained.

Sekhiya 86

Not to teach dhamma to a person who is sitting when oneself is standing, unless they’re sick, should be trained.

Sekhiya 87

Not to teach dhamma to a person who is lying down when oneself is sitting, unless they’re sick, should be trained.

Sekhiya 88

Not to teach dhamma to a person who is sitting when oneself isn’t sitting, unless they’re sick, should be trained.

Sekhiya 89

Not to teach dhamma to a person sitting higher when oneself is sitting lower, unless they’re sick, should be trained.

Sekhiya 90

Not to teach dhamma to a person in front when oneself is behind, unless they’re sick, should be trained.

Sekhiya 91

Not to teach dhamma to a person on a high walking meditation path when oneself is in a low meditation path, unless they’re sick, should be trained.

Sekhiya 92

Not to teach dhamma to a person on a path when oneself is off the path, unless they’re sick, should be trained.

Sekhiya 93

Not to walk on a path holding hands should be trained.

Sekhiya 94

Not to climb up a tree that’s taller than a person’s head, except at a suitable time for a good reason, should be trained.

Sekhiya 95

Not to walk with the bowl stowed in a bag, tied to the top of a staff, carried on the shoulder, should be trained.

Sekhiya 96

Not to teach dhamma to a person holding a staff out of disrespect, unless they’re sick, should be trained.

Sekhiya 97

Not to teach dhamma to a person holding a sword, unless they’re sick, should be trained.

Sekhiya 98

Not to teach dhamma to a person holding a spear, unless they’re sick, should be trained.

Sekhiya 99

Not to teach dhamma to a person holding a knife, unless they’re sick, should be trained.

Sekhiya 100

Not to teach dhamma to a person holding an umbrella, unless they’re sick, should be trained.

Venerable sisters, I’ve recited the many training rules.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times.)

The venerable sisters are pure herein, therefore you’re silent. This matter will be held thus.

Seven Adhikaraṇasamathas

Venerable sisters, the seven rules to settle disputes that are recited every half month in the precepts sutta are coming up.

If the bhikkkhunīs have an arisen matter of dispute, it should be settled.

Adhikaraṇasamatha 1

What should be dealt with by a removal in the presence, will be dealt with by a removal in the presence.

Adhikaraṇasamatha 2

What should be dealt with by a removal due to memory, will be dealt with by a removal due to memory.

Adhikaraṇasamatha 3

What should be dealt with by a removal due to non-confusion, will be dealt with by a removal due to non-confusion.

Adhikaraṇasamatha 4

What should be dealt with according to what they’ve admitted, will be dealt with according to what they’ve admitted.

Adhikaraṇasamatha 5

What should be dealt with according to the speech of many people, will be dealt with according to the speech of many people.

Adhikaraṇasamatha 6

What should be dealt with according to a characteristic-of-seeking-offenses, will be dealt with according to a characteristic-of-seeking-offenses.

Adhikaraṇasamatha 7

What should be dealt with like grass covering the ground, will be dealt with like grass covering the ground.

Venerable sisters, I’ve recited the seven rules to settle disputes.

Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat three times)。

The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

Conclusion

Venerable sisters, I’ve recited the introduction to the precepts sutta, the eight pārājika rules, the 17 saṅghādisesa rules, the 30 nissaggiya pācittiya rules, the 178 pācittiya rules, the eight pātidesanīya rules, the many training rules, and the seven rules to settle disputes. This is what the Buddha has spoken, what is recited every half month, what comes up in the precepts sutta.

Concluding verses

If there are still other rules of the Buddha, everyone should train in them together in harmony.

Patience is the best path, the Buddhas say nibbāna is foremost,

One gone forth who disturbs others can’t be called a renunciate.

Vipassī Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta.

Just as a person with clear eyes can avoid the dangerous evil path,

There are wise people in the world who can keep away from evil.

Sikhī Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta.

Without slandering and without jealousy, respectfully keeping the precepts,

Knowing moderation in food and drink, always living happily in a remote place,

Dedicated to the happiness of samādhi, this is called the teaching of the Buddhas.

Vessabhū Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta.

Just as when bees collect from flowers, they don’t damage their color or scent,

Just taking their flavor they depart; A bhikkhu entering a village

Shouldn’t oppose the affairs of others, and not observe what is or isn’t being done.

He should just observe his own body and conduct, whether it’s straight or not.

Kakusandha Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta.

A mind not given to negligence, will strive to train in the noble dhamma.

In this way without grief, the concentrated mind will enter into nibbāna.

Koṇāgamana Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta.

Not doing all evil, respectfully practising all good,

Purifying one’s mind, this is the teaching of all Buddhas.

Kassapa Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta.

Well-protected in speech, purifying one’s mind,

And not doing any evil with the body, these three courses of actions are pure.

One who can practise like this, is on the path of the great sages.

Sakyamuni Tathāgata, without attachments and fully enlightened, recited this as his precepts sutta for 12 years to the sangha without offenses. Afterwards, he spoke broadly and in detail. Bhikkhunīs, for your own happiness in the dhamma, for the happiness of renunciates, out of conscience and prudence, for the happiness of those training in the precepts, you should train in them.

Bright people can protect the precepts, and can attain the three kinds of happiness:

A good reputation and gains, and a heavenly rebirth after death.

If one contemplates in this way, the wise strive to protect the precepts,

With purity of the precepts and wisdom, the supreme path is attained.

As the Buddhas of the past, and those of the future,

And the World-honoured Ones of the present, could overcome all sorrows,

All should honor the precepts; this is the teaching of the Buddhas.

If with one’s own body, one wishes to seek the Buddhas’ path,

One should revere the true dhamma; this is the teaching of the Buddhas.

The seven Buddhas honored by the world, who cut off all defilements,

Spoke these seven precepts suttas, for the liberation from all bonds.

They’ve entered nibbāna, all proliferations have forever ceased.

The great sages honoring the practice said, that the noble ones praise the precepts.

The disciples practised accordingly, and entered extinguishment, nibbāna.

When the World-honoured Ones attained nibbāna, they gave rise to great compassion.

Gathering the bhikkhu sangha, they taught as follows:

Do not say after my nibbāna, that the ones practising in purity are without refuge.

I’ll now speak the precepts sutta, and will well-recite the vinaya.

Even if I enter Parinibbāna, these should be regarded as the World-honoured One.

This sutta has stayed in the world for a long time, and the Buddha-dhamma has flourished.

Because of this flourishing, one can enter into nibbāna.

If the precepts aren’t kept, as they should be for the uposatha,

It’s like at sunset, the whole world would become dark.

One should protect these precepts, as a yak loves its tail.

Sitting in one place in harmony, as instructed by the Buddha.

I’ve recited the precepts sutta, the sangha’s uposatha is finished.

I’ve now recited the precepts sutta, whose recitation brings many merits.

They’re offered to all beings, may they all attain the Buddha’s path.”

Text of the Dharmaguptaka Bhikkhunī precepts.