Bhikkhunī Pātimokkha

Bhikkhunī Pātimokkha

Taishō vol.22 no.1427 [cf.no.1425]

Translated by the renunciates Faxian and Buddhabhadra in Pingyang during the Eastern Jin dynasty.

Preliminaries

“May the noble sangha listen. The first month of the winter season has already passed, except for one night. One night and three months remain. Old age and death are drawing near, and the Buddha’s dhamma will extinguish. Venerables, to realize the path, strive single-mindedly with diligence. Why? Because the Buddhas have striven single-mindedly with diligence, they’ve realized unsurpassed perfect enlightenment, let alone the other supporting path-factors. Those who have not yet received the full ordination have already left. The sangha is now in harmony. What are we doing first? (One person should answer: ‘The uposatha precepts’ recitation.’)

Some venerables have not come. May the bhikkhunīs convey their consent and purity.

Introductory Verses

Joining the palms and the ten fingers together we venerate the Sakyan lion.

I now want to recite the precepts, may the sangha listen single-mindedly.

Even towards the small offenses, our hearts should feel great fear.

Having committed an offense, one should single-mindedly repent, and not transgress again later.

The horse-like mind runs down the evil paths, negligence is difficult to restrain.

The Buddha said that we must practise the precepts, as beneficial bridle and reins.

The Buddha gave these instructions, so that the good can attain faith.

That person is like an obedient horse, that can destroy the army of defilements.

If one does not receive these teachings, and does not feel love and happiness towards the precepts,

That person is like an untamed horse, that will founder against the army of defilements.

If someone protects the precepts like a yak its tail,

With their mind restrained without any negligence, like a locked-up monkey,

Making an intense effort day and night to seek true wisdom,

That person can attain a pure life in the Buddha’s dhamma.

Introduction

May the noble sangha listen. Today is the uposatha of the 15th day, a pātimokkha recitation. If the right time has come for the sangha, the sangha should give their approval. It is appropriate that we single-mindedly carry out the uposatha, and recite the pātimokkha together. This is the motion. Venerables, now we will do the uposatha, and recite the pātimokkha. May the sangha single-mindedly listen well. Those who have an offense should disclose it. If you have no offense, you should remain silent. By your silence I will know that the venerables are pure. When I call out three times in the midst of the bhikkhunī assembly, it is the same as if the bhikkhunīs were cross-examined individually. If a bhikkhunī, when I call out like this in the midst of the bhikkhunī assembly a second and a third time, remembers that she has an offense, but doesn’t disclose it, she incurs the offense of intentional lying. Venerables, the Buddha has said that the offense of intentional lying obstructs the dhamma path. A bhikkhunī who desires purification herein, and remembers an offense, should disclose it. Disclosing it leads to peace. Through hiding and not disclosing it, the offense increases. Venerables, I have recited the introduction to the pātimokkha. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

8 Pārājika Rules

Venerables, these eight pārājika rules are recited every half-month in the pātimokkha.

pārājika 1

If a bhikkhunī who has received the full precepts in the midst of a harmonious twofold sangha, who has not returned the precepts, who has not disclosed her weakness in the precepts, engages in sexual intercourse, even together with an animal, that bhikkhunī commits a pārājika offense, and should not live in community.

pārājika 2

If a bhikkhunī in a village or the wilderness takes what is not given to steal it, an object for which the king would either arrest or kill or bind or exile her, saying: ‘Hey, woman! You criminal, you fool!,’—a bhikkhunī who in this way takes what is not given is pārājika, and should not live in community.

pārājika 3

If a bhikkhunī with her own hand takes someone’s life, seeks and takes a knife to give to an assasin, teaches death, or praises death, saying: ‘Hey you, what use is this bad life? Death is better than living on!,’ if, having such intentions and thoughts, she praises and glorifies the pleasure of death with skillful means, and someone dies for this reason and no other, that bhikkhunī is pārājika, and should not live in community.

pārājika 4

If a bhikkhunī, not yet knowing and understanding, claims to have attained a superhuman state, noble extraordinary knowledge and vision: ‘I know in this way, I see in this way,’ and at a later time, whether she is being examined or not examined about committing the offense, desiring purification, she says: ‘Venerables, I, not knowing said I know, not seeing said I see. It was empty, deceited, untrue speech,’ except in a case of superiority conceit, that bhikkhunī incurs a pārājika, and should not live in community.

pārājika 5

If a bhikkhunī with a defiled mind, feels pleasure from being rubbed and touched below the shoulders and above the knees by a man with a defiled mind, that bhikkhunī is pārājika, and should not live in community.

pārājika 6

If a bhikkhunī with a defiled mind stays within arm’s reach of a man with a defiled mind, talks with him, lets him hold her hand, hold her robes, is happy when he comes, asks him to sit down, turns her body, and goes to appointments with him, that bhikkhunī is pārājika, and should not live in community.

pārājika 7

If a bhikkhunī knows that another bhikkhu[ni] has committed a grave offense, and does not tell anyone, and if that second bhikkhunī leaves that place, or dies, or disrobes, she afterwards says: ‘I knew before that that bhikkhunī committed a grave offense, and didn’t tell anyone. I didn’t want to let others know,’ that bhikkhunī is pārājika, and should not live in community.

pārājika 8

If a bhikkhunī knows that the sangha in harmony has carried out an act of suspension against a bhikkhu according to dhamma and vinaya, and that he has not yet acted according to dhamma, and follows him, the bhikkhunīs should admonish that bhikkhunī: ‘Venerable, the sangha in harmony has carried out an act of suspension against that bhikkhu according to dhamma and vinaya, and he has not yet acted according to dhamma. Don’t follow him.’ If that bhikkhunī, when admonished by the bhikkhunīs, says: ‘If I do not follow him, who will follow him?,’ the bhikkhunīs should admonish her like this a second and a third time. If she gives up this matter, it is fine. If not, that bhikkhunī is pārājika, and should not live in community.

Venerables, the eight pārājika rules have been recited. If a bhikkhunī has committed any of these offenses, she should not live in community. As before, so afterwards. That bhikkhunī incurs a pārājika offense, and should not live in community. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

19 saṅghādisesa rules

Venerables, these 19 saṅghādisesa rules are recited every half-month in the pātimokkha.

saṅghādisesa 1

If a bhikkhunī accepts to act as a messenger to unite a man and a woman, whether for a marriage or an affair, even for just one moment, it is an immediate sanghadisesa offense.

saṅghādisesa 2

If a bhikkhunī out of hostility and dissatisfaction, slanders a pure, innocent bhikkhunī with an unfounded pārājika offense, wanting to destroy that bhikkhunī’s monastic life, and at a later time, whether examined or not examined, says: ‘This matter is unfounded. I said this because I was harbouring hostility,’ it is an immediate saṅghādisesa offense.

saṅghādisesa 3

If a bhikkhunī, out of hostility and dissatisfaction, slanders a bhikkhunī, who is not pārājika, with a pārājika offense because of a minor issue from a different matter, wanting to destroy her monastic life, and at a later time, whether examined or not examined about that minor issue from a different matter, that bhikkhunī says that she (spoke) because she harboured hostility, it is an immediate saṅghādisesa offense. “spoke” 說 is only found in the vibhaṅga version of the rule.*

saṅghādisesa 4

If a bhikkhunī files a court case against householders or renunciates, all day or just a moment, or even just disputes with monastery attendants and sāmaṇeras, it is an immediate saṅghādisesa offense.

saṅghādisesa 5

If a bhikkhunī walks without a bhikkhunī companion, she may not leave the village boundary, except at a suitable time. A suitable time means: if it is involuntary, or if she is sick. This is called a suitable time. This is an immediate saṅghādisesa offense.

saṅghādisesa 6

If a bhikkhunī spends a night away from other bhikkhunīs, except at a suitable time, —a suitable time means: if she is sick, or if the city is surrounded by criminals and rebels. This is called a suitable time,— it is an immediate saṅghādisesa offense.

saṅghādisesa 7

If a bhikkhunī ordains someone whose guardian has not allowed it, it is an immediate saṅghādisesa offense.

saṅghādisesa 8

If a bhikkhunī knows that a woman has committed a crime, and that her assembled relatives want to punish her, and ordains her, except at a suitable time, —A suitable time means: if she has first been ordained by non-Buddhist renunciates. This is called a suitable time,— it is an immediate saṅghādisesa offense.

saṅghādisesa 9

If a bhikkhunī crosses a river alone at a ferry crossing place, it is an immediate saṅghādisesa offense.

saṅghādisesa 10

If a bhikkhunī knows that the bhikkhunī sangha in harmony has carried out an act of suspension according to dhamma and vinaya (against someone) who has not yet acted according to dhamma, and she herself lifts it, without first speaking with the sangha, it is an immediate saṅghādisesa offense. (End of 10 rules.)

saṅghādisesa 11

If a bhikkhunī with an undefiled mind, receives robes, bowls, drinks, food, liquid remedies and medicines for the sick from a man with a defiled mind, it is an immediate saṅghādisesa offense.

saṅghādisesa 12

If a bhikkhunī says to another bhikkhunī: ‘You can receive the offering of this man. Defiled or undefiled mind, how’s that your business? As long as you don’t have a defiled mind, you may accept the offering, and use it appropriately,’ the bhikkhunīs should admonish that bhikkhunī: ‘Don’t say: $You should receive the offering. A man’s defiled or undefiled mind, how’s that anyone’s business? Just make your mind undefiled, then you may accept the offering, and use it appropriately$, Like this she should be admonished a second and a third time. If she gives up this matter, it is fine. If she doesn’t give it up, it is a saṅghādisesa. The vibhaṅga states that this is an immediate saṅghādisesa offense, even though it includes three admonishments. The pātimokkha doesn’t say whether it is immediate or after three admonishments, which is very unusual. In the Sthāviravāda schools, the parallels to this rule are all immediate offenses. So it seems that this rule was later expanded to include three admonishments, but the text wasn’t fully adjusted.*

saṅghādisesa 13

If a bhikkhunī, because she wants to split the sangha in harmony, strives with expedient means, holds on to matters which split the sangha, and quarrels with others, the bhikkhunīs should say to that bhikkhunī: ‘Venerable, don’t split the sangha in harmony by striving with expedient means, holding on to matters which split the sangha, and quarreling with others. You should conduct matters together with the sangha. Why? A sangha in harmony is happy and doesn’t quarrel. We should train together, mix like water and milk, speak according to dhamma, and live comfortably.’ If that bhikkhunī when admonished by the bhikkhunīs persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives up this matter, it is fine. If not, this rule is a saṅghādisesa after three admonishments.

saṅghādisesa 14

If bhikkhunīs with the same intentions help each other, whether one, two, or many, speaking in the same way and having the same views, wanting to split the sangha in harmony, and if, when the other bhikkhunīs admonish the bhikkhunī (of the previous rule), these bhikkhunīs with the same intentions say: ‘Venerables, don’t say whether that bhikkhunī is good or bad. Why? That bhikkhunī speaks the dhamma and the vinaya. Whatever that bhikkhunī says, is what we also wish for. That bhikkhunī’s views, and the things she wishes for and approve of, are what we also wish for and approve of. That bhikkhunī speaks with knowledge, not without knowledge,’ then the other bhikkhunīs should admonish the bhikkhunīs with the same intentions: ‘Venerables, don’t say: “That bhikkhunī speaks the dhamma and the vinaya.” Why? That bhikkhunī does not speak the dhamma and the vinaya. Venerables, don’t support matters that split the sangha. You should take pleasure in harmony in the sangha. Why? A sangha in harmony is happy and doesn’t quarrel. We should train together, mix like water and milk, speak according to dhamma, and live comfortably.’ If these bhikkhunīs when admonished by the bhikkhunīs persist firmly, and don’t give it up, they should be admonished a second and a third time. If they give up this matter, it is fine. If not, this rule is a saṅghādisesa after three admonishments.

saṅghādisesa 15

If a bhikkhunī resentfully and unreasonably slanders the sangha, saying: ‘The sangha follows desire, aversion, fear, and delusion. The sangha is relying on desire, aversion, fear, and delusion. For this reason they criticize me,’ the bhikkhunīs should admonish her: ‘Venerable, don’t say: “The sangha follows desire, aversion, fear, and delusion. The sangha is relying on desire, aversion, fear, and delusion.” Why? The sangha doesn’t follow desire, aversion, fear, and delusion. Don’t resentfully and unreasonably slander the sangha.’ If that bhikkhunī when admonished by the bhikkhunīs persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives up this matter, it is fine. If not, this rule is a saṅghādisesa after three admonishments.

saṅghādisesa 16

If a bhikkhunī speaks obstinately and contrarily when bhikkhunīs of the same affiliation teach her in accordance with dhamma and vinaya, and with obstinate intentions, says: ‘Don’t say whether I’m good or bad. I also don’t say whether you are good or bad,’ the bhikkhunīs should admonish that bhikkhunī: ‘Venerable, don’t speak obstinately when the bhikkhunīs of the same affiliation teach you according to dhamma and vinaya. When the bhikkhunīs teach you, you should accept it faithfully. You should also teach the bhikkhunīs according to dhamma and vinaya. Why? The disciples of the Tathāgata teach each other and admonish each other, to come out of shared offenses and to achieve growth in wholesome states.’ If that bhikkhunī when admonished by the bhikkhunīs persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives up this matter, it is fine. If not, this rule is a saṅghādisesa after three admonishments.

saṅghādisesa 17

If two bhikkhunīs live closely together, and hide each other’s transgressions, the bhikkhunīs should admonish those bhikkhunīs: ‘Venerables, don’t live closely together, and hide each other’s transgressions. Living closely together doesn’t give rise to wholesome states.’ If those bhikkhunīs, when admonished by the bhikkhunīs, persist firmly, and don’t give it up, they should be admonished a second and a third time. If they give up this matter, it is fine. If not, this rule is a saṅghādisesa after three admonishments.

saṅghādisesa 18

If a bhikkhunī sees that they are living apart from each other, and instructs them: ‘You should live closely together, and cover up each other’s offenses. Don’t live away from each other. It doesn’t obstruct the arising of wholesome states. There are also other people who live closely together like this, and the sangha is unable to stop them. It’s just because they don’t take you seriously that they restrain you,’ the bhikkhunīs should admonish that bhikkhunī: ‘Venerable, So-and-so and So-and-so live apart from each other. Don’t instruct them to live closely together, to hide each other’s transgressions, and (claim that) living closely together won’t obstruct the arising of wholesome states. Don’t say: “There are also other people who live closely together like this, and the sangha is unable to stop them. It’s just because they don’t take you seriously, that they restrain you.”’ If that bhikkhunī when admonished by the bhikkhunīs persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives it up, it is fine. If not, this rule is a saṅghādisesa after three admonishments.

saṅghādisesa 19

If a bhikkhunī resentfully wants to renounce the precepts, and says: ‘I renounce the Buddha, renounce the dhamma, renounce the sangha, renounce speaking, renounce living in community, renounce eating together, renounce the discourses and treatises, and renounce the Sakyan renunciates. What use are these Sakyan renunciates to me? There are other superior places. I will practise the monastic life there,’ the bhikkhunīs should admonish her: ‘Venerable, don’t resentfully renounce the precepts, and say: “I renounce the Buddha, … I renounce the Sakyan renunciates.” Renouncing the Buddha is not good.’ If she, when admonished by the bhikkhunīs like this, persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives up this matter, it is fine. If not, this rule is a saṅghādisesa after three admonishments. (End of 19 rules.)

Venerables, the 19 saṅghādisesa rules have been recited; 11 immediate offenses and eight offenses after the third admonishment. The vibhaṅga states that there are 12 immediate offenses and seven offenses after the third admonishment.* If a bhikkhunī has committed any of these offenses, she should undergo probation Mānatta.* for half a month before both assemblies. She then reaches the rehabilitation Abbhāna*. A sangha of 20 in both assemblies should rehabilitate her, if it pleases all the members of the assembly. If there’s one person less than 20, the bhikkhunī does not count as rehabilitated, and the bhikkhus and bhikkhunīs should be criticized. This is called the suitable time. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

30 nissaggiya pācittiya rules

Venerables, these 30 nissaggiya pācittiya rules are recited every half-month in the pātimokkha.

nissaggiya pācittiya 1

If a bhikkhunī, when the robes have been finished, and the kaṭhina robe has been relinquished, obtains a spare robe, she may keep it for up to ten days. If she exceeds that, it is a nissaggiya pācittiya.

nissaggiya pācittiya 2

If a bhikkhunī, when the robes have been finished, and the kaṭhina robe has been relinquished, spends a night in another place away from any of her five robes, unless the sangha has done a formal act, it is a nissaggiya pācittiya.

nissaggiya pācittiya 3

If a bhikkhunī, when the robes have been finished, and the kaṭhina robe has been relinquished, obtains out-of-season cloth, that bhikkhunī should receive it if she needs it, and quickly make it into a robe. If it is not sufficient and there’s an expectation to complete it, she is allowed to keep it for one month. If she keeps it longer, whether is is sufficient or not, it is a nissaggiya pācittiya.

nissaggiya pācittiya 4

If a bhikkhunī takes gold and silver with her own hand, or has others take it or pick it up out of defiled attachement, it is a nissaggiya pācittiya.

nissaggiya pācittiya 5

If a bhikkhunī engages in all kinds of trade, it is a nissaggiya pācittiya.

nissaggiya pācittiya 6

If a bhikkhunī asks for a robe from an unrelated male or female householder, it is a nissaggiya pācittiya, except at a suitable time. A suitable time means: when her robe has been lost. This is called ‘a suitable time’.

nissaggiya pācittiya 7

If a bhikkhunī has lost her robe, she may ask for a robe from an unrelated male or female householder. If they invite her and give, she may take an upper and a lower robe. If she accepts more, it is a nissaggiya pācittiya.

nissaggiya pācittiya 8

If a male or female householder prepares a robe fund for a bhikkhunī, and says: ‘I have prepared such-and-such a robe fund to buy such-and-such a robe to give to bhikkhunī So-and-so,’ and if that bhikkhunī without having first been invited to ask, in order to get something good, goes and instructs them: ‘Excellent, lay follower! Prepare such-and-such a robe fund to buy a robe of such-and-such kind to give to me,’ and if she obtains the robe, it is a nissaggiya pācittiya.

nissaggiya pācittiya 9

If two male or female householders each prepare a robe fund for a bhikkhunī, and say: ‘We’ve prepared such-and-such a robe fund to buy such-and-such a robe to give to bhikkhunī So-and-so,’ and if that bhikkhunī without having first been invited to ask, in order to get something good, goes and says to these householders: ‘You have each prepared such-and-such a robe fund for me. Make one robe together to give to me,’ in order to get something good, and if she obtains the robe, it is a nissaggiya pācittiya.

nissaggiya pācittiya 10

If, for a bhikkhunī, a king or a high official sends a messenger with a robe fund to give to a bhikkhunī, and if that messenger, when they come to the bhikkhunī, say: ‘Venerable, this robe fund was sent by a king or a high official. Venerable, you should accept this robe fund,’ the bhikkhunī should say to the messenger: ‘Under the bhikkhunī rules, I should not accept this robe fund. When I need a robe, I obtain a pure cloth that I may accept with my own hands, make into a bhikkhunī robe, and keep.’ If the messenger then says to the bhikkhunī: ‘Venerable, is there a manager who always takes care of matters for the bhikkhunīs?,’ the bhikkhunī should point out the manager, either a monastery attendant, or a lay person, to the messenger, or should tell them. When the messenger has gone there, he says: ‘Excellent, manager. There’s such-and-such a robe fund to buy such-and-such a robe to give to bhikkhunī So-and-so. When that bhikkhunī needs a robe, she will come, and you should give the robe.’ After the messenger has either personally given the instructions, or has sent others to give the instructions, he returns to the bhikkhunī, and says: ‘Venerable, I have instructed the manager you indicated to make a robe. When the venerable needs a robe, she should go and receive one. They should give the venerable a robe.’ When the bhikkhunī needs a robe, she should go to the manager and ask for the robe. She should say: ‘I need a robe. I need a robe.’ For a second and a third time, she should again say this. If she obtains the robe, it is fine. If she doesn’t obtain it, she may stand silently in front of the manager for a forth, fifth, and sixth time. If she obtains the robe, it is fine. If she doesn’t obtain it, and ask more times, if she then obtains the robe, it is a nissaggiya pācittiya. If she doesn’t obtain the robe, she should either go herself to the place from where the robe fund was sent, or send a messenger to say: ‘You sent a robe fund for bhikkhunī So-and-so. That bhikkhunī has not been able to use it in the end. You should know that, so it doesn’t cause you a loss.’ This procedure should be done thus.

nissaggiya pācittiya 11

If a bhikkhunī asks for beds and mats, but then herself exchanges them for robes, bowls, drinks, food, or liquid remedies and medicines for the sick for herself, it is a nissaggiya pācittiya.

nissaggiya pācittiya 12

If a bhikkhunī uses offerings from people for a certain purpose to do something else, it is a nissaggiya pācittiya.

nissaggiya pācittiya 13

If a bhikkhunī asks for food, exchanges it for robes, bowls, drinks, food, liquid remedies, and medicines, and uses them, it is a nissaggiya pācittiya.

nissaggiya pācittiya 14

If a bhikkhunī keeps a spare bowl, it is a nissaggiya pācittiya.

nissaggiya pācittiya 15

If a bhikkhunī keeps a spare robe, it is a nissaggiya pācittiya.

nissaggiya pācittiya 16

If a bhikkhunī throws away an old saṅghāṭī at a dwelling place, and announces: ‘If someone wants to take it, take it,’ and afterwards takes it back by force, it is a nissaggiya pācittiya.

nissaggiya pācittiya 17

If a bhikkhunī either herself unsews an old saṅghāṭī, or has others unsew it, and doesn’t sew it back together or has others sew it, for more than five or six days, unless she is sick, it is a nissaggiya pācittiya.

nissaggiya pācittiya 18

If a bhikkhunī says to a sikkhamānā: ‘Give me a robe, and I will give you the full ordination,’ and if she takes the robe but doesn’t give the full ordination, it is a nissaggiya pācittiya.

nissaggiya pācittiya 19

If a bhikkhunī buys a heavy robe for more than four kārṣāpaṇas, it is a nissaggiya pācittiya.

nissaggiya pācittiya 20

If a bhikkhunī buys a thin, light robe for more than two and a half kārṣāpaṇas, it is a nissaggiya pācittiya.

nissaggiya pācittiya 21

If a bhikkhunī has a spare bowl, she may keep it for ten days. If she exceeds that, it is a nissaggiya pācittiya.

nissaggiya pācittiya 22

If a bhikkhunī with a used bowl with less than five mends, asks for a new bowl in order to get something good, it is a nissaggiya pācittiya. That bowl should be given up in the midst of the sangha. The bhikkhunī sangha’s most inferior bowl should be given to her, and she should be instructed: ‘You, bhikkhunī, should accept this bowl until it breaks.’ This procedure should be done thus.

nissaggiya pācittiya 23

If a bhikkhunī is sick, the medicines to be taken are ghee, oil, honey, sugar, fresh butter and fat. Such a sick bhikkhunī is allowed to keep and take them for seven days. If after seven days, there are leftovers, and she doesn’t give them up, but still takes them, it is a nissaggiya pācittiya.

nissaggiya pācittiya 24

If a bhikkhunī gives a robe to another bhikkhunī, and if later out of hostility and dissatisfaction, she and either herself takes it back by force, or has others take it back, and says: ‘Bhikkhunī, return my robe, it’s not given to you,’ and if she obtains the robe, it is a nissaggiya pācittiya.

nissaggiya pācittiya 25

If a bhikkhunī engages in all kinds of sales with gold and silver, it is a nissaggiya pācittiya.

nissaggiya pācittiya 26

If a bhikkhunī goes to ask for thread herself to have it woven by unrelated weavers, it is a nissaggiya pācittiya.

nissaggiya pācittiya 27

If male or female householders have weavers weave a robe for a bhikkhunī, that bhikkhunī without first having been invited, goes and instructs the weavers: ‘Do you know that this robe is made for me? Weave it well to make it fine, long and wide. I will give you money, things of monetary value, food, or food funds.’ If that bhikkhunī instructs them like this, gives money, things of monetary value, food, or food funds, and obtains the robe, it is a nissaggiya pācittiya.

nissaggiya pācittiya 28

If a bhikkhunī, ten days before the end of the three summer months (i.e. the vassa), obtains an urgent robe offering, the bhikkhunī should take it if she needs it, and keep it until the robe season. If she keeps it longer, it is a nissaggiya pācittiya.

nissaggiya pācittiya 29

If a bhikkhunī knows that someone has bought something, but snatches and buys it, it is a nissaggiya pācittiya.

nissaggiya pācittiya 30

If a bhikkhunī knows that an item is for the sangha, and she diverts it to herself, it is a nissaggiya pācittiya. (End of 30 rules.)

Venerables, the 30 nissaggiya pācittiya rules have been recited. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

141 pācittiya rules

Venerables, these 141 pācittiya rules are recited every half-month in the pātimokkha.

Chapter 1

pācittiya 1

If a bhikkhunī knowingly lies, it is a pācittiya.

pācittiya 2

If a bhikkhunī comments on someone else’s appearance in various ways, it is a pācittiya.

pācittiya 3

If a bhikkhunī speaks divisively, it is a pācittiya.

pācittiya 4

If a bhikkhunī knows that the sangha has already settled a disputed matter according to dhamma and vinaya, still takes it up again, and says: ‘This formal act isn’t resolved, we should do it again,’ if she does it for this reason and no other, it is a pācittiya.

pācittiya 5

If a bhikkhunī intentionally takes the life of an animal, it is a pācittiya.

pācittiya 6

If a bhikkhunī teaches a not fully ordained person to recite dhamma sentence by sentence, it is a pācittiya.

pācittiya 7

If a bhikkhunī praises herself in front of a not fully ordained person for having attained a superhuman state: ‘I know like this, I see like this,’ and if she speaks the truth, it is a pācittiya.

pācittiya 8

If a bhikkhunī knows that another bhikkhunī has committed a coarse offense, and tells it to a not fully ordained person, unless the sangha has done a formal act, it is a pācittiya.

pācittiya 9

If a bhikkhunī, when the sangha wants to distribute items, first allows to give them, but later blocks it, and says: ‘Venerables, you distribute the sangha’s items according to notions of personal friendship,’ it is a pācittiya.

pācittiya 10

If a bhikkhunī, when the pātimokkha sutta is being recited half-monthly, says: ‘Venerables, what use is the recitation of these trivial precepts that cause the bhikkhunīs to give rise to doubt and regret,’ and belittles and criticizes the precepts for this reason and no other, it is a pācittiya. (End of 10 rules.)

Chapter 2

pācittiya 11

If a bhikkhunī damages seeds and destroys plants, it is a pācittiya.

pācittiya 12

If a bhikkhunī irritates another with evasive speech, it is a pācittiya.

pācittiya 13

If a bhikkhunī rebukes someone, it is a pācittiya.

pācittiya 14

If a bhikkhunī herself lays out beds, seats, mats, and pillows outdoors in a sangha residence, or has others lay them out, and when she leaves neither picks them up herself nor has others pick them up, it is a pācittiya.

pācittiya 15

If a bhikkhunī herself lays out beds and mats in a covered place in a sangha building, or has others lay them out, and when she leaves neither picks them up herself, nor has others pick them up, it is a pācittiya.

pācittiya 16

If a bhikkhunī herself throws out another bhikkhunī from a sangha building, or has others throw her out, or even just says: ‘Bhikkhunī, go away!,’ if she speaks like this, it is a pācittiya.

pācittiya 17

If a bhikkhunī knows that another bhikkhunī has first laid out a bed and a mat in a sangha building, and later comes and also lays out and puts down (bedding) because she wants to make her agitated: ‘Whoever is unhappy should leave herself,’ if doing it for this reason and no other, it is a pācittiya.

pācittiya 18

If a bhikkhunī, when a bed with pointed legs has been set up on the upper level of a sleeping platform in a sangha building, sits or lies down there, it is a pācittiya.

pācittiya 19

If a bhikkhunī knows that there are insects in water, and pours it on grass or mud, or has others pour it, it is a pācittiya.

pācittiya 20

If a bhikkhunī intentionally causes doubt and regret, or even just momentary unhappiness, to arise in another bhikkhunī, for this reason and no other, it is a pācittiya. (End of 20 rules.)

Chapter 3

pācittiya 21

A bhikkhunī who is not sick should eat (only) one meal in a food distribution place. If she exceeds that, it is a pācittiya.

pācittiya 22

If a bhikkhunī eats in several places except at a suitable time, it is a pācittiya. These are the suitable times: when she is sick, and at the time of giving robes. These are called ‘the suitable times’.

pācittiya 23

If a bhikkhunī makes a pure offering vikappana.* of a robe to a bhikkhu, bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, and later, when it has not been given up, uses it, it is a pācittiya.

pācittiya 24

If a bhikkhunī knows that another has already eaten enough, has left her seat, and has not carried out the procedure for leftover food, and instructs her to eat, because she wants to trouble her, it is a pācittiya.

pācittiya 25

If a bhikkhunī puts something that has not been offered and accepted into her mouth, except for water and willow twigs, it is a pācittiya.

pācittiya 26

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

pācittiya 27

If a bhikkhunī eats stored food, it is a pācittiya.

pācittiya 28

If a bhikkhunī goes to the house of a lay person, and is invited to take cakes and rice flour, she may accept two or three bowlfuls. Having gone outside, she should eat them together with the bhikkhunīs who aren’t sick. If she accepts more, or doesn’t go outside to eat them together with the bhikkhunīs who aren’t sick, it is a pācittiya.

pācittiya 29

If a bhikkhunī just for fun hides another’s robe, bowl, sitting mat, or needle case, or has others hide them, it is a pācittiya.

pācittiya 30

If a bhikkhunī eats in a separate group, except at a suitable time, it is a pācittiya. These are the suitable times: when she is sick, during robe-season, when travelling, when on a boat, when there’s a great assembly, when non-Buddhist renunciates offer a meal. (End of 30 rules.)

Chapter 4

pācittiya 31

If a bhikkhunī who is not sick herself lights grass, wood, or cowdung for bodily comfort, or has others light them, unless there’s a reason, it is a pācittiya.

pācittiya 32

If a bhikkhunī spends more than three nights in a room with a person who has not yet received the full ordination, it is a pācittiya.

pācittiya 33

If a bhikkhunī has given consent to a formal act, and later, out of hostility and dissatisfaction, says: ‘I have not given consent, it has not been properly given. This formal act does not stand. I have not consented to this,’ it is a pācittiya.

pācittiya 34

If a bhikkhunī says to another bhikkhunī: ‘Venerable, let’s enter the village together. When we arrive there, I’ll give you food myself, or have others give you,’ but later, because she wants to send her away, says: ‘Go away, I’m not happy to stay with you. I’m happy when I’m alone,’ if doing it for this reason and no other, it is a pācittiya.

pācittiya 35

If a bhikkhunī says: ‘Venerables, I know that when one practices the things of which the World-honored One said that they obstruct the path, they don’t obstruct the path,’ the bhikkhunīs should admonish her: ‘Venerable, don’t slander the World-honored One. Slandering the World-honored One is not wholesome. The World-honored One didn’t say this. The things of which the World-honored One said that they obstruct the path, truly obstruct the path. Give up this unwholesome matter.’ If she, when admonished like this, persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives it up, it is fine. If not, the sangha should carry out an act of suspension, and that bhikkhunī commits a pācittiya.

pācittiya 36

If a bhikkhunī knows that that bhikkhunī has not given up this unwholesome view, that the sangha has carried out an act of suspension according to dhamma and vinaya, and that she has not yet acted according to dhamma and vinaya, and eats with her, or lives in the same room with her, it is a pācittiya.

pācittiya 37

If a sāmaṇerī says: ‘The Tathāgata said that sexual desire is an obstacle to the path. I know that engaging in sexual desire can’t obstruct the path,’ the bhikkhunīs should admonish her: ‘Sāmaṇerī, don’t slander the World-honored One. Slandering the World-honored One is not wholesome. The World-honored One didn’t say this. The World-honored One said that sexual desire truly obstructs the path. Give up this unwholesome view.’ If she, when admonished like this, persists firmly, and doesn’t give it up, she should be admonished a second and a third time. If she gives it up, it is fine. If not, they should expel her, and say: ‘From today on, sāmaṇerī, you should not say: “The Buddha is my teacher.” You also may not spend three nights with the bhikkhunīs. Go, you may not live here.’ If a bhikkhunī knows that the sāmaṇerī was expelled for not giving up this unwholesome view, and that she has not yet acted according to dhamma, and guides her, summons her, takes her as a student, supports her, eats with her, and lives with her, it is a pācittiya.

pācittiya 38

If a bhikkhunī obtains a new robe, she should stain it with one of three kinds of colors: blue-green, black, or magnolia. If she does not stain it with one of these three kinds of colors, and uses the robe, it is a pācittiya.

pācittiya 39

If a bhikkhunī herself picks up a jewel or something called ‘a jewel’ in the park (monastery), or has others pick it up, except at a suitable time, it is a pācittiya. A suitable time means: If the bhikkhunī herself picks up a jewel or something called ‘a jewel’ in the park (monastery), or has others pick it up in this way, she should think: ‘If there’s an owner who is looking for it, I will give it.’ This is called ‘a suitable time’.

pācittiya 40

If a bhikkhunī frightens another bhikkhunī, it is a pācittiya. (End of 40 rules.)

Chapter 5

pācittiya 41

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

pācittiya 42

If a bhikkhunī gives food with her own hand to naked non-Buddhist ascetics, or male or female renunciates, it is a pācittiya.

pācittiya 43

If a bhikkhunī knowingly sits in a place used for sex in a family ‘that’s eating’, it is a pācittiya.

pācittiya 44

If a bhikkhunī knowingly sits in a secluded place in a family ‘that’s eating’, it is a pācittiya.

pācittiya 45

If a bhikkhunī watches an army setting out, it is a pācittiya.

pācittiya 46

If a bhikkhunī has a reason and a matter, she may go to an army and spend three nights there. If she exceeds that, it is a pācittiya.

pācittiya 47

If a bhikkhunī has a reason and a matter, and may go to an army and spend three nights there, if she watches the army set out, hoist a flag, or fight, it is a pācittiya.

pācittiya 48

If a bhikkhunī strikes another bhikkhunī out of hostility and dissatisfaction, it is a pācittiya.

pācittiya 49

If a bhikkhunī threatens another bhikkhunī with her palm as a weapon out of hostility and dissatisfaction, it is a pācittiya.

pācittiya 50

If a bhikkhunī plays in water, it is a pācittiya. (End of 50 rules.)

Chapter 6

pācittiya 51

If a bhikkhunī points at others with the fingers, it is a pācittiya.

pācittiya 52

If a bhikkhunī knowingly travels on the road together with a group of criminals by appointment, even just within a village, it is a pācittiya.

pācittiya 53

If a bhikkhunī digs the earth with her own hands, or has others dig it by pointing and saying: ‘Dig this earth,’ it is a pācittiya.

pācittiya 54

If bhikkhunī receives a personal invitation for four months, she should accept it. If she accepts it for longer, it is a pācittiya, unless it is a repeated invitation, or a long invitation.

pācittiya 55

If a bhikkhunī, when the bhikkhunīs say: ‘Venerable, you should train without transgressing in the five groups of offenses,’ replies: ‘I won’t follow your words. If I see other venerables with tranquil faculties, who have learned much, who have memorized the dhamma, with deep understanding, I will consult and question them. I will practise what they say.’ If she speaks like this, except at a suitable time, it is a pācittiya. A bhikkhu(ni) who wants to obtain benefit from the dhamma should train. She should also ask other bhikkhunīs.

pācittiya 56

If a bhikkhunī drinks alcohol, each mouthful is a pācittiya.

pācittiya 57

If a bhikkhunī belittles another bhikkhunī, it is a pācittiya.

pācittiya 58

If a bhikkhunī, when other bhikkhunīs are quarreling and making accusations against each other, silently stands and listens, (thinking): ‘I will keep in mind what they say,’ doing it for this reason and no other, it is a pācittiya.

pācittiya 59

If a bhikkhunī, when the sangha wants to settle matters, does not give consent, and leaves without speaking, it is a pācittiya.

pācittiya 60

If a bhikkhunī, during the half-monthly pātimokkha sutta recitation, says: ‘I now only know that this rule is included in the sutta, and recited every half-month in the pātimokkha,’ and if the bhikkhunīs know that that bhikkhunī already sat in the recitation of the pātimokkha sutta two, three or even more times, that bhikkhunī is not free from offense because she did not know. She should be dealt with according to dhamma depending on the offense she committed, and should be criticized: ‘Venerable, you lost good benefits. During the half-monthly pātimokkha recitation, you aren’t respectful, don’t single-mindedly pay attention, and don’t lend an ear to hear the dhamma.’ After criticizing her, it is a pācittiya. (End of 60 rules.)

Chapter 7

pācittiya 61

If a bhikkhunī, when (the bhikkhunis) eat together somewhere, goes to other houses before or after the meal without informing another bhikkhunī, unless it is robe-season, it is a pācittiya.

pācittiya 62

If a bhikkhunī enters the palace of a head-anointed khattiya king when the queen and the jewels have not yet been hidden, even if she just crosses the doorsill, it is a pācittiya.

pācittiya 63

If a bhikkhunī uses bone, ivory, or horn to make a needle case, it is a pācittiya, after it has been broken.

pācittiya 64

If a bhikkhunī makes bed legs, she should make them according to the measurements: eight sugata fingerbreadths in length, without the part that’s inserted in the frame. If she exceeds that, it is a pācittiya, after they’ve been cut off.

pācittiya 65

If a bhikkhunī stuffs mats with tūla-cotton for sitting or for sleeping, it is a pācittiya, after it has been taken out.

pācittiya 66

If a bhikkhunī makes a sitting cloth, she should make it according to the measurements: two sugata handspans in length, and one and a half handspans in width. One handspan can be added. If she exceeds that, it is a pācittiya, after it has been cut off.

pācittiya 67

If a bhikkhunī makes a wound-covering cloth, she should make it according to the measurements: four sugata handspans in length, and two and a half handspans in width. If she exceeds that, it is a pācittiya, after it has been cut off.

pācittiya 68

If a bhikkhunī makes a robe as big as the Tathāgata’s robe measurements, or bigger, it is a pācittiya, after it has been cut off. The Tathāgata’s robe measurements are nine sugata handspans in length, six handspans in width.

pācittiya 69

If a bhikkhunī, out of hostility and dissatisfaction, slanders someone with an unfounded saṅghādisesa offense, it is a pācittiya.

pācittiya 70

If a bhikkhunī knows that an item is for the sangha, and she diverts it to an individual, it is a pācittiya. (End of 70 rules.)

Chapter 8

pācittiya 71

If a bhikkhunī wears someone else’s robe without telling the owner, it is a pācittiya.

pācittiya 72

If a bhikkhunī gives a renunciate’s robe with her own hands to lay people or non-Buddhist renunciates, it is a pācittiya.

pācittiya 73

If a bhikkhunī makes a lower robe (antaravāsaka), she should make it according to the measurements: four sugata handspans in length, two handspans in width. If she makes it larger, it is to be cut off, and it is a pācittiya.

pācittiya 74

A bhikkhunī should make the vest (saṅkaccika) according to the measurements: four sugata handspans in length, two handspans in width. If she makes it larger, it is to be cut off, and it is a pācittiya.

pācittiya 75

If a bhikkhunī makes a rains bathing robe, she should make it according to the measurements: four sugata handspans in length, two handspans in width. If she makes it larger, it is to be cut off, and it is a pācittiya.

pācittiya 76

If a bhikkhunī goes to a household that can’t prepare a robe, and asks for a kaṭhina robe for the sangha, it is a pācittiya.

pācittiya 77

If a bhikkhunī who is not sick does not take her determined robes with her, it is a pācittiya.

pācittiya 78

If a bhikkhunī receives staple or non-staple food, and she still cooks it or has others cook it, boils it or has others boil it, or frys it or has others fry it, and if that bhikkhunī eats it when she is not sick, it is a pācittiya.

pācittiya 79

If a bhikkhunī, when a bhikkhu is eating, offers him water or a fan, it is a pācittiya.

pācittiya 80

If a bhikkhunī eats garlic, it is a pācittiya. (End of 80 rules.)

Chapter 9

pācittiya 81

If a bhikkhunī gives food with her own hands to lay people or non-Buddhist renunciates, it is a pācittiya.

pācittiya 82

If a bhikkhunī earns a living as a doctor, it is a pācittiya.

pācittiya 83

If a bhikkhunī teaches lay people and non-Buddhist renunciates medicinal treatments, it is a pācittiya.

pācittiya 84

If a bhikkhunī works for lay people, it is a pācittiya.

pācittiya 85

If a bhikkhunī knowingly doesn’t call out first before entering a house where people are ‘eating’ (having sex), it is a pācittiya.

pācittiya 86

If a bhikkhunī lives closely together with lay people and non-Buddhist renunciates, or even with monastery attendants and sāmaṇeras, whether all day or just for a moment, it is a pācittiya.

pācittiya 87

If a bhikkhunī curses herself or others by swearing, it is a pācittiya.

pācittiya 88

If a bhikkhunī hits herself, and then weeps and cries, it is a pācittiya.

pācittiya 89

If a bhikkhunī says to another bhikkhunī: ‘Venerable, let’s go together to such-and-such a family,’ and if afterwards she can’t stand that bhikkhunī and groundlessly, without investigating carefully and listening to her, criticizes her, it is a pācittiya.

pācittiya 90

If a bhikkhunī protects households out of stinginess and jealousy, it is a pācittiya. (End of 90 rules.)

Chapter 10

pācittiya 91

If a bhikkhunī criticizes and scolds a bhikkhu face to face, it is a pācittiya.

pācittiya 92

If a bhikkhunī of less than 12 rains takes on a student, it is a pācittiya.

pācittiya 93

If a bhikkhunī who has 12 full rains but who does not fulfill the 10 requirements takes on a student, it is a pācittiya.

pācittiya 94

If a bhikkhunī who fulfills the 10 requirements takes on a student without a formal act, it is a pācittiya.

pācittiya 95

If a bhikkhunī knows that someone has broken the precepts, taken a door hook, opened the door to her room, and stayed together with a man, and gives her the full ordination, it is a pācittiya.

pācittiya 96

If a bhikkhunī gives the full ordination to a girl who is less than 20 years old, it is a pācittiya.

pācittiya 97

If a bhikkhunī gives the full ordination to a 20 year old girl who has not been given the training precepts, it is a pācittiya.

pācittiya 98

If a bhikkhunī gives the full ordination to someone who has received the training precepts, but has not fully trained in them, it is a pācittiya.

pācittiya 99

If a bhikkhunī gives the full ordination to someone, who has fully trained in the precepts, without a formal act, it is a pācittiya.

pācittiya 100

If a bhikkhunī gives the full ordination to a married woman who is less than 12 years old, it is a pācittiya. (End of 100 rules.)

Chapter 11

pācittiya 101

If a bhikkhunī gives the full ordination to a married woman who is 12 years old but who does not train in the precepts, it is a pācittiya.

pācittiya 102

If a bhikkhunī gives the full ordination to a married woman who has received the training precepts but has not fully trained in them, it is a pācittiya.

pācittiya 103

If a bhikkhunī gives the full ordination to a married woman, who has completed training in the precepts, without a formal act, it is a pācittiya.

pācittiya 104

If a bhikkhunī has given the full ordination to a student, she should teach and instruct her for two years. If she does not teach her, it is a pācittiya.

pācittiya 105

If a bhikkhunī has received the full ordination, she should attend on and follow her preceptor for two years. If she does not attend on and follow her, it is a pācittiya.

pācittiya 106

If a bhikkhunī takes on a student every year, it is a pācittiya.

pācittiya 107

If a bhikkhunī waits overnight before giving the full ordination to someone who has been purified in one sangha, it is a pācittiya.

pācittiya 108

If a bhikkhunī, when there’s an issue with the student to whom she has given the going forth, does not send her away herself, nor has others send her away, less than five or six yojanas, it is a pācittiya.

pācittiya 109

If a bhikkhunī, when the bhikkhunīs say to her: ‘Venerable, not fulfilling the 10 requirements, you give the going forth to students. You should teach and instruct them,’ rebukes them back, it is a pācittiya.

pācittiya 110

If a bhikkhunī says to a sikkhamānā: ‘When you are fully trained in the precepts, I will give you the full ordination,’ but later doesn’t give it, doesn’t have others give it, and also doesn’t send her away, it is a pācittiya. (End of 110 rules.)

Chapter 12

pācittiya 111

If a bhikkhunī who is not sick rides in a vehicle, it is a pācittiya.

pācittiya 112

If a bhikkhunī who is not sick holds an umbrella, and wears leather sandals, it is a pācittiya.

pācittiya 113

If a bhikkhunī sits or lies on a couch bed khaṭvā* with mats that exceeds the measurements, it is a pācittiya.

pācittiya 114

If bhikkhunīs together lay out a bed and a mat, and lie down, it is a pācittiya.

pācittiya 115

If a bhikkhunī goes away without giving up her bed and her mat in a sangha room, it is a pācittiya.

pācittiya 116

If a bhikkhunī enters a bhikkhu monastery without informing them first, it is a pācittiya.

pācittiya 117

If a bhikkhunī knowingly spends the night in a place used for sex in a family ‘that’s eating’, except at a suitable time, it is a pācittiya. These are the suitable times: when it’s windy or rainy, when killing is going on, or there’s a threat of being raped. These are called ‘the suitable times’.

pācittiya 118

If a bhikkhunī wanders to another country without a group of merchants, it is a pācittiya.

pācittiya 119

If a bhikkhunī visits a park, a grove, or ancient ruins in her own country, it is a pācittiya.

pācittiya 120

If a bhikkhunī sits together with one bhikkhu in an empty, quiet place, it is a pācittiya. (End of 120 rules.)

Chapter 13

pācittiya 121

If a bhikkhunī sits with a man in a secluded place, it is a pācittiya.

pācittiya 122

If a bhikkhunī stays withing arm’s reach of a man, and whispers in his ear, it is a pācittiya.

pācittiya 123

If a bhikkhunī knows that a man is sitting in the dark without a lamp, and enters there, it is a pācittiya.

pācittiya 124

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

pācittiya 125

If bhikkhunīs are quarelling and don’t live in harmony, and the group’s leader doesn’t take action to settle it, it is a pācittiya.

pācittiya 126

If a bhikkhunī has a lay woman apply perfume and oil, and massage and wash her, unless she is sick, it is a pācittiya.

pācittiya 127

If a bhikkhunī who is not sick has another bhikkhunī massage and wash her, it is a pācittiya.

pācittiya 128

If a bhikkhunī who is not sick has a sāmaṇerī massage her, it is a pācittiya.

pācittiya 129

If a bhikkhunī who is not sick has a sikkhamānā massage her, it is a pācittiya.

pācittiya 130

If a bhikkhunī who is not sick has a lay woman massage her, it is a pācittiya. (End of 130 rules.)

Chapter 14

pācittiya 131

If a bhikkhunī does not respect the half-monthly purity uopsatha, it is a pācittiya.

pācittiya 132

If a bhikkhunī does not respect and does not attend the half-monthly instruction of the sangha, it is a pācittiya.

pācittiya 133

If a bhikkhunī has an abscess in a hidden place above the knees, below the shoulders, and without first informing someone and being permitted, has a man open and wash it, it is a pācittiya.

pācittiya 134

If a bhikkhunī wanders during the rains retreat, it is a pācittiya.

pācittiya 135

If a bhikkhunī does not wander after the end of the rains retreat, it is a pācittiya.

pācittiya 136

If a bhikkhunī says to another bhikkhunī: ‘Venerable, spend the rains retreat in this place,’ and later criticizes and irritates her, it is a pācittiya.

pācittiya 137

If a bhikkhunī knows that another bhikkhunī has entered the rains retreat first, arrives later, and either disturbs her herself, or has others disturb her, it is a pācittiya.

pācittiya 138

If a bhikkhunī without observing throws impure things over a partition wall, it is a pācittiya.

pācittiya 139

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

pācittiya 140

If a bhikkhunī defecates or urinates in water, it is a pācittiya.

pācittiya 141

If a bhikkhunī knowingly diverts donations for one group to another group, it is a pācittiya. (End of 141 rules.)

Venerables, the 141 pācittiya rules have been recited. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

8 pātidesanīya rules

Venerables, these eight pātidesanīya rules are recited every half-month in the pātimokkha.

pātidesanīya 1

If a bhikkhunī who is not sick asks a lay person for ghee, or has others ask, to chew or to eat for herself, that bhikkhunī should confess to the other bhikkhunīs: ‘Venerables, I have fallen into an offense to be criticized. I confess this offense.’ This is a pātidesanīya rule.

pātidesanīya 2

As above, no. 2, oil.

pātidesanīya 3

As above, no. 3, honey.

pātidesanīya 4

As above, no. 4, sugar.

pātidesanīya 5

As above, no. 5, milk.

pātidesanīya 6

As above, no. 6, curds.

pātidesanīya 7

As above, no. 7, fish.

pātidesanīya 8

As above, no. 8, meat.

Venerables, the eight pātidesanīya rules have been recited. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

77 sekhiya rules

Venerables, these many training rules are recited every half-month in the pātimokkha.

sekhiya 1

Not to wear the inner robe too low.

sekhiya 2

Not to wear the inner robe too high.

sekhiya 3

Not to wear the inner robe unevenly.

sekhiya 4

Not to wear the inner robe in a hundred pleats.

sekhiya 5

Not to wear the inner robe like a pomegranate flower.

sekhiya 6

Not to wear the inner robe like a ball of oats.

sekhiya 7

Not to wear the inner robe like a fish tail.

sekhiya 8

Not to wear the inner robe like a tāla palm leaf.

sekhiya 9

Not to wear the inner robe like an elephant’s trunk. (These above nine precepts aren’t found in the Khitan edition and in the monks’ rules of this vinaya edition.)

sekhiya 10

To wear the inner robe neatly should be trained. (End of 10 rules.)

sekhiya 11

Not to wrap the robe around too low should be trained.

sekhiya 12

Not to wrap the robe around too high should be trained.

sekhiya 13

Not to wrap the robe around like a guardian deva should be trained.

sekhiya 14

Not to wrap the robe around like a vasu-deva should be trained. (These above four precepts aren’t found in the Khitan edition and in the monks’ rules of this vinaya edition.)

sekhiya 15

To wrap the robe around neatly should be trained.

sekhiya 16

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

sekhiya 17

To enter lay houses carefully looking should be trained.

sekhiya 18

To enter lay houses quietly should be trained.

sekhiya 19

Not to enter lay houses laughing should be trained.

sekhiya 20

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

sekhiya 21

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

sekhiya 22

Not to enter lay houses walking on the toes should be trained.

sekhiya 23

Not to enter lay houses with the arms akimbo should be trained.

sekhiya 24

Not to enter lay houses swaying the body should be trained.

sekhiya 25

Not to enter lay houses swaying the head should be trained.

sekhiya 26

Not to enter lay houses swinging the arms should be trained.

sekhiya 27

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

sekhiya 28

To sit in lay houses carefully looking should be trained.

sekhiya 29

To sit in lay houses quietly should be trained.

sekhiya 30

Not to sit in lay houses laughing should be trained.

sekhiya 31

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

sekhiya 32

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

sekhiya 33

Not to sit in lay houses clasping the knees should be trained.

sekhiya 34

Not to sit in lay houses with the feet crossed should be trained.

sekhiya 35

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

sekhiya 36

Not to sit in lay houses moving the hands and feet should be trained.

sekhiya 37

To accept food mindfully should be trained.

sekhiya 38

To accept soup and rice equally should be trained.

sekhiya 39

Not to eat turning food in the mouth should be trained.

sekhiya 40

Not to eat scooping up food unequally should be trained.

sekhiya 41

Not to eat sticking out the tongue should be trained.

sekhiya 42

Not to eat with large balls of food should be trained.

sekhiya 43

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

sekhiya 44

Not to pick from a ball of food when eating should be trained.

sekhiya 45

Not to bite off halves when eating should be trained.

sekhiya 46

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

sekhiya 47

Not to wipe the bowl with the finger when eating should be trained.

sekhiya 48

Not to eat licking the hand should be trained.

sekhiya 49

Not to eat sucking on the fingers should be trained.

sekhiya 50

Not to eat making a ‘capucapu’ noise should be trained.

sekhiya 51

Not to slurp up food while eating should be trained.

sekhiya 52

Not to eat swallowing (the food) whole should be trained.

sekhiya 53

Not to drop food while eating should be trained.

sekhiya 54

Not to shake the hand while eating should be trained.

sekhiya 55

Not to look disapprovingly at the bowl of the person sitting next to one while eating should be trained.

sekhiya 56

Observing the bowl with an upright mind while eating should be trained.

sekhiya 57

Not to ask for food for oneself when not sick should be trained.

sekhiya 58

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

sekhiya 59

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

sekhiya 60

Not to throw food leftover in the bowl on the ground should be trained.

sekhiya 61

Not to teach dhamma to a person who is sitting when the bhikkhunī is standing, unless they are sick, should be trained.

sekhiya 62

Not to teach dhamma to a person lying down when the bhikkhunī is sitting, unless they are sick, should be trained.

sekhiya 63

Not to teach dhamma to a person sitting on a high bed when the bhikkhunī is sitting on a low bed, unless they are sick, should be trained.

sekhiya 64

Not to teach dhamma to a person wearing leather sandals, unless they are sick, should be trained.

sekhiya 65

Not to teach dhamma to a person wearing wooden sandals, unless they are sick, should be trained.

sekhiya 66

Not to teach dhamma to a person with their head covered, unless they are sick, should be trained.

sekhiya 67

Not to teach dhamma to a person with their head wrapped, unless they are sick, should be trained.

sekhiya 68

Not to teach dhamma to a person who sits clasping their knees, unless they are sick, should be trained.

sekhiya 69

Not to teach dhamma to a person standing on tiptoe, unless they are sick, should be trained.

sekhiya 70

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

sekhiya 71

Not to teach dhamma to a person holding bow and arrow, unless they are sick, should be trained.

sekhiya 72

Not to teach dhamma to a person holding a staff, unless they are sick, should be trained.

sekhiya 73

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

sekhiya 74

Not to teach dhamma to a person in front when one is behind, unless they are sick, should be trained.

sekhiya 75

Not to teach dhamma to a person riding in a vehicle, unless they are sick, should be trained.

sekhiya 76

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

sekhiya 77

Not to defecate or urinate while standing, unless one is sick, should be trained. (End of 77 rules.)

Venerables, the many training rules have been recited. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

7 adhikaraṇasamathas

Venerables, these seven rules for settling disputes are recited every half-month in the pātimokkha.

adhikaraṇasamatha 1

People should be dealt with according to the situation. To a person who should be given a removal in the presence, give a removal in the presence.

adhikaraṇasamatha 2

To a person who should given a removal through memory, give a removal through memory.

adhikaraṇasamatha 3

To a person who should be given a removal through non-confusion, give a removal through non-confusion.

adhikaraṇasamatha 4

Deal with a person who should be dealt with according to what they’ve admitted, according to what they’ve admitted.

adhikaraṇasamatha 5

To a person who should be given a characteristic-of-seeking-offenses, give a characteristic-of-seeking-offenses.

adhikaraṇasamatha 6

Deal with a person who should be dealt with by asking in many places, by asking in many places.

adhikaraṇasamatha 7

To a person who should be given a removal like grass spread on the ground, give a removal like grass spread on the ground.

Venerables, the seven rules for settling disputes have been recited. Now I ask the venerables: ‘Are you pure herein?’ A second and third time are asked in the same way. ‘The venerables are pure herein, therefore you are silent. This matter is remembered thus.

Conclusion

Venerables, the introduction to the pātimokkha has been recited.

The eight pārājika rules have been recited.

The 19 saṅghādisesa rules have been recited.

The 30 nissaggiya pācittiya rules have been recited.

The 141 pācittiya rules have been recited.

The eight pātidesanīya rules have been recited.

The many training rules have been recited.

The seven rules for settling disputes have been recited.

In these matters, which are included in the Buddha’s suttas, and are recited every half month in the pātimokkha, as well as in the remaining rules that accord with the path, the venerables should train single-mindedly, happily, without quarreling, with the same training and the same path, mixing like water and milk, living peacefully and happily.

Concluding verses

The Buddha told the bhikkhunīs: Vipassī Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

Patience is the best path, Nibbāna is praised most by the Buddhas,

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

Sikhī Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

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.

Vessabhū Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

Without disturbing, without transgressing in speech, practising according to the laid-down precepts,

Knowing the right measure of food, always living happily in a remote place,

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

Kakusandha Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

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

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

He should just contemplate his own bodily conduct, and carefully observe good and bad.

Koṇāgamana Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

Desiring to obtain a good mind, don’t be negligent; a noble one in the good dhamma should strive in the training.

Someone with wisdom, and a quiet, one-pointed mind, need never again grieve and suffer.

Kassapa Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

Not doing all evil, fulfilling all good states,

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

Sakyamuni Buddha, the Tathāgata, worthy of offerings, the perfectly enlightened one, first spoke this pātimokkha to his quiet sangha:

Protecting the body is good, protecting the speech is also good,

Protecting the mind is good, protecting everything is good.

A bhikkhu who protects everything, will be free from many sufferings.

A bhikkhu who guards the speech, mind, and body, doesn’t commit many evils.

When these three courses of action are pure, one will attain the path attained by the noble ones.

Not retaliating when people beat and scold, with a mind without hate towards hostile people,

With a mind ever pure among hateful people, on seeing others doing evil not doing it oneself.

The seven Buddhas honored by the world, capable of saving and protecting the world,

These Buddhas spoke this precepts sutta, which I have now finished explaining in detail.

The Buddhas and their disciples venerated this precepts sutta.

Having venerated this precepts sutta, they venerated each other,

And having fully developed conscience and prudence, they could attain the path of nibbāna.

The pātimokkha has been recited. The sangha has single-mindedly performed the uposatha.”

Text of the Mahāsaṅghika Bhikkhunī precepts.