Confession 1-68

Mahīśāsaka Vinaya, part 2.4, bhikkhunī vinaya, the pācittiya rules.

Origin Story

The Buddha was in Sāvatthī. At that time, Upāli asked the Buddha: “The World-honored One has laid down the precepts for the bhikkhus: ‘If a bhikkhu intentionally lies, it’s a pācittiya.’ … ‘If a bhikkhu knows that a supporter wants to give an item to the sangha, and he diverts it to someone else, it’s a pācittiya.’ How should I remember these?” The Buddha said: “You should remember them as to be practised by both sanghas. From now on, these precepts should be recited thus:

Final Ruling

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

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

If a bhikkhunī with divisive speech provokes and disturbs other bhikkhunīs, it’s a pācittiya.

If a bhikkhunī speaks about dhamma with a man, and if she says more than five or six sentences, unless there’s another woman who can distinguish between wholesome and unwholesome speech, it’s a pācittiya.

If a bhikkhunī knows that the sangha has already settled a matter according to dhamma, and still takes it up again, it’s a pācittiya.

If a bhikkhunī teaches the suttas to a not fully ordained woman, and they recite together, it’s a pācittiya.

If a bhikkhunī stays overnight in a room with a not fully ordained woman for more than two nights, it’s a pācittiya. The pātimokkha says “three nights”.*

If a bhikkhunī tells a not fully ordained woman that she has attained a superhuman state: “I know like this, see like this,” and if it’s true, it’s a pācittiya.

If a bhikkhunī knows of another bhikkhunī’s coarse offense, and tells a not fully ordained woman about it, unless the sangha has carried out a formal act, it’s a pācittiya.

If a bhikkhunī says: “What’s the use of these miscellaneous and fragmented precepts? When these precepts are recited, it makes people anxious and irritated,” and like this disparages the precepts, it’s a pācittiya. (End of 10 rules.)

If a bhikkhunī cuts plants 鬼村, lit. ghost-village, is an overly literal rendering of bhūtagāma.* herself or has others cut them by saying: “Cut this!,” it’s a pācittiya.

If a bhikkhunī intentionally doesn’t answer according to what was asked, it’s a pācittiya.

If a bhikkhunī falsely accuses a sangha officer, it’s a pācittiya.

If a bhikkhunī lays out the sangha’s bedding outdoors herself, or has others lay it out, or if others lay out either seats or bedding, and when she leaves, she neither picks them up herself, nor instructs others to pick them up, nor asks for them to be picked up, it’s a pācittiya.

If a bhikkhunī lays out the sangha’s bedding in a sangha building herself, or has others lay it out, or if others lay out either seats or bedding, and when she leaves, she neither picks them up herself, nor instructs others to pick them up, nor asks for them to be picked up, it’s a pācittiya.

If a bhikkhunī, angry and dissatisfied, drags another bhikkhunī out of a sangha building herself, or has others drag her out, and says: “Go away, disappear, don’t live here!,” it’s a pācittiya.

If a bhikkhunī knows that someone else laid out bedding first, and the one who arrived later lays out (bedding) herself by force, or has others lay it out, thinking: “If she doesn’t like it, she’ll leave herself,” it’s a pācittiya.

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

If a bhikkhunī knows that there’s water containing insects, and takes it and pours it on mud, or uses it for eating and drinking, it’s a pācittiya.

If a bhikkhunī eats several times, unless there’s a reason, it’s a pācittiya. “A reason” means when she’s sick, during robe-season, and at the time of offering robes; this is called “a reason”. (End of 20.)

If a bhikkhunī accepts an individual invitation to a group meal, unless there’s a reason, it’s a pācittiya. “A reason” means when she’s sick, during robe-season, at the time of offering robes, at the time of making robes, when wandering on the road, when traveling on a boat, and when there’s a great festival; this is called “a reason”.

If a bhikkhunī who isn’t sick eats more than one meal at a place where one meal is offered, it’s a pācittiya.

If a bhikkhunī arrives at the house of a lay person, and is invited and given much food and drinks, whether cakes or flour, and if she doesn’t stay in their house to eat them, she should accept two or three bowlfuls if she needs them. I follow the text of the pātimokkha and the parallel bhikkhu rule for the translation: 須二三鉢應受. The vibhaṅga seems to be corrupted.* Having gone outside, she should eat them together with the other bhikkhunīs. If she’s not sick and accepts more than that, and if she doesn’t eat them together with the other bhikkhunīs, it’s a pācittiya.

If a bhikkhunī, when she has finished eating, doesn’t carry out the procedure for leftover food and eats (again), it’s a pācittiya.

If a bhikkhunī knows that another bhikkhunī has finished eating and hasn’t carried out the procedure for leftover food, and insists that she eat again, wanting to make her commit an offense, it’s a pācittiya.

If a bhikkhunī puts food that hasn’t been accepted into her mouth, except when tasting the food, and except for willow twigs for tooth-cleaning.*, and water, it’s a pācittiya.

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

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

If a bhikkhunī sits with a man in a secluded place in a family that’s “eating”, it’s a pācittiya.

If a bhikkhunī watches an army set out, it’s a pācittiya. (End of 30.)

If a bhikkhunī has a reason to go to an army, she may stay two or three nights. If she exceeds that, it’s a pācittiya.

If a bhikkhunī has a reason to go to an army, stays for two or three nights, and watches the troops fight, it’s a pācittiya.

If a bhikkhunī says: “According to my understanding, the things of which the Buddha said that they obstruct the path can’t obstruct the path,” the bhikkhunīs should say to her: “Don’t say this. Don’t slander the Buddha, don’t misrepresent the Buddha. The things of which the Buddha said that they obstruct the path really can obstruct the path. Give up this unwholesome, wrong view.” If she, when admonished like this, holds firmly on to it and doesn’t give it up, they should admonish her a second and a third time. If she gives up this matter at the second or third admonishment, it’s fine. If not, it’s a pācittiya.

If a bhikkhunī knows that that bhikkhunī hasn’t repented according to dhamma, and hasn’t given up this unwholesome, wrong view, and speaks with her, sits with her, stays overnight with her, and carries out matters together with her, it’s a pācittiya.

If a sāmaṇerī says: “According to my understanding of what the Buddha said, if one is subject to the five desires, it can’t obstruct the path,” the bhikkhunīs should say to that sāmaṇerī: “Don’t say this. Don’t slander the Buddha, don’t misrepresent the Buddha. The Buddha said that the five desires obstuct the path, and they really can obstruct the path. Sāmaṇerī, give up this unwholesome, wrong view.” If she, when instructed like this, holds firmly on to it and doesn’t give it up, they should instruct her a second and a third time. If she gives up this matter at the second or third instruction, it’s fine. If not, the bhikkhunīs should say to that sāmaṇerī: “Go away! From now on, don’t say: ‘The Buddha is my teacher’, and don’t follow the bhikkhunīs around. Other sāmaṇerīs may stay together with the bhikkhunīs for two nights. You also may not do this. Go away, you fool, disappear! Don’t live here.” If a bhikkhunī knows that the sāmaṇerī has been expelled according to dhamma, and takes her in, lets her live with her, and speaks with her, it’s a pācittiya.

If a bhikkhunī intentionally causes doubt and regret to arise in another bhikkhunī, thinking: “I’ll make that bhikkhunī irritated even just for a short time,” it’s a pācittiya. In the pātimokkha, this precept is no. 37. All following precepts are also one number off.*

If a bhikkhunī, when the sangha is settling matters, rises and leaves without giving consent, it’s a pācittiya.

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

If a bhikkhunī plays in water, it’s a pācittiya.

If a bhikkhunī stays overnight in the same room with a man, it’s a pācittiya. (End of 40.)

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

If a bhikkhunī belittles the teacher, it’s a pācittiya.

If a bhikkhunī digs the earth herself, or has others dig, saying: “Dig here”, it’s a pācittiya.

If a bhikkhunī, when she has quarreled with the others, silently listens in on them, thinking: “I’ll keep in mind what these bhikkhunīs say”, it’s a pācittiya.

A bhikkhunī may accept an invitation for four months. If she accepts it for longer, unless it’s a repeated invitaton, an individual invitation, or a lifetime invitation, it’s a pācittiya.

If a bhikkhunī often commits offenses, and when the bhikkhunīs admonish her according to dhamma, says: “I don’t train in this precept. I’ll ask other bhikkhunīs who have memorised the dhamma and vinaya,” it’s a pācittiya.

If a bhikkhunī, when the precepts are being recited, says: “I now only found out that this rule is recited in the precepts sutta every half-month at the uposatha,” and the bhikkhunīs know that this bhikkhunī already sat in the precepts recitation three times, this bhikkhunī may not be let off because of ignorance. They should deal with her according to the offense she committed in line with dhamma, and should criticize her ignorance: “What you did is unwholesome. When the precepts are being recited, you don’t listen single-mindedly and don’t direct your mind there.” This is a pācittiya.

If a bhikkhunī wanders with criminals on the same road at a set time, from one village to another, it’s a pācittiya.

If a bhikkhunī wanders with a man on the same road at a set time, from one village to another, it’s a pācittiya.

If a bhikkhunī, who isn’t sick, in order to warm herself, lights a fire herself, or has others light it, it’s a pācittiya. (End of 50.)

If a bhikkhunī takes a jewel or jewel-like item herself, or has others take it, except in a monastery or her residence, it’s a pācittiya. If she takes a jewel or jewel-like item in a monastery or her residence, and the owner later asks for it, she should return it. This matter should (be handled) thus.

If a bhikkhunī bathes more than once a half-month, unless there’s a reason, it’s a pācittiya. “A reason” means when she’s sick, when she’s working, when wandering on the road, when it’s windy and rainy, when it’s hot; this is called “a reason”.

If a bhikkhunī hits another bhikkhunī out of anger, it’s a pācittiya.

If a bhikkhunī raises her hand against another bhikkhunī out of anger, it’s a pācittiya.

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

If a bhikkhunī accuses another bhikkhunī of an unfounded saṅghādisesa, it’s a pācittiya.

If a bhikkhunī says to another bhikkhunī: “Let’s go to the houses together. I’ll give you much delicious food and drinks,” but when they’ve arrived, she doesn’t give anything and says: “Go away, I’m not happy to sit and talk with you. I’m happy to sit and talk alone,” wanting to irritate her, it’s a pācittiya.

If a bhikkhunī obtains a new robe, she should make a mark with three kinds of colors: blue-green, black, or magnolia. If she doesn’t make a mark with the three colors, it’s a pācittiya.

If a bhikkhunī just for fun hides another bhikkhunī’s robes, bowl, sitting mat, needle case, or any other article of daily life, or has others hide them, it’s a pācittiya.

If a bhikkhunī, when the sangha has settled a matter and she has given consent according to dhamma, later criticizes it, it’s a pācittiya. (End of 60.)

If a bhikkhunī says: “The bhikkhunīs distribute the sangha’s items according to friendship,” it’s a pācittiya.

If a bhikkhunī makes a pure offering vikappana.* of a robe to a bhikkhu, bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, and forcefully snatches it back, it’s a pācittiya.

If a bhikkhunī accepts someone’s invitation, goes to other families before or after the meal, and doesn’t approach and inform another bhikkhunī, unless there’s a reason, it’s a pācittiya. “A reason” means during robe-season. This is called “a reason”.

If a bhikkhunī stuffs a sitting mat and bedding with cotton down tūla.*, it’s a pācittiya.

If a bhikkhunī herself makes a rope bed or a wooden bed for sitting or sleeping on, the legs should be eight sugata fingerbreadths in height, without the part that’s inserted in the holes of the frame. If she makes them higher, it’s a pācittiya.

If a bhikkhunī uses bone, ivory, or horn to make a needle case, it’s a pācittiya.

If a bhikkhunī makes a robe to the sugata’s robe measurements or larger, it’s a pācittiya. “The sugata’s robe measurements” means nine handspans of the sugata in length, six handspans in width. These are called “the sugata’s robe measurements”.

If a bhikkhunī knows that a supporter wants to give an item to the sangha, and she diverts it to someone else, it’s a pācittiya.’” (68.) This is actually the 69th precept. The numbering is out of alignment, because precept no. 36 is missing in the vibhaṅga, but included in the pātimokkha: “If a bhikkhunī intentionally takes the life of an animal, it’s a pācittiya”.*