Bhikkhunī Pātimokkha

Taishō vol.23 no.1423 [cf.no.1421]

Mahīśāsaka Bhikkhunī Pātimokkha

Compiled by the renunciate Shi Minghui at Jianchu Temple in the Liang dynasty.

Preliminaries

“Venerable sisters, may the sangha listen. The first month of the spring 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. Venerable sisters, 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 wholesome path-factors.

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 doesn’t receive these teachings, and doesn’t 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.

Those who haven’t yet received the full precepts should leave.” (If there are such persons, they should be asked to leave. If there are none, one answers: “In this place, there aren’t any persons who haven’t yet received the full precepts.”)

“Venerable sisters, have the bhikkhunīs who haven’t come given their consent and their purity?” (If there are such bhikkhunīs, one should reply accordingly; if there are none, one should answer: “In this place, nobody has given consent.”)

“The sangha is now in harmony. What should we do first?” (One answers: “Recite the formal act of the precepts.”)

Introduction

“Venerable sisters, may the sangha listen. Today is the uposatha precept recitation of the fifteenth day. The sangha single-mindedly carries out the uposatha precept recitation. If the right time has come for the sangha, may the sangha approve. This is the motion.

Venerable sisters, today is the pātimokkha recitation of the uposatha. All should listen together and consider it well. If you have an offense, you should disclose it. If you have no offense, you should remain silent. By your silence we will know that I and the venerable sisters are pure. As the silence of the noble ones, I and the venerable sisters will also be like this. If a bhikkhunī is questioned like this in the midst of the sangha up to three times, and she remembers that she has an offense but doesn’t disclose it, she incurs an offense of intentional false speech. The Buddha has said that the offense of intentional false speech obstructs the dhamma path. One disclosing it obtains peace and happiness. Not disclosing it increases the offense. Venerable sisters, I’ve recited the introduction to the precepts sutta. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.) The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.

Eight Pārājika Rules

Venerable sisters, these eight pārājika rules are recited every half-month in the precepts sutta.

Pārājika 1

If a bhikkhunī who trains together with the other bhikkhunīs in the precepts and rules, whose precepts are weak, but who hasn’t given them up, intentionally engages in sexual intercourse even together with an animal, that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 2

If a bhikkhunī in a village or an empty place takes what isn’t given with the intention to steal it, and if the king or a high official either arrest, or bind, or kill, or banish her, and say: ‘You criminal, you child, you fool!,’ that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 3

If a bhikkhunī kills a human being or a human-like being, either herself, or by giving them a knife or poison, or by instructing people to kill, or by instructing people to commit suicide, praising and commending death: ‘Hey you, what use is this bad life? Death is better than living on!’, thus creating such intentions and following them to kill, and if someone dies because of these various causes, that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 4

If a bhikkhunī doesn’t know and doesn’t see a superhuman state, the completion of a noble attainment, and praises herself: ‘I know this, I see this,’ and if that bhikkhunī at a later time, whether questioned or not questioned, in order to clear the offense and to seek purification, says this: ‘I not knowing said I know, not seeing said I see. It was empty, untrue, false speech,’ except in a case of superiority conceit, that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 5

If a bhikkhunī in a mindstate altered by abundant desire, lets a man rub and touch her in all kinds of ways below the hairline, above the knees, and above the elbows, that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 6

If a bhikkhunī, in a mindstate altered by abundant desire, lets a man hold her hand, hold her robe, makes an appointment with him, walks with him alone, stands with him alone, talks with him alone, sits with him alone on one seat, or brings her body close to the man, completing these eight things, that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 7

If a bhikkhunī knows that the sangha has carried out a formal act for not seeing offenses according to dhamma against a bhikkhu, and that the bhikkhus don’t live with him, don’t conduct their matters with him, and don’t talk with him, but she follows him, the other bhikkhunīs should tell that bhikkhunī: ‘Sister, the (bhikkhu) sangha has carried out a formal act for not seeing offenses against this bhikkhu. The bhikkhus don’t live with him, don’t conduct their matters with him, and don’t talk with him. Don’t follow him.’ 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, that bhikkhunī incurs a pārājika, and doesn’t live in community.

Pārājika 8

If a bhikkhunī sees that another bhikkhunī commits a pārājika, and conceals it, and if, when that other bhikkhunī later stays on, dies, wanders far away, is expelled, disrobes, or joins non-Buddhist renunciates, the first bhikkhunī says: ‘I earlier saw for myself that she committed a pārājika,’ that bhikkhunī incurs a pārājika, and doesn’t live in community.

Venerable sisters, I’ve recited the eight pārājika rules. If a bhikkhunī has broken any of these rules, she may not live in community. As before, so also afterwards. i.e. she reverts to a lay person, as before.* That bhikkhunī incurs a pārājika offense, and should not live in community. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.)

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

17 Saṅghādisesa Rules

Venerable sisters, these 17 saṅghādisesa rules are recited every half-month in the precepts sutta.

Saṅghādisesa 1

If a bhikkhunī engages in matchmaking, even for an affair, and delivers a man’s intentions to a woman, or a woman’s intentions to a man, even just for a one-night-stand, that bhikkhunī commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 2

If a bhikkhunī herself doesn’t act according to dhamma, and because of unwholesome anger slanders a bhikkhunī, who hasn’t commited a pārājika, with an unfounded pārājika, wanting to destroy her monastic life, and if that bhikkhunī at a later time, whether questioned or not questioned, says: ‘That matter was unfounded, I slandered her because I was harboring anger,’ that bhikkhunī commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 3

If a bhikkhunī herself doesn’t act according to dhamma, and because of unwholesome anger takes an aspect, or something similar to an aspect, of a different matter and slanders a bhikkhunī, who hasn’t commited a pārājika, with a pārājika, wanting to destroy her monastic life, and if that bhikkhunī at a later time, whether questioned or not questioned, says: ‘I took an aspect, or something similar to an aspect, of a different matter, and slandered her because I was harboring anger,’ she commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 4

If a bhikkhunī knows that a woman has committed a crime and that the ruler doesn’t allow it, and ordains her into the path, unless she has gone forth before, that bhikkhunī commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 5

If a bhikkhunī knows that the sangha has expelled a bhikkhunī according to dhamma, and that that bhikkhunī’s mind hasn’t yet been corrected, and that she doesn’t follow the sangha, but she herself and her followers release her from the expulsion outside the territory, that bhikkhunī commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 6

If a bhikkhunī stays overnight alone, crosses water alone, lags behind on a path alone with defiled attachment for a man, unless there’s a reason, that bhikkhunī commits an immediate saṅghādisesa, from which one can repent. ‘A reason’ means when one goes in fear, when one is old, sick, or very exhausted, and can’t keep up with the companions, when the water is narrow and shallow, at a place with a bridge or a boat, at a place with frightening men; these are called ‘a reason’. The vibhaṅga includes four factors in this rule, and adds wandering alone.*

Saṅghādisesa 7

If a bhikkhunī goes to an official to speak about a person, that bhikkhunī commits an immediate saṅghādisesa from which one can repent.

Saṅghādisesa 8

If a bhikkhunī, who has defiled attachment in her mind, accepts food with her own hand from a man who has defiled attachment in his mind, and eats it, that bhikkhunī commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 9

If a bhikkhunī instructs another bhikkhunī: ‘Just don’t give rise to defiled attachment. Then what harm is there in accepting food and drinks from a man who has defiled attachment?’, that bhikkhunī commits an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 10

If a bhikkhunī strives with expedient means to split the sangha in harmony, the bhikkhunīs should say to her: ‘Don’t strive with expedient means to split the sangha in harmony. You should be in harmony with the sangha. Because a sangha is in harmony, they’re happy, don’t quarrel, they’re of one mind and one training, mixing like water and milk, spreading the master’s teaching together, and living comfortably.’ 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, that bhikkhunī commits a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 11

If bhikkhunīs help to split the sangha in harmony, one, two or many, and say to the bhikkhunīs: ‘What that bhikkhunī says is said with knowledge, not without knowledge; she speaks dhamma, not contrary to dhamma; she speaks vinaya, not contrary to vinaya. Our minds accept and delight in everything,’ the other bhikkhunīs should say to these bhikkhunīs: ‘Don’t say this: “What that bhikkhunī says is said with knowledge, not without knowledge; she speaks dhamma, not contrary to dhamma; she speaks vinaya, not contrary to vinaya. Our minds accept and delight in everything.” Why? That bhikkhunī speaks without knowledge, contrary to dhamma, and contrary to vinaya. Don’t delight in helping to split the sangha in harmony. You should delight in helping the sangha in harmony. Because a sangha is in harmony, they’re happy, don’t quarrel, they’re of one mind and one training, mixing like water and milk, spreading the master’s teaching together, and living comfortably.’ If they, when admonished like this, hold firmly on to it and don’t give it up, they should admonish them a second and a third time. If they give up this matter at the second or third admonishment, it’s fine. If not, those bhikkhunīs commit a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 12

If a bhikkhunī is of bad character and difficult to talk to, while training in the precepts sutta together with the other bhikkhunīs, she often commits offenses, and when the bhikkhunīs admonish her about her offenses according to dhamma and vinaya, she answers: ‘Venerables, don’t talk to me about good and bad. I’ll also not talk to you about good or bad,’ the bhikkhunīs should say again: ‘Don’t make yourself unadressable by others. You should speak with the bhikkhunīs according to dhamma, and the bhikkhunīs will also speak with you according to dhamma. In this way, we teach each other, we rehabilitate each other from offenses, and perfect the Tathāgata’s assembly.’ 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, that bhikkhunī commits a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 13

If a bhikkhunī lives supported by a village, engages in unwholesome conduct and corrupts families, and all of her unwholesome conduct is seen and heard and known, and the corrupted families are also seen and heard and known, the bhikkhunīs should address that bhikkhunī: ‘You engage in unwholesome conduct and corrupt families. All of your unwholesome conduct is seen and heard and known, and the corrupted families are also seen and heard and known. Go away, you shouldn’t live among us!’ If that bhikkhunī says: ‘The venerables follow desire, anger, delusion, and fear. Why? There are also other bhikkhunīs with the same offense. Some of them are expelled, some aren’t expelled,’ the bhikkhunīs should say again: ‘Don’t say: “The venerables follow desire, anger, delusion, and fear. Why? There are also other bhikkhunīs with the same offense. Some of them are expelled, some aren’t expelled.” You engage in unwholesome conduct and corrupt families. All of your unwholesome conduct is seen and heard and known, and the corrupted families are also seen and heard and known. You should give up this speech about following desire, anger, delusion, and fear. Go away, you shouldn’t live among us!’ 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, that bhikkhunī commits a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 14

If two bhikkhunīs engage in unwholesome conduct together, have a bad reputation, cover up each other’s offenses, and irritate the sangha, the bhikkhunīs should say: ‘You two bhikkhunīs engage in unwholesome conduct, have a bad reputation, cover up each other’s offenses, and irritate the sangha. Live apart from each other, and give up this matter of practising the unwholesome and irritating the sangha. You’ll grow in the Buddha’s dhamma and live comfortably.’ If these two bhikkhunīs say: ‘We don’t engage in unwholesome conduct, there’s no bad reputation, we don’t cover up each other’s offenses, and don’t irritate the sangha. There are two other bhikkhunīs here who engage in unwholesome conduct together, and irritate the sangha,’ the bhikkhunīs should say again: ‘Don’t say this. Why? There are no other two bhikkhunīs here who practise the unwholesome and irritate the sangha, only you. Please live apart from each other, and give up this matter of practising the unwholesome and irritating the sangha. You’ll grow in the Buddha’s dhamma and live comfortably.’ If they, when admonished like this, hold firmly on to it and don’t give it up, they should admonish them a second and a third time. If they give up this matter at the second or third admonishment, it’s fine. If not, those bhikkhunīs commit a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 15

If two bhikkhunīs engage in unwholesome conduct together, have a bad reputation, cover up each other’s offenses, and irritate the sangha, the bhikkhunīs should say: ‘You two bhikkhunīs engage in unwholesome conduct, have a bad reputation, cover up each other’s offenses, and irritate the sangha. Live apart from each other, and give up this matter of practising the unwholesome and irritating the sangha. You’ll grow in the Buddha’s dhamma and live comfortably.’ If the two bhikkhunīs say: ‘We don’t engage in unwholesome conduct, there’s no bad reputation, we don’t cover up each other’s offenses, and don’t irritate the sangha. The sangha sees us as weak, and they speak like this because they look down on us,’ the bhikkhunīs should say again: ‘Don’t say this! Why? The sangha doesn’t see you as weak and looks down on you. Please live apart from each other, and give up this matter of practising the unwholesome and irritating the sangha. You’ll grow in the Buddha’s dhamma and live comfortably.’ If they, when admonished like this, hold firmly on to it and don’t give it up, they should admonish them a second and a third time. If they give up this matter at the second or third admonishment, it’s fine. If not, those bhikkhunīs commit a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 16

If a bhikkhunī often quarrels with others, and when the sangha has settled matters, says: ‘The sangha follows desire, anger, delusion, and fear,’ the bhikkhunīs should say: ‘Don’t often quarrel with others, and don’t say: “The sangha follows desire, anger, delusion, and fear.” Why? The sangha doesn’t follow desire, anger, delusion, and fear. Give up this speech. You’ll grow in the Buddha’s dhamma and live comfortably.’ 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, that bhikkhunī commits a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 17

If a bhikkhunī often quarrels with others, and when the sangha has settled matters, says: ‘I renounce the Buddha, I renounce the dhamma, I renounce the sangha. I renounce the precepts and will become a non-Buddhist renunciate. Other renunciates and brahmins also train in precepts and have shame. I’ll be able to practise the monastic life with them,’ the bhikkhunīs should say: ‘Don’t often quarrel with others, and don’t say: “I renounce the Buddha, the dhamma, and the sangha.” Why? Other renunciates and brahmins don’t train in precepts and don’t have shame. How would you be able to practise the monastic life with them? Give up this wrong view. You’ll grow in the Buddha’s dhamma and live comfortably.’ 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, that bhikkhunī commits a saṅghādisesa after three admonishments, from which one can repent.

Venerable sisters, I’ve recited the 17 saṅghādisesa rules; nine immediate offenses, and eight 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* in which, when carried out according to dhamma, both assemblies of 20 persons each should rehabilitate her. If there is one person less, she doesn’t count as rehabilitated, and the bhikkhunīs should also be criticized. This is how the procedure should be done. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.) ‘The venerable sisters are pure herein, therefore you’re silent. This matter is remembered thus.’

30 Nissaggiya Pācittiya Rules

Venerable sisters, these 30 nissaggiya pācittiya rules are recited every half-month in the precepts sutta.

Nissaggiya Pācittiya 1

‘If a bhikkhunī has finished her five robes and has relinquished the kaṭhina robe, (she may keep) a spare robe for up to 10 days. If she exceeds that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 2

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and stays away overnight from any of her five robes, when the night has passed, 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 needs it, quickly sew it, and determine it. If it’s enough, it’s fine. If it’s not enough and she hopes that there’s still a possibility to obtain more to complete it, (she may keep it) for up to one month. If she exceed that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 4

If a bhikkhunī asks for a robe from an unrelated male or female householder, unless there’s a reason, it’s a nissaggiya pācittiya. ‘A reason’ means that her robe has been stolen, lost, burnt, washed away, or is breaking up. This is called ‘a reason’.

Nissaggiya Pācittiya 5

If a bhikkhunī, when her robe has been stolen, lost, burnt, washed away, or is breaking up, asks for a robe from an unrelated male or female householder, and if the male or female householder wants to give many robes, that bhikkhunī should accept two robes. If she accepts more than that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 6

If unrelated male or female householders say to each other: ‘With this robe fund we’ll make a robe and give it to bhikkhunī So-and-so,’ and if that bhikkhunī, without having been invited first, goes and asks these male or female householders: ‘Are you making a robe for me with such-and-such a robe fund?’, and they answer: ‘Yes,’ and she then says: ‘It’d be good, male or female householders, if you made such-and-such a robe and give it to me,’ in order to get something good, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 7

If unrelated male or female householders say to each other: ‘With such-and-such a robe fund, we’ll each make a robe and give it to bhikkhunī So-and-so,’ and if that bhikkhunī, without having been invited first, goes and asks these male or female householders: ‘Are you each making a robe for me with such-and-such a robe fund?’, and they answer: ‘Yes,’ and she then says: ‘It’d be good, male or female householders, if you made one robe together and give it to me,’ in order to get something good, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 8

If a king, a high official, a brahmin, or a householder sends a messenger with a robe fund for a bhikkhunī, and if that messenger goes to the bhikkhunī and says: ‘Venerable, that king or a high official sends this robe fund. The venerable should accept it,’ the bhikkhunī might say: ‘I shouldn’t accept a robe fund. If I obtain a pure robe, I’ll accept it with my hands and keep it.’ If the messenger says: ‘Venerable, do you have a manager?’, and the bhikkhunī then indicates a place, the messenger might go to the manager and say: ‘King or high official So-and-so sends this robe fund for bhikkhunī So-and-so. Accept and arrange it, take it and then give it to her.’ If the messenger, after having given it, returns to the bhikkhunī and tells her: ‘Venerable, I’ve given it to the manager you pointed out. When the venerable needs a robe, you can go there and take one,’ and that bhikkhunī goes to the manager two or three times and says: ‘I need a robe, I need a robe,’ and if she obtains it, it’s fine. If she doesn’t obtain it, she may go and stand silently in front of the manager for four, five, or six times. If she obtains it, it’s fine. If she tries to obtain the robe more times, it’s a nissaggiya pācittiya. If she doesn’t obtain the robe, she should either go herself to the place from where the messenger came, or send a message to say: ‘You sent a robe fund for bhikkhunī So-and-so. That bhikkhunī didn’t obtain it in the end. You should request a refund, don’t let it be lost.’ This matter should (be handled) thus.

Nissaggiya Pācittiya 9

If a bhikkhunī goes and asks for thread herself, and employs a weaver to weave a robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 10

If a male or female householder has a weaver weave a robe for a bhikkhunī, and if that bhikkhunī, without having been invited first, goes to that weaver and says: ‘Do you know that this robe is made for me? Weave it well for me to make it very fine and wide. I’ll give you additional compensation,’ and if she later gives a meal, or funds for a meal, and obtains (the robe), it’s a nissaggiya pācittiya. (10)

Nissaggiya Pācittiya 11

If a bhikkhunī gives a robe to another bhikkhunī, and if later, angry and dissatisfied, she either snatches it back herself or has others snatch it back, and says: ‘Return my robe, I didn’t give it to you,’ it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 12

If a bhikkhunī knows that a supporter wants to give an item to the sangha, and diverts it to herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 13

If a bhikkhunī is sick, she may take four kinds of oral medicines: ghee, oil, honey, and sugar, and once received keep them for up to seven days. If she exceeds that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 14

If a bhikkhunī, during the earlier or the later rains retreat, 10 days before the invitation ceremony, obtains an urgent offer of a robe, she should accept it if she needs it, (and keep it) throughout the robe season. If she exceeds that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 15

If a bhikkhunī, whose bowl has less than five repairs, still asks for a new bowl, in order to get something good, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 16

If a bhikkhunī seeks profits with all kinds of sales, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 17

If a bhikkhunī engages in all kinds of trades with gold, silver, or money, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 18

If a bhikkhunī takes gold, silver, or money herself, or has others take it, or accepts it in her mind, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 19

If a bhikkhunī first asks for one thing, and when she obtains it, doesn’t use it, and still asks for something else, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 20

If a bhikkhunī turns out-of-season cloth into in-season cloth and accepts it, it’s a nissaggiya pācittiya. (20)

Nissaggiya Pācittiya 21

If a bhikkhunī exchanges a robe with another bhikkhunī, and later regrets it and asks to have it returned, and if she obtains it, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 22

If a bhikkhunī is told by the bhikkhunīs: ‘Take a robe to absorb the menstrual fluid’, says: ‘I don’t use it’, and when the time comes takes it first, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 23

If a bhikkhunī asks for a heavy robe, she should take one worth four large coins. If she accepts a more expensive robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 24

If a bhikkhunī asks for a light robe, she should take one worth two and a half large coins. If she accepts a more expensive robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 25

If a bhikkhunī asks for something for the sangha from a householder, and then uses it for another purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 26

If a bhikkhunī asks for something for the sangha from many householders, and then uses it for another purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 27

If a bhikkhunī asks for something for herself from a householder, and then uses it herself for another purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 28

If a bhikkhunī asks for something for herself from many householders, and then uses it herself for another purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 29

If a bhikkhunī accumulates utensils, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 30

If a bhikkhunī accumulates many bowls, it’s a nissaggiya pācittiya. (30)

Venerable sisters, I’ve recited the thirty nissaggiya pācittiya rules. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.)

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

210 Pācittiya Rules

Venerable sisters, these 210 pācittiya rules are recited every half-month in the precepts sutta.

Pācittiya 1

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

Pācittiya 2

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

Pācittiya 3

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

Pācittiya 4

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.

Pācittiya 5

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.

Pācittiya 6

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

Pācittiya 7

If a bhikkhunī stays overnight in a room with a not fully ordained woman for more than three nights, it’s a pācittiya.

Pācittiya 8

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

Pācittiya 9

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.

Pācittiya 10

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. (10)

Pācittiya 11

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.

Pācittiya 12

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

Pācittiya 13

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

Pācittiya 14

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.

Pācittiya 15

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.

Pācittiya 16

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.

Pācittiya 17

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.

Pācittiya 18

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.

Pācittiya 19

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.

Pācittiya 20

If a bhikkhunī eats several times, unless there’s a reason, it’s a pācittiya. ‘A reason’ means when she’s sick, at the time of making robes, and at the time of offering robes; this is called ‘a reason’. (20)

Pācittiya 21

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, 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’.

Pācittiya 22

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

Pācittiya 23

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. 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.

Pācittiya 24

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

Pācittiya 25

If a bhikkhunī, after the meal, hasn’t carried out the procedure for leftover food, and insists that someone eat again, wanting to make her commit an offense, it’s a pācittiya.

Pācittiya 26

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.

Pācittiya 27

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

Pācittiya 28

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

Pācittiya 29

If a bhikkhunī sits with a man in a family that’s ‘eating’, it’s a pācittiya.

Pācittiya 30

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

Pācittiya 31

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.

Pācittiya 32

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.

Pācittiya 33

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.

Pācittiya 34

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

Pācittiya 35

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.

Pācittiya 36

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

Pācittiya 37

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.

Pācittiya 38

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

Pācittiya 39

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

Pācittiya 40

If a bhikkhunī plays in water, it’s a pācittiya. (40)

Pācittiya 41

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

Pācittiya 42

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

Pācittiya 43

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

Pācittiya 44

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

Pācittiya 45

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.

Pācittiya 46

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.

Pācittiya 47

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.

Pācittiya 48

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.

Pācittiya 49

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

Pācittiya 50

If a bhikkhunī wanders with a man on the same road at a set time, from one village to another, it’s a pācittiya. (50)

Pācittiya 51

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.

Pācittiya 52

If a bhikkhunī takes a 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-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.

Pācittiya 53

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’.

Pācittiya 54

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

Pācittiya 55

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

Pācittiya 56

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

Pācittiya 57

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

Pācittiya 58

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.

Pācittiya 59

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.

Pācittiya 60

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. (60)

Pācittiya 61

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.

Pācittiya 62

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

Pācittiya 63

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.

Pācittiya 64

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’.

Pācittiya 65

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

Pācittiya 66

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 into the frame. If she makes them higher, it’s a pācittiya.

Pācittiya 67

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

Pācittiya 68

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’.

Pācittiya 69

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.

Pācittiya 70

If a bhikkhunī eats garlic, it’s a pācittiya. (70)

Pācittiya 71

If a bhikkhunī pats the vagina with her hand, it’s a pācittiya.

Pācittiya 72

If a bhikkhunī makes a dildo and inserts it into her vagina, it’s a pācittiya.

Pācittiya 73

If a bhikkhunī washes her vagina with water, she should use the first joint of two fingers. If she exceeds that, it’s a pācittiya.

Pācittiya 74

If a bhikkhunī shaves the hair under the armpits and in the hidden place, it’s a pācittiya.

Pācittiya 75

If a bhikkhunī stands and talks with a bhikkhu alone in a secluded place, it’s a pācittiya.

Pācittiya 76

If a bhikkhunī stands and talks with a lay person or a non-Buddhist renunciate alone in a secluded place, it’s a pācittiya.

Pācittiya 77

If a bhikkhunī stands and talks with a bhikkhu alone outdoors, it’s a pācittiya.

Pācittiya 78

If a bhikkhunī stands and talks with a lay person or a non-Buddhist renunciate alone outdoors, it’s a pācittiya.

Pācittiya 79

If a bhikkhunī stands with a bhikkhu alone in the streets, whispers in his ear, and sends away her companion bhikkhunī, it’s a pācittiya.

Pācittiya 80

If a bhikkhunī stands with a lay person or a non-Buddhist renunciate alone in the streets, whispers in their ear, and sends away her companion bhikkhunī, it’s a pācittiya. (80)

Pācittiya 81

If a bhikkhunī bathes naked, it’s a pācittiya.

Pācittiya 82

If a bhikkhunī wanders without her bathing robe, it’s a pācittiya.

Pācittiya 83

If a bhikkhunī obtains a new robe as a first-use offering, and then doesn’t return it, it’s a pācittiya.

Pācittiya 84

If a bhikkhunī obstructs the sangha from distributing robes, it’s a pācittiya.

Pācittiya 85

If a bhikkhunī has unsewn another bhikkhunī’s robe, and when she’s not sick, doesn’t complete it within four or five days, it’s a pācittiya.

Pācittiya 86

If a bhikkhunī walks around without her five robes, it’s a pācittiya.

Pācittiya 87

If a bhikkhunī gives a bhikkhunī robe to a lay woman or a non-Buddhist female renunciate, it’s a pācittiya.

Pācittiya 88

If a bhikkhunī prevents an offering of an item to an individual, and gives it to the sangha, it’s a pācittiya.

Pācittiya 89

If a bhikkhunī keeps families to herself, it’s a pācittiya.

Pācittiya 90

If a bhikkhunī doesn’t enter the rains retreat, it’s a pācittiya. (90)

Pācittiya 91

If a bhikkhunī enters the rains retreat without support from a group of bhikkhus, it’s a pācittiya.

Pācittiya 92

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

Pācittiya 93

If a bhikkhunī, when the rains retreat has ended, doesn’t invite the bhikkhu sangha with regards to offenses seen, heard, or suspected, it’s a pācittiya.

Pācittiya 94

If a bhikkhunī, when an invitation for the rains retreat is over, doesn’t leave for one night, it’s a pācittiya.

Pācittiya 95

If a bhikkhunī wanders alone without someone to rely on in a frightening place within her country, it’s a pācittiya.

Pācittiya 96

If a bhikkhunī wanders alone without someone to rely on in a frightening place outside her country’s borders, it’s a pācittiya.

Pācittiya 97

If a bhikkhunī, when the rains retreat has ended, goes wandering without handing over the monastery, it’s a pācittiya.

Pācittiya 98

If a bhikkhunī, when the rains retreat has ended, leaves without returning the monastery to the owner, it’s a pācittiya.

Pācittiya 99

If a bhikkhunī wanders around for all kinds of sightseeing, it’s a pācittiya.

Pācittiya 100

If a bhikkhunī doesn’t ask for an instructor every half-month in the sangha, it’s a pācittiya. (100)

Pācittiya 101

If a bhikkhunī enters a residence where there’s a bhikkhu, and when she sees him doesn’t tell him, unless there’s an immediate difficulty, it’s a pācittiya.

Pācittiya 102

If a bhikkhunī, who doesn’t yet have 12 vassa, takes on a disciple, it’s a pācittiya.

Pācittiya 103

If a bhikkhunī, who has 12 vassa, takes on students when the sangha hasn’t carried out a formal act to take on students for her, it’s a pācittiya.

Pācittiya 104

If a bhikkhunī gives a married woman who isn’t yet 12 years old the full ordination, it’s a pācittiya.

Pācittiya 105

If a bhikkhunī gives a married woman who is 12 years old the full ordination, when the sangha hasn’t carried out a formal act, it’s a pācittiya.

Pācittiya 106

If a bhikkhunī gives a girl who isn’t yet 18 years old the training precepts, it’s a pācittiya.

Pācittiya 107

If a bhikkhunī gives a girl the training precepts, even if she’s 18 years old, when the sangha hasn’t carried out a formal act, it’s a pācittiya.

Pācittiya 108

If a bhikkhunī says to a lay woman: ‘Give me a robe first, and I’ll ordain you,’ it’s a pācittiya.

Pācittiya 109

If a bhikkhunī criticizes other bhikkhunīs when they say to her: ‘According to what the Buddha said how we should carry out a formal act to take on students, you aren’t qualified,’ it’s a pācittiya.

Pācittiya 110

If a bhikkhunī doesn’t go and listen at the time of instruction and of doing formal acts, it’s a pācittiya. (110)

Pācittiya 111

If a bhikkhunī, when a sikkhamānā has completed two years and there are no difficulties, doesn’t give her the full ordination and says: ‘Train in these precepts for the time being’, it’s a pācittiya.

Pācittiya 112

If a bhikkhunī ordains a prostitute, it’s a pācittiya.

Pācittiya 113

If a bhikkhunī gives the full ordination to a nun who hasn’t yet trained in the precepts for two years, it’s a pācittiya.

Pācittiya 114

If a bhikkhunī gives the full ordination to a nun who has trained in the precepts for two years, when the sangha hasn’t carried out a formal act, it’s a pācittiya.

Pācittiya 115

If a bhikkhunī gives the full ordination to a nun who has trained in the precepts for two years but who hasn’t kept the precepts, it’s a pācittiya.

Pācittiya 116

If a bhikkhunī gives the full ordination to a pregnant woman, it’s a pācittiya.

Pācittiya 117

If a bhikkhunī gives the full ordination to a woman who has recently given birth, it’s a pācittiya.

Pācittiya 118

If a bhikkhunī gives the full ordination to a student every year, it’s a pācittiya.

Pācittiya 119

If a bhikkhunī gives the full ordination to a student spread out over two days, it’s a pācittiya.

Pācittiya 120

If a newly ordained bhikkhunī doesn’t support her preceptor for six years, or has others support her, it’s a pācittiya. (120)

Pācittiya 121

If a bhikkhunī takes on a student, and doesn’t assist her for six years herself, or instructs others to assist her, it’s a pācittiya.

Pācittiya 122

If a bhikkhunī takes on a student, and doesn’t take her away herself or has others take her away from her original place five or six yojanas, it’s a pācittiya.

Pācittiya 123

If a bhikkhunī’s fellow nun is sick, and she doesn’t look after her herself, or instructs others to look after her, it’s a pācittiya.

Pācittiya 124

If a bhikkhunī ordains a female bondservant, it’s a pācittiya.

Pācittiya 125

If a bhikkhunī ordains a woman who is chronically ill, it’s a pācittiya.

Pācittiya 126

If a bhikkhunī ordains a woman belonging to her husband, it’s a pācittiya.

Pācittiya 127

If a bhikkhunī ordains a woman in debt, it’s a pācittiya.

Pācittiya 128

If a bhikkhunī stands and talks with a man in a dark place, it’s a pācittiya.

Pācittiya 129

If a bhikkhunī doesn’t speak with the owner and just sits down on their seat, it’s a pācittiya.

Pācittiya 130

If a bhikkhunī gives food with her own hands to lay men or non-Buddhist male renunciates, it’s a pācittiya. (130)

Pācittiya 131

If a bhikkhunī tells a lay person of a bhikkhu’s transgression, it’s a pācittiya.

Pācittiya 132

If a bhikkhunī, when she has quarreled with others, beats herself and cries, it’s a pācittiya.

Pācittiya 133

If a bhikkhunī misunderstands what others say, and lies and maligns them, it’s a pācittiya.

Pācittiya 134

If a bhikkhunī curses herself in order to actually curse others, it’s a pācittiya.

Pācittiya 135

If a bhikkhunī throws excrement and urine over a fence or wall, or has others throw them, it’s a pācittiya.

Pācittiya 136

If a bhikkhunī throws garbage and leftover food over a fence or wall, or has others throw them, it’s a pācittiya.

Pācittiya 137

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

Pācittiya 138

If a bhikkhunī throws garbage and leftover food on fresh grass, it’s a pācittiya.

Pācittiya 139

If a bhikkhunī stays overnight in a family that’s ‘eating’, it’s a pācittiya.

Pācittiya 140

If a bhikkhunī, when asked by a bhikkhu according to dhamma, doesn’t answer, it’s a pācittiya. (140)

Pācittiya 141

If a bhikkhunī rides around in a vehicle, it’s a pācittiya.

Pācittiya 142

If a bhikkhunī walks around wearing leather sandals and holding an umbrella, it’s a pācittiya.

Pācittiya 143

If a bhikkhunī takes a water jug or a fan, stands in front of a bhikkhu, and offers him water or fans him, it’s a pācittiya.

Pācittiya 144

If a bhikkhunī recites texts on medical treatments, it’s a pācittiya.

Pācittiya 145

If a bhikkhunī teaches others to recite texts on medical treatments, it’s a pācittiya.

Pācittiya 146

If a bhikkhunī gives others medical treatments as a profession, it’s a pācittiya.

Pācittiya 147

If a bhikkhunī teaches others to give medical treatments as a profession, it’s a pācittiya.

Pācittiya 148

If a bhikkhunī does work at a lay house in exchange for food and drinks, it’s a pācittiya.

Pācittiya 149

If a bhikkhunī lies down with a lay woman or a non-Buddhist female renunciate on the same robe, it’s a pācittiya.

Pācittiya 150

If a bhikkhunī lies down with a bhikkhunī, a sikkhamānā, or a sāmaṇerī on the same robe, it’s a pācittiya. (150)

Pācittiya 151

If a bhikkhunī sleeps under the same cover as a lay woman or a non-Buddhist female renunciate, it’s a pācittiya.

Pācittiya 152

If a bhikkhunī sleeps under the same cover as another bhikkhunī, a sikkhamānā, or a sāmaṇerī, it’s a pācittiya.

Pācittiya 153

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

Pācittiya 154

If a bhikkhunī who isn’t sick rubs moist dregs on her body, it’s a pācittiya.

Pācittiya 155

If a bhikkhunī keeps a flower garland or wears it, it’s a pācittiya.

Pācittiya 156

If a bhikkhunī wears a ‘hip net’ an ornamental belt with multiple strands.* with jewels, it’s a pācittiya.

Pācittiya 157

If a bhikkhunī wears a corset, it’s a pācittiya.

Pācittiya 158

If a bhikkhunī keeps all kinds of bodily adornments, it’s a pācittiya.

Pācittiya 159

If a bhikkhunī keeps her hair, it’s a pācittiya.

Pācittiya 160

If a bhikkhunī has long hair, it’s a pācittiya. (160)

Pācittiya 161

If a bhikkhunī wears bodily adornments, it’s a pācittiya.

Pācittiya 162

If a bhikkhunī makes bodily adornments for others, it’s a pācittiya.

Pācittiya 163

If a bhikkhunī spins thread, it’s a pācittiya.

Pācittiya 164

If a bhikkhunī, without asking a lay person, just lays out bedding in their home and stays there, it’s a pācittiya.

Pācittiya 165

If a bhikkhunī goes to a lay house and lays out the owners’ sitting mats and bedding, or has others lay them out, and when she leaves doesn’t pick them up, or instructs others to pick them up, it’s a pācittiya.

Pācittiya 166

If a bhikkhunī herself cooks raw things to prepare food, it’s a pācittiya.

Pācittiya 167

If a bhikkhunī first allows someone to stay, and later angrily slanders her, it’s a pācittiya. The translation follows the vibhaṅga: 瞋謗, “angrily slanders”. The pātimokkha: 慎誘, “carefully guides”, doesn’t make sense.*

Pācittiya 168

If a bhikkhunī without informing the sangha, just has a man treat an illness, it’s a pācittiya.

Pācittiya 169

If a bhikkhunī just opens the gate of the monastic compound at night, goes out, and doesn’t tell the other bhikkhunīs to have it closed, it’s a pācittiya.

Pācittiya 170

If a bhikkhunī hasn’t been summoned by lay people, and enters their house at the wrong time, it’s a pācittiya. (170)

Pācittiya 171

If a bhikkhunī accepts an invitation, and just eats food as she pleases, when the owner hasn’t yet asked her to, it’s a pācittiya.

Pācittiya 172

If a bhikkhunī doesn’t leave when a formal act of expulsion was imposed on her, it’s a pācittiya.

Pācittiya 173

If a bhikkhunī, when the sangha meets according to dhamma, doesn’t go there, it’s a pācittiya.

Pācittiya 174

If a bhikkhunī watches singing, dancing, and plays, it’s a pācittiya.

Pācittiya 175

If a bhikkhunī goes to a border land, it’s a pācittiya.

Pācittiya 176

If a bhikkhunī ordains an intersex person, it’s a pācittiya.

Pācittiya 177

If a bhikkhunī ordains a woman whose anus and vagina are joined together into one, it’s a pācittiya.

Pācittiya 178

If a bhikkhunī ordains a woman who constantly menstruates, it’s a pācittiya.

Pācittiya 179

If a bhikkhunī sees a bhikkhu and doesn’t get up, doesn’t pay respect, and doesn’t ask him to sit down, it’s a pācittiya.

Pācittiya 180

If a bhikkhunī burns off the hair in the hidden place, it’s a pācittiya. (180)

Pācittiya 181

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

Pācittiya 182

If a bhikkhunī sits facing a lay person and teaches dhamma with their bodies leaning closely towards each other, it’s a pācittiya.

Pācittiya 183

If a bhikkhunī sings and dances herself, it’s a pācittiya.

Pācittiya 184

If a bhikkhunī obstructs the acceptance of the kaṭhina robe, it’s a pācittiya.

Pācittiya 185

If a bhikkhunī obstructs the relinquishment of the kaṭhina robe, it’s a pācittiya.

Pācittiya 186

If a bhikkhunī without addressing a bhikkhu just asks him a question, it’s a pācittiya.

Pācittiya 187

If a bhikkhunī inserts a man’s semen into her body, it’s a pācittiya.

Pācittiya 188

If a bhikkhunī engages in the non-Buddhist practice of fire worship and lights a fire, it’s a pācittiya.

Pācittiya 189

If a bhikkhunī bathes in a place where there are people, it’s a pācittiya.

Pācittiya 190

If a bhikkhunī recites non-Buddhist magic, or teaches others to recite it, it’s a pācittiya. (190)

Pācittiya 191

If a bhikkhunī gives the full ordination to a group, it’s a pācittiya.

Pācittiya 192

If a bhikkhunī carries out the formal act to take on students herself, it’s a pācittiya.

Pācittiya 193

If a bhikkhunī carries out the formal act for training two years in the precepts herself, it’s a pācittiya.

Pācittiya 194

If a bhikkhunī gives the training precepts for two years herself, it’s a pācittiya.

Pācittiya 195

If a bhikkhunī, when the formal act for the completion of the two years of training in the precepts has been carried out, lets a night pass and then gives the full ordination, it’s a pācittiya.

Pācittiya 196

If a bhikkhunī, when the formal act for training two years in the precepts has been carried out, lets a night pass and then gives someone the training precepts, it’s a pācittiya.

Pācittiya 197

If a bhikkhunī weaves a robe herself and wears it, it’s a pācittiya.

Pācittiya 198

If a bhikkhunī wanders in a frightening place within her country, it’s a pācittiya.

Pācittiya 199

If a bhikkhunī creates an image of herself, or has others create it, it’s a pācittiya.

Pācittiya 200

If a bhikkhunī adorns a woman, it’s a pācittiya. (200)

Pācittiya 201

If a bhikkhunī goes against the current in water, it’s a pācittiya.

Pācittiya 202

If a bhikkhunī lies on her back in a place where water flows down, it’s a pācittiya.

Pācittiya 203

If a bhikkhunī binds her waist to make it thin, it’s a pācittiya.

Pācittiya 204

If a bhikkhunī binds her body in all kinds of ways, it’s a pācittiya.

Pācittiya 205

If a bhikkhunī wears her robe in the style of dancing girls, it’s a pācittiya.

Pācittiya 206

If a bhikkhunī wears her robe in the style of lay women, it’s a pācittiya.

Pācittiya 207

If a bhikkhunī looks at her own body with a lustful mind, it’s a pācittiya.

Pācittiya 208

If a bhikkhunī looks at herself in a mirror, it’s a pācittiya.

Pācittiya 209

If a bhikkhunī engages in fortune telling herself, or asks others to tell her fortune, it’s a pācittiya.

Pācittiya 210

If a bhikkhunī goes along with worldly discussions, it’s a pācittiya. (210)

Venerable sisters, I’ve recited the 210 pācittiya rules. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.)

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

8 Pātidesanīya Rules

Venerable sisters, these eight pātidesanīya rules are recited every half-month in the precepts sutta.

Pātidesanīya 1

If a bhikkhunī, who isn’t sick, asks for ghee herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 2

If a bhikkhunī, who isn’t sick, asks for oil herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 3

If a bhikkhunī, who isn’t sick, asks for honey herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 4

If a bhikkhunī, who isn’t sick, asks for sugar herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 5

If a bhikkhunī, who isn’t sick, asks for milk herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 6

If a bhikkhunī, who isn’t sick, asks for curds herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 7

If a bhikkhunī, who isn’t sick, asks for fish herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Pātidesanīya 8

If a bhikkhunī, who isn’t sick, asks for meat herself and eats it, that bhikkhunī should confess to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized. I now confess it to the venerables.’ This is called an offense to be confessed.

Venerable sisters, I’ve recited the 8 pātidesanīya rules. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.)

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

100 Sekhiya Rules

Venerable sisters, these many training rules are recited every half-month in the precepts sutta.

Sekhiya 1

Not to wear the lower robe too high should be trained.

Sekhiya 2

Not to wear the lower robe too low should be trained.

Sekhiya 3

Not to wear the lower robe unevenly should be trained.

Sekhiya 4

Not to wear the lower robe like a palm tāla.* leaf should be trained.

Sekhiya 5

Not to wear the lower robe like an elephant’s trunk should be trained.

Sekhiya 6

Not to wear the lower robe like a round mango should be trained.

Sekhiya 7

Not to wear the lower robe in fine pleats should be trained.

Sekhiya 8

Not to wear the (upper) robe too high should be trained.

Sekhiya 9

Not to wear the (upper) robe too low should be trained.

Sekhiya 10

Not to wear the (upper) robe unevenly should be trained. (10)

Sekhiya 11

To enter a lay house with the body well-covered should be trained.

Sekhiya 12

To sit in a lay house with the body well-covered should be trained.

Sekhiya 13

Not to enter a lay house with the robe reversed and put on the right shoulder should be trained.

Sekhiya 14

Not to sit in a lay house with the robe reversed and put on the right shoulder should be trained.

Sekhiya 15

Not to enter a lay house with the robe reversed and put on the left shoulder should be trained.

Sekhiya 16

Not to sit in a lay house with the robe reversed and put on the left shoulder should be trained.

Sekhiya 17

Not to enter a lay house with the robe reversed left and right and put on both shoulders should be trained.

Sekhiya 18

Not to sit in a lay house with the robe reversed left and right and put on both shoulders should be trained.

Sekhiya 19

Not to enter a lay house swaying the body should be trained.

Sekhiya 20

Not to sit in a lay house swaying the body should be trained. (20)

Sekhiya 21

Not to enter a lay house swaying the head should be trained.

Sekhiya 22

Not to sit in a lay house swaying the head should be trained.

Sekhiya 23

Not to enter a lay house swaying the shoulders should be trained.

Sekhiya 24

Not to sit in a lay house swaying the shoulders should be trained.

Sekhiya 25

Not to enter a lay house holding hands should be trained.

Sekhiya 26

Not to sit in a lay house holding hands should be trained.

Sekhiya 27

Not to enter a lay house hidden from people should be trained.

Sekhiya 28

Not to sit in a lay house hidden from people should be trained.

Sekhiya 29

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

Sekhiya 30

Not to sit in a lay house with the arms akimbo should be trained. (30)

Sekhiya 31

Not to enter a lay house propping up the cheeks should be trained.

Sekhiya 32

Not to sit in a lay house propping up the cheeks should be trained.

Sekhiya 33

Not to enter a lay house swinging the arms should be trained.

Sekhiya 34

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

Sekhiya 35

Not to enter a lay house looking up should be trained.

Sekhiya 36

Not to sit in a lay house looking up should be trained.

Sekhiya 37

Not to enter a lay house looking around left and right should be trained.

Sekhiya 38

Not to sit in a lay house looking around left and right should be trained.

Sekhiya 39

Not to enter a lay house while squatting should be trained.

Sekhiya 40

Not to sit in a lay house while squatting should be trained. (40)

Sekhiya 41

Not to enter a lay house on tiptoes should be trained.

Sekhiya 42

Not to sit in a lay house on tiptoes should be trained.

Sekhiya 43

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

Sekhiya 44

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

Sekhiya 45

Not to enter a lay house joking around should be trained.

Sekhiya 46

Not to sit in a lay house joking around should be trained.

Sekhiya 47

Not to enter a lay house noisily should be trained.

Sekhiya 48

Not to sit in a lay house noisily should be trained.

Sekhiya 49

To enter a lay house in a dignified way should be trained. (50)

Sekhiya 50

To sit in a lay house in a dignified way should be trained.

Sekhiya 51

To receive food mindfully should be trained.

Sekhiya 52

Not to accept food until the bowl overflows should be trained.

Sekhiya 53

To eat curries and rice together should be trained.

Sekhiya 54

Not to pick food from here and there in the bowl should be trained.

Sekhiya 55

Not to scoop out food from the middle should be trained.

Sekhiya 56

Not to eat bending the finger to wipe the bowl should be trained.

Sekhiya 57

Not to eat sniffing the food should be trained.

Sekhiya 58

To eat attentively focusing on the bowl should be trained.

Sekhiya 59

Not to throw rice and food away should be trained.

Sekhiya 60

Not to pick up clean drinking utensils with a food-soiled hand should be trained. (60)

Sekhiya 61

Not to eat slurping up food should be trained.

Sekhiya 62

Not to chew food making a sound should be trained.

Sekhiya 63

Not to lick up food should be trained.

Sekhiya 64

Not to eat with the whole hand full of food should be trained.

Sekhiya 65

Not to eat with the mouth wide open should be trained.

Sekhiya 66

Not to wait with the mouth open when the rice hasn’t arrived yet should be trained.

Sekhiya 67

Not to eat stuffing the cheeks should be trained.

Sekhiya 68

ot to eat biting off half (of a ball of food) should be trained.

Sekhiya 69

Not to eat wrinkling the nose should be trained.

Sekhiya 70

Not to speak with food in the mouth should be trained. (70)

Sekhiya 71

Not to stretch out the arm to take food should be trained.

Sekhiya 72

Not to eat shaking the hand should be trained.

Sekhiya 73

Not to eat sticking out the tongue to lick should be trained.

Sekhiya 74

Not to swallow food whole should be trained.

Sekhiya 75

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

Sekhiya 76

Not to pour out the bowl(-washing) water that contains food inside a lay house should be trained.

Sekhiya 77

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

Sekhiya 78

Not to complain about the food should be trained.

Sekhiya 79

Not to ask for more food for oneself should be trained.

Sekhiya 80

Not to look disapprovingly at the food in the bowl of the person sitting next to one should be trained. (80)

Sekhiya 81

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

Sekhiya 82

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

Sekhiya 83

Not to defecate or urinate on fresh grass and vegetables, unless one is sick, should be trained.

Sekhiya 84

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

Sekhiya 85

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

Sekhiya 86

Not to teach dhamma to a person with a bare chest, unless they’re sick, should be trained.

Sekhiya 87

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

Sekhiya 88

Not to teach dhamma to a person in a high seat when the bhikkhunī is in a low seat, unless they’re sick, should be trained.

Sekhiya 89

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

Sekhiya 90

Not to teach dhamma to a person in front when the bhikkhunī is behind, unless they’re sick, should be trained. (90

Sekhiya 91

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

Sekhiya 92

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

Sekhiya 93

Not to teach dhamma to a person with their clothes reversed, unless they’re sick, should be trained.

Sekhiya 94

Not to teach dhamma to a person with their clothes reversed left and right, unless they’re sick, should be trained.

Sekhiya 95

Not to teach dhamma to a person holding an umbrella to provide shade for the body, unless they’re sick, should be trained.

Sekhiya 96

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

Sekhiya 97

Not to teach dhamma to a person leaning on a staff, unless they’re sick, should be trained.

Sekhiya 98

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

Sekhiya 99

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

Sekhiya 100

Not to climb up a tree that is taller than a person, unless there’s a good reason, should be trained. ‘A good reason’ means there are dangers from a savage animal. This is called ‘a good reason’. (100)

Venerable sisters, I’ve recited the many training rules. Now I ask the venerable sisters: ‘Are you pure herein?’ (Repeat a second and third time.)

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 210 pācittiya rules, the eight pātidesanīya rules, and the many training rules. These rules are included in the Buddha’s precepts sutta, and are recited every half month in the pātimokkha. And also the remaining rules that accord with the path, the venerable sisters should practise them all single-mindedly, harmoniously, happy, without quarreling, mixing like water and milk, peacefully and happy. This should be trained.

Concluding Verses

Vipassī Buddha, the Tathāgata, the perfectly enlightened one, spoke this pātimokkha in brief 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, the perfectly enlightened one, spoke this pātimokkha in brief 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, the perfectly enlightened one, spoke this pātimokkha in brief 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, the perfectly enlightened one, spoke this pātimokkha in brief 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

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

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

Koṇāgamana Buddha, the Tathāgata, the perfectly enlightened one, spoke this pātimokkha in brief 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, the perfectly enlightened one, spoke this pātimokkha in brief 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, the perfectly enlightened one, spoke this pātimokkha in brief 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,

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.

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

Text of the Mahīśāsaka Bhikkhunī precepts.