Rules for Training 1-100

Mahīśāsaka Vinaya, part 2.6, bhikkhunī vinaya, the many training precepts.

Origin Story

At that time, Upāli asked the Buddha: “The World-honored One has laid down the training precepts for the bhikkhus: ‘Not to wear the lower robe too high should be trained.’ … ‘One may not climb up a tree that’s taller than a person, unless there’s a very good reason, should be trained.’ 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

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

Not to wear the lower robe too low.

Not to wear the lower robe unevenly.

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

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

Not to wear the lower robe like a round mango.

Not to wear the lower robe in fine pleats.

Not to wear the (upper) robe too high.

Not to wear the (upper) robe too low.

Not to wear the (upper) robe unevenly.

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

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

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

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

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

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

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

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

Not to enter a lay house swaying the body.

Not to sit in a lay house swaying the body.

Not to enter a lay house swaying the head.

Not to sit in a lay house swaying the head.

Not to enter a lay house swaying the shoulders.

Not to sit in a lay house swaying the shoulders.

Not to enter a lay house holding hands.

Not to sit in a lay house holding hands.

Not to enter a lay house hidden from people.

Not to sit in a lay house hidden from people.

Not to enter a lay house with the arms akimbo.

Not to sit in a lay house with the arms akimbo.

Not to enter a lay house propping up the cheeks.

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

Not to enter a lay house swinging the arms.

Not to sit in a lay house swinging the arms.

Not to enter a lay house looking up.

Not to sit in a lay house looking up.

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

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

Not to enter a lay house while squatting.

Not to sit in a lay house while squatting.

Not to enter a lay house on tiptoes.

Not to sit in a lay house on tiptoes.

Not to enter a lay house with the head covered.

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

Not to enter a lay house joking around.

Not to sit in a lay house joking around.

Not to enter a lay house noisily.

Not to sit in a lay house noisily.

To enter a lay house in a dignified way.

To sit in a lay house in a dignified way.

To receive food mindfully.

Not to accept food until the bowl overflows.

To eat curries and rice together.

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

Not to scoop out food from the middle.

Not to eat bending the finger to wipe the bowl should be trained. I follow the pātimokkha: 抆, “wipe”, for the translation. The vibhaṅga: 收, “receive”, is hard to make sense of.*

Not to eat sniffing the food.

To eat attentively focusing on the bowl.

Not to throw rice and food away.

Not to pick up clean drinking utensils with a food-soiled hand.

Not to eat slurping up food.

Not to chew food making a sound.

Not to lick up food.

Not to eat with the whole hand full of food.

Not to eat with the mouth wide open.

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

Not to eat wrinkling the nose. This is precept 69 in the pātimokkha. Precepts 67 and 68 have swapped places with 69 and 70.*

Not to speak with food in the mouth.

Not to eat stuffing the cheeks.

Not to eat biting off half (of a ball of food).

Not to stretch out the arm to take food.

Not to eat shaking the hand.

Not to eat sticking out the tongue. The pātimokkha adds “to lick”.*

Not to swallow food whole.

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

Not to pour out the bowl(-washing) water that contains rice inside a lay house.

Not to cover the curries with rice hoping to get more.

Not to complain about the food.

Not to ask for more food for oneself.

Not to look disapprovingly at the food in the bowl of the person sitting next to one.

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

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

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

One shouldn’t teach dhamma to a person wearing shoes, unless they’re sick.

One shouldn’t teach dhamma to a person wearing leather sandals, unless they’re sick.

One shouldn’t teach dhamma to a person with a bare chest, unless they’re sick.

One shouldn’t teach dhamma to a person who is sitting when the bhikkhunī is standing, unless they’re sick.

One shouldn’t teach dhamma to a person sitting higher when the bhikkhunī is lower, unless they’re sick.

One shouldn’t teach dhamma to a person lying down when the bhikkhunī is sitting, unless they’re sick.

One shouldn’t teach dhamma to a person in front when the bhikkhunī is behind, unless they’re sick.

One shouldn’t teach dhamma to a person on the path when the bhikkhunī is off the path, unless they’re sick.

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

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

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

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

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

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

Not to teach dhamma to a person holding a knife. The pātimokkha adds “unless they’re sick”.*

Not to teach dhamma to a person holding bow and arrow. The pātimokkha adds “unless they’re sick”.*

One may not climb up a tree that’s 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”.’”

Mahīśāsaka Vinaya, end of fascicle 14.