Bhikkhunī Pātimokkha

Taishō vol.24 no.1455

Mūlasarvāstivāda Bhikkhunī Precepts Sutta

Respectfully translated by the Tipiṭaka master Yìjìng.

Introductory Verses

It’s difficult to be able to hear the sutta of the code of discipline, in innumerable millions of eons. 俱胝 = koṭī, 10 millions.*

Upholding the recitation is equally difficult, meeting one practising accordingly is even more difficult.

The Buddhas arise for the happiness of the world, they teach the subtle and true dhamma for happiness.

A single-minded sangha with a common view brings happiness, they practise in harmony and boldly advance towards happiness.

Seeing a noble one brings happiness, and living together with them also leads to happiness.

Not seeing fools, this is called lasting happiness.

Seeing one endowed with sila brings happiness, seeing one who has heard much is also happiness.

Seeing an arahant is true happiness, because they’ll not be born again.

Good steps at a river ford are happiness, overcoming enemies by dhamma is superior happiness.

When one realizes the arising of the fruit of true wisdom, and can eradicate the conceit of self, that is happiness.

If one has the ability to act with mental resolve, to well restrain the faculties and desire, to possess much learing,

To live in the forest from youth to old age, and to abide in the calmness of the wilderness, that is happiness.

Preliminaries

“Venerables, so-and-so much of the spring season has already passed, so-and-so much is still left. Old age and death are already approaching, our life faculties dwindle away. The dhamma taught by the Great Teacher will vanish in no long time. Venerables, you should strive with brilliance. Don’t be negligent. By non-negligence, you’ll certainly realize unsurpassed perfect enlightenment, let alone other awakening factors and wholesome states. Venerable sangha, what are we doing first? The assembly of the Buddha’s disciples has few desires and few affairs. Those who aren’t fully ordained yet leave. The bhikkhunīs who haven’t come have given consent and purity. (Those who have received the consent should each tell the person sitting next to them).

Introductory Verses

Joining the ten fingers in respect, we venerate the Sakyan lion.

I’ll recite the vinaya code of discipline, and you should listen well.

Having heard, you should practise rightly, according to what was spoken by the great sage.

The many small offenses, you should vigorously and diligently keep.

The horse-like mind is difficult to restrain, it vigorously continues on and on.

The code of discipline is like a horse’s bit, that has 100 extremely sharp needles.

If someone who has broken a rule hears the teaching, they can still stop.

A great sage is like a good horse who can emerge from the army of defilements.

A person without this horse’s bit can’t attain happiness.

They founder against the army of defilements, and revolve confused in births and deaths.

Introduction

Venerables, I’ll now carry out the uposatha and recite the pātimokkha precept sutta. Listen carefully 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 I’ll know that the venerables are pure. Just as at other times when you’re asked, you should answer truthfully, I’ll now in the midst of this excellent bhikkhunī sangha ask up to three times, and you should answer truthfully. If a bhikkhunī remembers and knows that she has an offense but doesn’t disclose it, she incurs an offense of intentional lying. Venerables, the Buddha said that intentional lying is an obstructive state. Therefore, a bhikkhunī seeking purity should disclose it. Disclosing it leads to peace and happiness. Not disclosing it leads to non-peace and non-happiness.

Venerables, I’ve recited the introduction of the precepts sutta. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this.

Eight Pārājika Rules

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

Recite the summary verse:

Impure, taking what isn’t given,

Killing a person, superhuman state,

Touching, the eight things, hiding, and following,

With all these there’s no living together.

Pārājika 1

If a bhikkhunī has obtained the precepts together with the other bhikkhunīs, hasn’t given up the precepts, whose training is weak but she hasn’t herself disclosed it, engages in impure conduct, in the act of sexual intercourse, even together with an animal, that bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Pārājika 2

If a bhikkhunī in a village or in the wilderness, takes an object not given by others with the intention of stealing, and when she steals it like this, the king or a high official would arrest, kill, bind, or banish her, or criticize her, saying: ‘Hey woman! You’re a thief, a fool, you have no knowledge!’, if she steals like this, is a thief like this, that bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Pārājika 3

If a bhikkhunī intentionally takes the life of a human being or of a human fetus, with her own hand, or by giving them a knife, or by herself holding the knife, or by seeking an assassin, or by recommending and praising death, saying: ‘Hey, woman! What use is this corrupted, fettered, impure, bad life? You should now rather die. Death is better than living on,’ or if she has such intentions and with other words recommends and praises (death) to make someone die, and they therefore die, that bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Pārājika 4

If a bhikkhunī is truly without knowledge and without thorough comprehension, and knows herself that she hasn’t attained a superhuman state, stilling, the noble ones’ extraordinary realization of knowledge and vision, and a peaceful, happy abiding, but she says: ‘I know, I see’, and at a later time, whether questioned or not questioned, seeking purification, she says: ‘Long-lived ones, I, not truly knowing and seeing, said I knew, I saw. It was empty, deceitful, false speech’, except in a case of superiority conceit, that bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Pārājika 5

If a bhikkhunī with a defiled mind and a man with defiled mind have their bodies touch each other with the intention to feel pleasure, below the armpits The vibhaṅga says “below the eyes”.* and above the knees, and if it’s a strong touch, in this way that bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Pārājika 6

If a bhikkhunī with a defiled mind, and a man with a defiled mind, act frivolously, play, laugh, indicate a place, set a time, display a sign, come and go while permitting feelings like husband (and wife), and lay down with their bodies relaxed in a place suitable for sex; if they undertake these eight things together, and if the bhikkhunī does these things, she incurs a pārājika, and shouldn’t train and live in community.

Pārājika 7

If a bhikkhunī knew previously that another bhikkhunī has committed a pārājika offense and didn’t tell anyone, and after the other dies, or returns to lay life, or leaves, she says: ‘The bhikkhunī sangha should know that I knew previously that that bhikkhunī had committed a pārājika offense’, in such a case, this bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Pārājika 8

If a bhikkhunī knows that a harmonious sangha has carried out a formal act of suspension against a bhikkhu, that the bhikkhunī sangha has also carried out the procedure of not-paying-respect, and that that bhikkhu shows respect to the sangha, wants to be released, and asks within the territory to have the suspension procedure lifted, but that bhikkhunī replies to that bhikkhu: ‘Noble one, don’t show respect to the sangha, seek to be released, and ask within the territory to have the suspension procedure lifted. I’ll provide robes, bowls, and other requisites to the noble one with nothing lacking. Please be at ease and just recite suttas as you like’, then the bhikkhunīs should say to that bhikkhunī: ‘How could you not know that the sangha has carried out a formal act of suspension against this person, and that the bhikkhunīs have carried out the procedure of not-paying-respect? That bhikkhu has humbled himself and asked within the territory to have the suspension procedure lifted. But you still provide robes, bowls, and other items with nothing lacking. You should give up this matter of following him now.’ When the bhikkhunīs admonish her like this, and she gives it up, it’s fine. If not, they should again admonish her earnestly and correctly three times. They should reprove her according to the instructions to make her give up this matter. If she gives it up, it’s fine. If not, that bhikkhunī incurs a pārājika, and shouldn’t train and live in community.

Venerables, I’ve recited the eight pārājika rules. If a bhikkhunī has committed any of these offenses, she may not live together with the other bhikkhunīs. As before, so afterwards, she incurs a pārājika offense and shouldn’t live in community. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this.

20 Saṅghādisesa Rules

Venerables, these twenty saṅghādisesa rules are recited every half-month in the precepts sutta.

Recite the summary verse:

Matchmaking, two rules about accusing,

Two rules about defiled (minds), and four about being alone,

Rejected by the husband, contract, performing reinstatement,

Two rules about quarreling, in chaos, living apart,

Schism, following as companions,

Corrupting families, and bad behaviour,

There are twenty saṅghādisesas,

Eight should be remembered as with three admonishments.

Saṅghādisesa 1

If a bhikkhunī engages in matchmaking activites, and informs a woman of a man’s intentions, or informs a man of a woman’s intentions, whether for marriage or for an affair, or even just for a moment, it’s a saṅghādisesa.

Saṅghādisesa 2

If a bhikkhunī, because of harboring anger and not letting it go, slanders a pure bhikkhunī with an unfounded pārājika offense, wishing to destroy her monastic life, and if at a later time, whether she is questioned or not questioned, it becomes known that it was unfounded slander, and that that bhikkhunī said it out of anger, it’s a saṅghādisesa.

Saṅghādisesa 3

If a bhikkhunī, because of harboring anger and not letting it go, slanders a pure bhikkhunī with a different, imaginary pārājika offense, wishing to destroy her monastic life, and if at a later time, whether she is questioned or not questioned, it becomes known that it’s a different, imaginary matter, and that (the pure bhikkhunī) was disparaged and slandered with a few aspects that resemble the rule, and that the (first) bhikkhunī said it out of anger, it’s a saṅghādisesa.

Saṅghādisesa 4

If a bhikkhunī, with a defiled mind, accepts and then takes any item from a man with a defiled mind, it’s a saṅghādisesa.

Saṅghādisesa 5

If a bhikkhunī says to another bhikkhunī: ‘Just as you don’t have a defiled mind, and accept items from a man with a defiled mind, why would there be a transgression for me?’, it’s a saṅghādisesa.

Saṅghādisesa 6

If a bhikkhunī stays overnight alone in another place away from the bhikkhunī monastery, it’s a saṅghādisesa.

Saṅghādisesa 7

If a bhikkhunī leaves the bhikkhunī monastery and goes to lay houses alone during daytime, it’s a saṅghādisesa.

Saṅghādisesa 8

If a bhikkhunī wanders on a road alone, it’s a saṅghādisesa.

Saṅghādisesa 9

If a bhikkhunī swims across a river alone, it’s a saṅghādisesa.

Saṅghādisesa 10

If a bhikkhunī knows that someone’s wife has engaged in unlawful activities, that the people are all upset about her, that the husband has rejected her and also informed the king, and she gives her the going forth, it’s a saṅghādisesa.

Saṅghādisesa 11

If a bhikkhunī, on the basis of someone else’s old contract, herself claims a dead person’s item for herself, it’s a saṅghādisesa.

Saṅghādisesa 12

If a bhikkhunī knows that the bhikkhunī sangha has carried out a formal act of suspension against a bhikkhunī, and just leaves the territory to carry out a procedure of reinstatement, it’s a saṅghādisesa.

Saṅghādisesa 13

If a bhikkhunī quarrels with the bhikkhunīs, and when agitated, says: ‘I renounce the Buddha, the dhamma, and the sangha. There aren’t just these renunciates who are Sakyan daughters that are endowed with precepts, endowed with virtue, and have a superior dhamma. Other renunciates also are endowed with precepts, endowed with virtue, and have a superior dhamma. I’ll go there to practise the monastic life’, then the bhikkhunīs should say: ‘Please give up this blameworthy, wrong view.’ When they carry out this admonishment and she gives it up, it’s fine. If not, they should again admonish her earnestly and correctly three times. They should reprove her according to the instructions to make her give up this matter. If she gives it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 14

If a bhikkhunī quarrels with the bhikkhunīs and is agitated, the bhikkhunīs should say to her: ‘Sister, don’t quarrel and be agitated.’ If that bhikkhunī answers: ‘You have desire, hatred, fear, and delusion. You prevent some people from quarreling, and not others’, the bhikkhunīs should say: ‘Venerable, when others admonish you, don’t say: “You have desire, hatred, fear and delusion. You prevent some people from quarreling, and not others.” Sister, please stop speaking like this.’ When the bhikkhunīs admonish her like this and she gives it up, it’s fine. If not, they should again admonish her earnestly and correctly three times. They should reprove her according to the instructions to make her give up this matter. If she gives it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 15

If a bhikkhunī lives in chaos together with another bhikkhunī, acting frivolously, playing and laughing, the bhikkhunīs should say to those bhikkhunīs: ‘Sisters, don’t live in chaos, acting frivolously, playing and laughing. When you live in chaos, you let wholesome states decline and won’t be able to make them grow. You should live apart. When you live apart, you’ll make wholesome states grow, not decline anymore.’ When the bhikkhunīs admonish them like this and they give it up, it’s fine. If not, they should again admonish them earnestly and correctly three times. They should reprove them according to the instructions to make them give up this matter. If they give it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 16

If a bhikkhunī knows that other bhikkhunīs are willing to live apart, and that The manuscript has the plural 諸 here, but it must be a typo.* bhikkhunī says to those bhikkhunīs: ‘Venerables, don’t live apart. When you live apart, you’ll make wholesome states decline and won’t be able to make them grow. Sisters, you should live together to make wholesome states grow and not decline anymore’, the bhikkhunīs should tell her: ‘Venerable, don’t claim that living apart makes wholesome states decline. Venerable, you should give up this wrong view about living apart.’ When they admonish her like this and she gives it up, it’s fine. If not, they should again admonish her earnestly and correctly three times. They should reprove her according to the instructions to make her give up this matter. If she gives it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 17

If a bhikkhunī wants to split the harmonious sangha with skillful means, holds firmly on to matters that split the sangha, and doesn’t give them up, the bhikkhunīs should say to that bhikkhunī: ‘Sister, don’t wish to split the harmonious sangha and dwell holding firmly on to it. Sister, you should live in harmony with the sangha, happy, without quarreling, with one mind and one recitation, mixing like water and milk. The dhamma taught by the Great Teacher lets us attain brilliance and live peacefully and happily for a long time. Long-lived one, please give up this matter of splitting the sangha.’ When the bhikkhunīs admonish her like this and she gives it up, it’s fine. If not, they should again admonish her earnestly and correctly three times. They should reprove her according to the instructions to make her give up this matter. If she gives it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 18

If bhikkhunīs, one, two or many, are the companions of that bhikkhunī, and dwell following the same mistaken, incorrect way, and then those bhikkhunīs say to the other bhikkhunīs: ‘Venerables, don’t say whether that bhikkhunī’s statements are good or bad. Why? That bhikkhunī follows the dhamma and the vinaya, and relies on the dhamma and the vinaya. Her speech isn’t empty and false. What she delights in, we also delight in’, the bhikkhunīs should say to those bhikkhunīs: ‘Long-lived ones, don’t say this: “That bhikkhunī follows the dhamma and the vinaya, and relies on the dhamma and the vinaya. Her speech isn’t empty and false. What she delights in, we also delight in.” Why? That bhikkhunī doesn’t follow the dhamma and the vinaya and doesn’t rely on the dhamma and the vinaya. Her speech is all empty and false. Don’t delight in splitting the sangha. You should delight in a harmonious sangha, you should be in harmony with the sangha, happy, without quarreling, with one mind and one recitation, mixing like water and milk. The dhamma taught by the Great Teacher lets us attain brilliance and live peacefully and happily for a long time. Long-lived ones, please give up this wrong view of splitting the sangha, of following this mistaken, incorrect way, of advocating for disputes, and of dwelling holding firmly on to them.’ When the bhikkhunīs admonish them like this and they give it up, it’s fine. If not, they should again admonish them earnestly and correctly three times. They should reprove them according to the instructions to make them give up this matter. If they give it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 19

If many bhikkhunīs live by a village or town, corrupt families, and engage in unwholesome conduct, and the corrupted families are seen, heard, and known by many, and their engaging in unwholesome conduct is also seen, heard, and known by many, the bhikkhunīs should say to those bhikkhunīs: ‘Long-lived ones, you corrupt families, and engage in unwholesome conduct. The corrupted families are seen, heard, and known by many, and your engaging in unwholesome conduct is also seen, heard, and known by many. Please leave. You shouldn’t live here.’ If those bhikkhunīs then say to the bhikkhunīs: ‘The venerables have desire, anger, fear, and delusion. There are also other bhikkhunīs with the same offense. Some of them are expelled, and some aren’t,’ the bhikkhunīs should say to those bhikkhunīs: ‘Long-lived ones, don’t say this: “The venerables have desire, anger, fear, and delusion. There are also other bhikkhunīs with the same offense. Some of them are expelled, and some aren’t.” Why? The bhikkhunīs don’t have desire, anger, fear, and delusion. You corrupt families, and engage in unwholesome conduct. The corrupted families are seen, heard, and known by many, and your engaging in unwholesome conduct is also seen, heard, and known by many. Long-lived ones, you should give up this speech about desire, anger, etc.’ When the bhikkhunīs admonish them like this and they give it up, it’s fine. If not, they should again admonish them earnestly and correctly three times. They should reprove them according to the instructions to make them give up this matter. If they give it up, it’s fine. If not, it’s a saṅghādisesa.

Saṅghādisesa 20

If a bhikkhunī with a bad character doesn’t accept being spoken to, and when the bhikkhunīs exhort and teach her about the precepts sutta taught by the Buddha, according to dhamma and vinaya, she doesn’t accept admonishment and says: ‘Venerables, don’t speak to me about these trifles, whether good or bad. I’ll also not speak to the venerables about good and bad. May the venerables stop. Don’t exhort me. Don’t discuss with me’, then the bhikkhunīs should say to that bhikkhunī: ‘Long-lived one, don’t not accept admonishment. When the bhikkhunīs exhort and teach you about the precepts sutta taught by the Buddha, according to dhamma and vinaya, you should accept admonishment. Long-lived one, you should admonish the bhikkhunīs according to dhamma. The bhikkhunīs will also admonish the long-lived one according to dhamma. In this way, the assembly of disciples of the unsurpassed and perfectly enlightened Buddha will attain growth through mutual admonishment and teaching. Long-lived one, you should give up this matter.’ When the bhikkhunīs admonish her like this and she gives it up, it’s fine. If not, they should again admonish her earnestly and correctly three times. They should reprove her according to the instructions to make her give up this matter. If she gives it up, it’s fine. If not, it’s a saṅghādisesa.

Venerables, I’ve recited the 20 saṅghādisesa rules; 12 immediate offenses, and eight offenses after the third admonishment. If a bhikkhunī has committed any of these, and intentionally conceals it, both sanghas should make her undertake probation Mānatta* for half a month. After she has finished the probation, the rehabilitation still has to be done. If it pleases both sanghas, both sanghas consisting of 20 persons each should rehabilitate that bhikkhunī in the midst of this assembly of 40. If there’s one person less than a full group of 40, that bhikkhunī’s offense hasn’t been cleared, and both sanghas incur an offense. This is the procedure for rehabilitation.

Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this. (Bhikkhunīs don’t have aniyatas.)

33 Nissaggiya Pācittiya Rules

Venerables, these 33 three nissaggiya pācittiya rules are recited every half-month in the precepts sutta.

Recite the first summary verse:

Holding on, away, keeping, washing a robe,

Taking a robe, asking, and accepting excessively,

One fund, separate owners,

Sending a messenger with a robe fund.

Nissaggiya Pācittiya 1

If a bhikkhunī has finished making her robes, has removed the kaṭhina robe, and obtains a spare robe, she can keep it for up to ten days without sharing it vikappana*. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 2

If a bhikkhunī has finished making her robes, has removed the kaṭhina robe, and stays overnight outside the territory away from any of her five robes, even just one night, unless she received a sangha procedure, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 3

If a bhikkhunī has finished making her robes, has removed the kaṭhina robe, and obtains out-of-season cloth, she should accept it if she wants and needs it. Having received it, she should quickly turn it into a robe. If there’s grounds for hope, she may try to make it complete. If it’s not enough, she may keep it for one month. If she exceeds that, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 4

If a bhikkhunī washes, dyes, or beats the old robe of an unrelated bhikkhu, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 5

If a bhikkhunī takes a robe from an unrelated bhikkhu, except as a trade, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 6

If a bhikkhunī asks for a robe from an unrelated male or female householder, except at a suitable time, it’s a nissaggiya pācittiya. These are the suitable times: If the bhikkhunī’s robe was stolen, lost, burnt, blown away, or washed away. These are the times.

Nissaggiya Pācittiya 7

If a bhikkhunī, when her robe has been stolen, lost, burnt, blown away, or washed away, asks for a robe from an unrelated male or female householder, and they offer many robes, the bhikkhunī should, if she needs them, accept two robes, an upper and a lower robe. If she accepts more, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 8

If a bhikkhunī has unrelated male or female householders, who prepare a robe fund together to buy such-and-such a pure robe for bhikkhunī So-and-so, and if when it’s time that it should be used, that bhikkhunī, without having first received an invitation, in order to inform them, just goes to their house and says: ‘People, it’d be good if you bought such-and-such a pure robe with the robe fund you’ve prepared for me, and give it to me when it’s time,’ in order to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 9

If a bhikkhunī has unrelated male or female householders, who each prepare a robe fund to buy such-and-such a pure robe for bhikkhunī So-and-so, and if that bhikkhunī, without having first received an invitation, in order to inform them, just goes to their house and says: ‘People, it’d be good if you bought such-and-such a pure robe together with the robe funds you’ve prepared for me, and give it to me when it’s time,’ in order to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 10

If there’s a bhikkhunī and a king, a high official, a brahmin, a householder, etc. sends a messenger with a robe fund for the bhikkhunī, and if that messenger holding the robe fund goes to the bhikkhunī and says: ‘Noble one, this item was brought by me from king, high official, brahmin, householder, etc. So-and-so. May the noble one compassionately accept it,’ the bhikkhunī should say to the messenger: ‘Person, I can’t accept this robe fund. If I obtain a pure robe at a suitable time, I’ll accept it.’ If the messenger says: ‘Noble one, do you have a manager?’, a bhikkhunī who needs a robe should answer: ‘Yes, either a sangha attendant or lay woman, these are the bhikkhunīs’ managers.’ The messenger goes to the manager, gives them the robe fund, and says: ‘Please buy a pure cloth at a suitable time with this robe fund for bhikkhunī So-and-so, and let her wear it.’ Having instructed the manager well, the messenger returns to the bhikkhunī, and says: ‘Noble one, I’ve given the robe fund to the manager you indicated. When you obtain the pure robe, you should accept it.’ When the bhikkhunī needs a robe, she should go to the manager, up to a second or a third time, and remind him by saying: ‘I need a robe.’ If she obtains it, it’s fine. If she doesn’t obtain it, she may return there a forth, fifth, and sixth time, and stay in that place silently. If when returning four, five or six times, she obtains the robe, it’s fine. If she doesn’t obtain the robe, and continues to ask to obtain the robe, it’s a nissaggiya pācittiya. If she doesn’t obtain the robe in the end, that bhikkhunī should either go to the place where the robe fund was sent from herself, or send a trustworthy person to inform them: ‘You’ve sent a robe fund for bhikkhunī So-and-so. That bhikkhunī hasn’t obtained the robe in the end. You should know. Don’t let it be lost.’ This is the procedure.

Recite the second summary verse:

Taking gold and silver, trade,

Sales, bowl, asking for thread,

Weavers, taking a robe back oneself,

Diverting someone’s (offering), sick, a spare bowl.

Nissaggiya Pācittiya 11

If a bhikkhunī takes gold, silver, money, etc. with her own hands or instructs others to take it, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 12

If a bhikkhunī seeks profits with all sorts of trades, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 13

If a bhikkhunī engages in all sorts of sales, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 14

If a bhikkhunī has a bowl with less than five repairs, that is suitable to be used, and she still asks for another bowl in order to get something good, and she obtains one, it’s a nissaggiya pācittiya. That bhikkhunī should give up that bowl in the midst of the sangha, and receive the sangha’s most inferior bowl. That bhikkhunī should be informed thus: ‘This bowl is returned to you. You shouldn’t determine it, shouldn’t share it vikappana*, and shouldn’t give it to others. You should meticulously, slowly use it up. Until it breaks, you should guard and keep it.’ This is the procedure.

Nissaggiya Pācittiya 15

If a bhikkhunī asks for thread herself to have an unrelated weaver weave it into a robe, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 16

If a bhikkhunī has unrelated male or female householders who have an unrelated weaver weave a robe for her, and if that bhikkhunī, without having first received an invitation, has different intentions, goes to that weaver, and says: ‘Do you now know that this robe is woven for me? Weaver, it’d be good if you wove it well, combed it cleanly, checked The vibhaṅga explains “check” as “removing the knots to make it refined.”* it well, and beat it very hard. I’ll give you some almsfood, something like almsfood, or money for food, and we’ll be of help to each other’, and if that bhikkhunī gives such things to the weaver, and asks for and obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 17

If a bhikkhunī gives a robe to another bhikkhunī, and if at a later time, out of anger, she abuses her, gives rise to resentment, and either snatches it back herself or instructs others to snatch it back, and says: ‘Return my robe. It’s not given to you,’ and if she takes the robe away from her, and uses it herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 18

If a bhikkhunī knows that someone has given an item to the sangha, and diverts it to herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 19

As the World-honored One has said, sick bhikkhunīs are allowed to take and eat available medicines at will, namely ghee, oil, sugar, and honey. Within seven days, they may determine them themselves, keep them overnight, and take them. If a bhikkhunī takes them longer than seven days, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 20

If a bhikkhunī keeps a spare bowl, she may do so for one night. If she exceeds that, it’s a nissaggiya pācittiya.

Recite the third summary verse:

Not wearing, relinquishing, not relinquishing,

Asking for gold and silver, dyeing a robe, The rule isn’t about dyeing, but about robe funds. The rule in the vibhaṅga is about dyeing.*

Five rules about obtaining a fund,

Buying medicines, two rules about prices for robes.

Nissaggiya Pācittiya 21

If a bhikkhunī doesn’t wear the five determined robes within a half-month, it’s a nissaggiya pācittiya. The rule in the vibhaṅga is slightly different: If a bhikkhunī doesn’t look after the five determined robes within a half-month, it’s a nissaggiya pācittiya.*

Nissaggiya Pācittiya 22

If a bhikkhunī relinquishes the kaṭhina robe at the wrong time, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 23

If a bhikkhunī doesn’t relinquish the kaṭhina robe at the right time, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 24

If a bhikkhunī asks for gold and silver, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 25

If a bhikkhunī uses a fund for robes to supplement her food, it’s a nissaggiya pācittiya. This rule is a little different in the vibhaṅga: If a bhikkhunī uses a fund for dyeing robes to supplement her food, it’s a nissaggiya pācittiya. So the rule is about dyeing robes. This is interesting because the summary verse here in the pātimokkha also indicates that it should be about dyeing, but the rule doesn’t say that.*

Nissaggiya Pācittiya 26

If a bhikkhunī obtains offerings from several people intended for a robe and uses them to supplement her food, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 27

If a bhikkhunī obtains offerings intended for bedding and uses them to supplement her food, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 28

If a bhikkhunī obtains offerings for the rains retreat and uses them to supplement her food, it’s a nissaggiya pācittiya. In the vibhaṅga, the rule says: If a bhikkhunī obtains offerings intended for the running of the monastery and uses them to supplement her food, it’s a nissaggiya pācittiya.*

Nissaggiya Pācittiya 29

If a bhikkhunī obtains offerings intended for many people and diverts them to herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 30

If a bhikkhunī obtains offerings and goods intended for the sangha and diverts them to herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 31

If a bhikkhunī buys medicinal products, and when she has wrapped them, she unwraps them again, and when she has unwrapped them, she wraps them again, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 32

If a bhikkhunī takes an expensive heavy robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 33

If a bhikkhunī takes an expensive light robe, it’s a nissaggiya pācittiya.

Venerables, I’ve recited the 33 nissaggiya pācittiya rules. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this.

180 Pācittiya Rules

Venerables, these 180 pācittiya rules are recited every half-month in the precepts sutta.

Recite the first summary verse:

Lying, disparaging, divisively,

Taking up, teaching, reciting together,

Telling of an offense, attaining a superhuman state,

According to friendships, just belittling.

Pācittiya 1

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

Pācittiya 2

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

Pācittiya 3

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

Pācittiya 4

If a bhikkhunī knows that the harmonious sangha has already settled a dispute according to dhamma, but later, at the place for formal acts, takes it up again, it’s a pācittiya.

Pācittiya 5

If a bhikkhunī teaches dhamma to a man with more than five or six sentences, unless there’s a knowledgeable woman, it’s a pācittiya.

Pācittiya 6

If a bhikkhunī recites suttas with the same sentences with a not fully ordained person, and teaches them the dhamma, it’s a pācittiya.

Pācittiya 7

If a bhikkhunī knows that another bhikkhunī has committed a coarse, unwholesome offense, and tells a not fully ordained person, unless the sangha did a formal act, it’s a pācittiya.

Pācittiya 8

If a bhikkhunī really attains a superhuman state, and tells a not fully ordained person, it’s a pācittiya.

Pācittiya 9

If a bhikkhunī first agrees with others, and later says: ‘The long-lived ones distribute the sangha’s offerings to other people according to personal friendships’, it’s a pācittiya.

Pācittiya 10

If a bhikkhunī, when the precepts sutta is being recited every half-month, says: ‘Long-lived ones, what’s the use of reciting these minor precepts that we hardly need to follow? When these precepts are recited, they make the bhikkhunīs’ minds give rise to unwholesomeness, and cause irritation, regret, and worry’, and if she like this belittles and criticizes the precepts, it’s a pācittiya.

Recite the second summary verse:

Seeds, belittling, resenting instruction,

Placing beds, laying out grass and leaves,

Staying by force, loose beds, insects,

Exceeding three (layers), a non-Buddhist place.

Pācittiya 11

If a bhikkhunī damages seeds and plants 有情村 = bhūtagāma, “being-village”* herself, or has others damage them, it’s a pācittiya.

Pācittiya 12

If a bhikkhunī resentfully disparages and belittles another bhikkhunī, it’s a pācittiya.

Pācittiya 13

If a bhikkhunī opposes and resents instruction, it’s a pācittiya.

Pācittiya 14

If a bhikkhunī places the sangha’s sitting mats, beds and seats outdoors, and when she leaves neither picks them up herself, nor instructs others to pick them up, and if there’s a bhikkhunī doesn’t inform her, unless there’s a suitable reason, it’s a pācittiya.

Pācittiya 15

If a bhikkhunī lays out grass or leaves in a sangha building herself, or instructs others to lay them out, and when she leaves neither picks them up herself, nor instructs others to pick them up, and if there’s a bhikkhunī doesn’t inform her, unless there’s a suitable reason, it’s a pācittiya.

Pācittiya 16

If a bhikkhunī knows that other bhikkhunīs have stayed in a place first, in a sangha residence, and she later goes in, intentionally irritates them, touches their bedding for sitting or for sleeping, and thinks: ‘If that makes them suffer, they should avoid me and leave themselves’, it’s a pācittiya.

Pācittiya 17

If a bhikkhunī knows that on the upper level of a multi-level building in a sangha residence is a bed with loose legs, or other sitting equipment, and she sits or lies down relaxing the body, it’s a pācittiya.

Pācittiya 18

If a bhikkhunī knows that there are insects in the water, and pours it on grass and earth, or mixes it with cow dung herself, or instructs others to pour it, it’s a pācittiya.

Pācittiya 19

If a bhikkhunī builds a large residence, she should install a horizontal door latch next to the door frame, and set up a water drain at the windows. When she erects the walls, she should make two to three layers of wet mud, and level it with the horizontal door latch. If she exceeds that, it’s a pācittiya.

Pācittiya 20

If a bhikkhunī stays in a non-Buddhist residence, she may stay for one night and one meal, unless the reason is illness. If she exceeds that, it’s a pācittiya.

Recite the third summary verse:

Exceeding three (bowlfuls), no leftover food,

Encouraging when one has had enough, separate group,

Wrong time, touched, not accepted,

Insects, non-Buddhist renunciates, watching setting out.

Pācittiya 21

If many bhikkhunīs go to lay houses, and there’s a brahmin householder with pure faith, who earnestly invites them to cakes, flour, and rice, the bhikkhunīs should accept two or three bowlfuls if they need them. If they accept more, it’s a pācittiya. After they’ve received them, they should return to their residence. If there are other bhikkhunīs training in community, they should share the food. This is the procedure.

Pācittiya 22

If a bhikkhunī has eaten enough and is finished, doesn’t carry out the procedure for leftover food, and eats again, it’s a pācittiya.

Pācittiya 23

If a bhikkhunī knows that another bhikkhunī has eaten enough and is finished, and hasn’t carried out the procedure for leftover food, and encourages her to eat again, saying: ‘Long-lived one, you should eat this food’, because she wants to make her commit an offense by this and make her worry, it’s a pācittiya.

Pācittiya 24

If a bhikkhunī eats in a separate group, except at a suitable time, it’s a pācittiya. These are the suitable times: When she’s sick, working, wandering on a road, traveling on a boat, when there’s a meal for the sangha, and when renunciates give a meal. These are the times.

Pācittiya 25

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

Pācittiya 26

If a bhikkhunī eats food that has already been touched, it’s a pācittiya. This rule is about stored food that was offered, but not eaten the same morning.*

Pācittiya 27

If a bhikkhunī puts food that hasn’t been accepted into her mouth and swallows it, except for water and tooth-wood, it’s a pācittiya.

Pācittiya 28

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

Pācittiya 29

If a bhikkhunī offers food with her own hands to naked non-Buddhist renunciates, or other male or female non-Buddhist renunciates, it’s a pācittiya.

Pācittiya 30

If a bhikkhunī goes to see an army setting out, it’s a pācittiya.

Recite the fourth summary verse:

Two rules on watching the army, striking, raising,

Concealing an offense, going to lay houses,

Lighting a fire, giving consent, exceeding,

Saying that desire is not an obstructive state.

Pācittiya 31

If a bhikkhunī has a reason to go to an army, she may stay up to two nights. If she stays longer, it’s a pācittiya.

Pācittiya 32

If a bhikkhunī, when staying with the army for two nights, watches the army setting out, the lead standard bearer, battle formations, or scattered soldiers, it’s a pācittiya.

Pācittiya 33

If a bhikkhunī, angry and dissatisfied, strikes another bhikkhunī, it’s a pācittiya.

Pācittiya 34

If a bhikkhunī, angry and dissatisfied, raises her hand against another bhikkhunī, it’s a pācittiya.

Pācittiya 35

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

Pācittiya 36

If a bhikkhunī says to another bhikkhunī: ‘Long-lived one, lets go to lay houses together. I’ll give you good food and drinks that will make you feel full’, and if that bhikkhunī, when they’ve reached the lay houses, doesn’t give food, and says: ‘Long-lived one, go away. I’m not happy to sit and talk with you. I’m happy to sit and talk alone’, then when she says this, wanting to irritate her, it’s a pācittiya.

Pācittiya 37

If a bhikkhunī, who isn’t sick, for bodily comfort lights a fire herself, or instructs others to light one, it’s a pācittiya.

Pācittiya 38

If a bhikkhunī gives consent to others, and later regrets it, and says: ‘Return my consent. I haven’t given it to you’, it’s a pācittiya.

Pācittiya 39

If a bhikkhunī stays overnight in the same room with a not fully ordained person for more than two nights, it’s a pācittiya.

Pācittiya 40

If a bhikkhunī says: ‘I understand that in the dhamma taught by the Buddha desire is an obstruction. But when one practises it, it’s not an obstruction’, the bhikkhunīs should say to that bhikkhunī: ‘Long-lived one, don’t say this: “I understand that (in the dhamma) taught by the Buddha desire is an obstructive state. But when one practises it, it’s not an obstruction.” Don’t slander the World-honored One. Slandering the World-honored One isn’t wholesome. The World-honored One didn’t say this. The World-honored One has taught with innumerable approaches that states of desire are obstructions. Please abandon this wrong view.’ When the bhikkhunīs admonish her like this and she gives it up, it’s fine. If not, they should admonish her correctly a second and a third time. They should teach her correctly to make her give up this matter. If she gives it up, it’s fine. If not, it’s a pācittiya.

Recite the fifth summary verse:

Staying overnight with one of wrong view,

Sāmaṇerī, staining the robe color,

Taking a jewel, bathing, animal,

Irritating, fingers, water, staying overnight together.

Pācittiya 41

If a bhikkhunī knows that the person, who has spoken like this, hasn’t given up this wrong view according to dhamma yet, and she speaks with her, uses lives with her, and stays overnight in the same room with her, it’s a pācittiya.

Pācittiya 42

If a bhikkhunī sees that there’s a sāmaṇerī who says: ‘I understand that in the dhamma spoken by the Buddha desire is an obstruction. But when one practises it, it’s not an obstruction’, the bhikkhunīs should say to that sāmaṇerī: ‘Don’t say this: “I understand that (in the dhamma) taught by the Buddha desire is an obstructive state. But when one practises it, it’s not an obstruction.” Don’t slander the World-honored One. Slandering the World-honored One isn’t wholesome. The World-honored One didn’t say this. The World-honored One has taught with innumerable approaches that states of desire are obstructions. Please abandon this wrong view.’ When the bhikkhunīs admonish that sāmaṇerī like this and she gives up this matter, it’s fine. If not, they should admonish her correctly a second and a third time. They should teach her correctly to make her give up this matter. If she gives it up, it’s fine. If not, the bhikkhunīs should say to that sāmaṇerī: ‘From now on, you shouldn’t say: “The Tathāgata, the perfectly enlightened one, is my Great Teacher.” If there are honored elders and fellow monastics, you shouldn’t follow them around. The other sāmaṇerīs may stay overnight together with the bhikkhunīs for two nights, but for you it’s now no more the case. You foolish person, please leave quickly.’ If a bhikkhunī knows that that sāmaṇerī has been expelled, and takes her in, helps her, and stays overnight in the same room with her, it’s a pācittiya.

Pācittiya 43

If a bhikkhunī obtains a new robe, she should make three kinds of dye to stain the color: blue-green, mud color, or red; one of these should be used to stain. If she doesn’t make these three kinds of colors to stain, and uses (the robe), it’s a pācittiya.

Pācittiya 44

If a bhikkhunī takes a jewel or something similar to a jewel herself, or instructs others to take it, except in a monastery or in a lay house, it’s a pācittiya. If she sees a jewel or something similar to a jewel in a monastery or a lay house, she should think: ‘Later, someone will fetch it. If someone recognizes it, I’ll give it back’. This is the procedure.

Pācittiya 45

A bhikkhunī should bathe every half-month. If she intentionally breaks the rule and bathes (more often), except at a suitable time, it’s a pācittiya. These are the suitable times: when it’s hot, when she’s sick, working, traveling, when it’s windy, rainy, or windy and rainy. These are the times.

Pācittiya 46

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

Pācittiya 47

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

Pācittiya 48

If a bhikkhunī tickles someone with the fingers, it’s a pācittiya.

Pācittiya 49

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

Pācittiya 50

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

Recite the sixth summary verse:

Frightening, hiding, anger, two rules about roads,

Digging earth, four-month invitation,

Resisting instruction, secretly listening to speech,

Silently rising from one’s seat.

Pācittiya 51

If a bhikkhunī frightens another bhikkhunī herself, or instructs others to frighten her, even just for fun, it’s a pācittiya.

Pācittiya 52

If a bhikkhunī herself hides a bhikkhu’s, bhikkhunī’s, sikkhamānā’s, sāmaṇera’s, or sāmaṇerī’s robe, bowl, or other requisite, or instructs others to hide them, unless there’s a suitable reason, it’s a pācittiya.

Pācittiya 53

If a bhikkhunī knows that another bhikkhunī is pure and without offense, and out of anger slanders her with an unfounded saṅghādisesa offense, it’s a pācittiya.

Pācittiya 54

If a bhikkhunī wanders on the same road together with a man, without a woman, even just within one village, it’s a pācittiya.

Pācittiya 55

If a bhikkhunī wanders on the same road with thiefs or traveling merchants, even just within one village, it’s a pācittiya.

Pācittiya 56

If a bhikkhunī digs the earth with her own hands, or instructs others to dig, it’s a pācittiya.

Pācittiya 57

If a bhikkhunī has an invitation for four months to receive things whenever she needs something, and if she accepts things for longer, except at a suitable time, it’s a pācittiya. These are the suitable times: A personal invitation, a repeated invitation, an eager invitation, or a permanent invitation. These are the times.

Pācittiya 58

If a bhikkhunī hears the bhikkhunīs say: ‘Long-lived one, you should now train in such-and-such a precept,’ and she says: ‘I really can’t apply this. You’re foolish, don’t distinguish clearly, and don’t understand well what was said about practising the precept. If I see others who are well learned in the three baskets, I’ll follow their advice and train’, it’s a pācittiya. If the bhikkhunī really wants and seeks to understand that, she should ask (knowers of) the three baskets. This is the procedure.

Pācittiya 59

If a bhikkhunī knows that other bhikkhunīs are discussing matters, seeking for transgressions, and abiding in turmoil and quarrels, and she silently goes there to listen to what they say, thinking: ‘After I’ve listened, I want to make them quarrel’, for this reason, it’s a pācittiya.

Pācittiya 60

If a bhikkhunī knows that the sangha is discussing matters according to dhamma at that time, and silently rises from her seat, leaves, and doesn’t inform the other bhikkhunīs, unless there’s a suitable reason, it’s a pācittiya.

Recite the seventh summary verse:

Not showing respect, drinking alcohol,

Entering a village, going to other houses,

Dawn, lending an ear, a case,

Bed legs, cotton down, sitting mat.

Pācittiya 61

If a bhikkhunī doesn’t show respect, it’s a pācittiya.

Pācittiya 62

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

Pācittiya 63

If a bhikkhunī enters a village at the wrong time without informing another bhikkhunī, unless there’s a suitable reason, it’s a pācittiya.

Pācittiya 64

If a bhikkhunī accepts an invitation for a meal at a house, and before or after the meal she goes to other houses without informing them, it’s a pācittiya.

Pācittiya 65

If a bhikkhunī, when it’s not dawn yet, and the head-anointed khattiya king hasn’t hidden the jewels and things similar to jewels yet, enters and crosses the palace doorsill, unless there’s a suitable reason, it’s a pācittiya.

Pācittiya 66

If a bhikkhunī, when the precepts sutta is being recited every half-month, says: ‘Long-lived ones, I’ve now only realized that this rule is recited in the precepts sutta’, and the bhikkhunīs know that that bhikkhunī has already done the uposatha with them two or three times, let alone more often, they should say to her: ‘Long-lived one, you don’t get an exemption from that offense because of not knowing. Whatever offense you’ve commited, you should confess according to dhamma.’ They should exhort her like this: ‘Long-lived one, this dhamma is rare, and very difficult to encounter. When the precepts are being recited, you don’t respect them, don’t direct your mind, are not eager, don’t pay attention, are not focused, don’t lend an ear, and don’t exert your attention to hear the dhamma.’ This is a pācittiya.

Pācittiya 67

If a bhikkhunī uses bone, ivory, or horn to make a needle case, when it’s finished it should be broken, and it’s a pācittiya.

Pācittiya 68

If a bhikkhunī makes a large wooden bed, the legs should be eight fingerbreadths of the Buddha in height, without the part that’s inserted in the wood of the frame. If she makes them higher, they should be cut off, and it’s a pācittiya.

Pācittiya 69

If a bhikkhunī stuffs the sangha’s beds and seats with grass, wood, or cotton down, it should be taken out, and it’s a pācittiya.

Pācittiya 70

If a bhikkhunī makes a sitting mat, it should be made according to the measurements. These are the measurements: two handspans of the Buddha in length, 1.5 handspans in width. To the length and the width, one handspan should be added. If she makes it larger, it should be cut off, and it’s a pācittiya.

Recite the eighth summary verse:

Wound-covering, the Buddha’s robe measurements,

Garlic, shaving, washing, patting with the hand,

Cooking food oneself, sprinkling water,

Fresh grass, throwing over a wall.

Pācittiya 71

If a bhikkhunī makes a wound-covering cloth, it should be made according to the measurements. These are the measurements: four handspans of the Buddha in length, two handspans in width. If she makes it larger, it should be cut off, and it’s a pācittiya.

Pācittiya 72

If a bhikkhunī makes a robe according to the Buddha’s robe measurements or larger, it’s a pācittiya. These are the Buddha’s robe measurements: 10 handspans of the Buddha in length, six handspans in width. These are the Buddha’s robe measurements.

Pācittiya 73

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

Pācittiya 74

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

Pācittiya 75

If a bhikkhunī washes herself, she should limit it to two finger joints. If she exceeds that, it’s a pācittiya.

Pācittiya 76

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

Pācittiya 77

If a bhikkhunī cooks fresh food with her own hands, it’s a pācittiya.

Pācittiya 78

If a bhikkhunī sprinkles water on a senior monastic, it’s a pācittiya.

Pācittiya 79

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

Pācittiya 80

If a bhikkhunī, without investigating properly, just throws excrements over a wall, it’s a pācittiya.

Recite the ninth summary verse:

Five rules about being alone,

Four about whispering into the ear,

If the mind is angry,

Beating the chest when in disharmony with all.

Pācittiya 81

If a bhikkhunī stands alone with a man in a secluded place, it’s a pācittiya.

Pācittiya 82

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

Pācittiya 83

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

Pācittiya 84

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

Pācittiya 85

If a bhikkhunī stays alone in a room, it’s a pācittiya.

Pācittiya 86

If a bhikkhunī whispers into a man’s ear, it’s a pācittiya.

Pācittiya 87

If a bhikkhunī lets a man whisper into her ear, it’s a pācittiya.

Pācittiya 88

If a bhikkhunī whispers into a bhikkhu’s ear, it’s a pācittiya.

Pācittiya 89

If a bhikkhunī lets a bhikkhu whisper into her ear, it’s a pācittiya.

Pācittiya 90

If a bhikkhunī out of anger beats her own chest and gives rise to pain, it’s a pācittiya.

Recite the 10th summary verse:

Cursing, not investigating a matter,

Sitting on a bed, made of tree gum,

Four rules about lay houses,

Looking after the sick, not lying down together.

Pācittiya 91

If a bhikkhunī curses her own monastic life, it’s a pācittiya.

Pācittiya 92

If a bhikkhunī doesn’t thoroughly investigate a matter, and reproves others, it’s a pācittiya.

Pācittiya 93

If a bhikkhunī, in a secluded, dark place, sits or lies on a bed or seat without investigating, it’s a pācittiya.

Pācittiya 94

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

Pācittiya 95

If a bhikkhunī speaks on the dhamma in a lay house, and when leaving doesn’t inform the owner to collect the bedding, it’s a pācittiya.

Pācittiya 96

If a bhikkhunī just sits on a bed or seat in a lay house when the owner hasn’t allowed it yet, it’s a pācittiya.

Pācittiya 97

If a bhikkhunī just sits down in a lay house without asking the owner, it’s a pācittiya. The vibhaṅga says: If a bhikkhunī just stays overnight in a lay house without asking the owner, it’s a pācittiya.*

Pācittiya 98

If a bhikkhunī knows that another bhikkhunī has been staying at a lay house first, and she arrives later and makes her leave, it’s a pācittiya.

Pācittiya 99

If a bhikkhunī sees that the students close to her and the students depending on her are sick, and doesn’t take care of them, it’s a pācittiya.

Pācittiya 100

If two bhikkhunīs lie down together on one bed, it’s a pācittiya.

Recite the 11th summary verse:

Two rules about the rains retreat, two about danger,

Deva temples, not enough vassa,

Taking on students, two rules about married women,

The sangha hasn’t given (allowance) without limit yet.

Pācittiya 101

If a bhikkhunī, during the rains retreat before the invitation ceremony, wanders among the people, it’s a pācittiya.

Pācittiya 102

If a bhikkhunī, when the rains retreat is over, doesn’t leave her old place and wander among the people, it’s a pācittiya.

Pācittiya 103

If a bhikkhunī knows that there are criminals in a dangerous place between kingdoms, and wanders there, it’s a pācittiya.

Pācittiya 104

If a bhikkhunī knows that in a place there are dangers from tigers, wolves or lions, and wanders there, it’s a pācittiya.

Pācittiya 105

If a bhikkhunī goes to a deva temple to engage in debates, it’s a pācittiya.

Pācittiya 106

If a bhikkhunī, who doesn’t have 12 vassa yet, gives others the going forth and the full ordination, it’s a pācittiya.

Pācittiya 107

If a bhikkhunī just takes on students when the sangha hasn’t carried out the procedure for taking on students yet, it’s a pācittiya.

Pācittiya 108

If a bhikkhunī knows that a married woman isn’t 12 years old yet, and gives her the going forth, it’s a pācittiya.

Pācittiya 109

If a bhikkhunī knows that a married woman is 12 years old, and gives her the full ordination without giving her the sikkhamānā rules, it’s a pācittiya.

Pācittiya 110

If a bhikkhunī just takes on many people, when the sangha hasn’t carried out the procedure for taking on students without limit yet, it’s a pācittiya.

Recite the 12th summary verse:

Ordaining a pregnant woman, not teaching,

Not protecting, not taking away,

Two rules about girls, a bad person,

Excessively grieving, two about the six rules.

Pācittiya 111

If a bhikkhunī gives the going forth to a pregnant woman, it’s a pācittiya.

Pācittiya 112

If a bhikkhunī gives someone the going forth and the full ordination, and doesn’t teach her, it’s a pācittiya. The vibhaṅga says: If a bhikkhunī gives someone the going forth and the full ordination, and doesn’t teach her the precepts, it’s a pācittiya.*

Pācittiya 113

If a bhikkhunī gives someone the going forth and the full ordination, and doesn’t support and protect her, it’s a pācittiya.

Pācittiya 114

If a bhikkhunī gives someone the going forth and doesn’t take her away with her, it’s a pācittiya.

Pācittiya 115

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

Pācittiya 116

If a bhikkhunī knows that a girl is 20, doesn’t give her the two-year training in the six rules and the six supplementary rules, and just gives her the full ordination, it’s a pācittiya.

Pācittiya 117

If a bhikkhunī knows that a woman has a bad character and enjoys quarreling, and gives her the going forth, it’s a pācittiya. The vibhaṅga adds: and the full ordination.*

Pācittiya 118

If a bhikkhunī knows that a woman is excessively grieving, and gives her the going forth, it’s a pācittiya.

Pācittiya 119

If a bhikkhunī knows that a woman hasn’t completed the two-year training in the six rules and the six supplementary rules yet, and gives her the full ordination, it’s a pācittiya.

Pācittiya 120

If a bhikkhunī knows that a woman has completed the two-year training in the six rules and the six supplementary rules, and doesn’t give her the full ordination, it’s a pācittiya.

Recite the 13th summary verse:

Not released, ‘Give me a robe’,

Relinquishing, accepting every year,

Consent, half-month, without monks,

Rains retreat, invitation ceremony, scolding.

Pācittiya 121

If a bhikkhunī knows that a woman’s husband hasn’t released her yet, and gives her the going forth, it’s a pācittiya.

Pācittiya 122

If a bhikkhunī knows that a woman hopes to receive the full ordination and tells her: ‘If you give me a robe, I’ll give you the full ordination’, it’s a pācittiya.

Pācittiya 123

If a bhikkhunī tells a lay woman: ‘You should relinquish your family property. I’ll give you the going forth’, and if when (the woman) has acted according to her instructions, she doesn’t give her the going forth, it’s a pācittiya.

Pācittiya 124

If a bhikkhunī gives the going forth and the full ordination to someone every year, it’s a pācittiya.

Pācittiya 125

If a bhikkhunī gives consent the previous day, it’s a pācittiya.

Pācittiya 126

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

Pācittiya 127

If a bhikkhunī carries out the uposatha in a place without bhikkhus, it’s a pācittiya.

Pācittiya 128

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

Pācittiya 129

If a bhikkhunī, when the rains retreat is finished, doesn’t carry out the invitation ceremony with both sanghas regarding the three things, it’s a pācittiya.

Pācittiya 130

If a bhikkhunī criticizes the sangha, it’s a pācittiya.

Recite the 14th summary verse:

Abusing the sangha, five rules on being stingy:

Praise, families, monasteries, food, and dhamma,

Eating again, caring for children,

Bathing skirt, having someone wash a robe.

Pācittiya 131

If a bhikkhunī abuses the sangha, it’s a pācittiya.

Pācittiya 132

If a bhikkhunī sees someone else being praised, and gets jealous, it’s a pācittiya.

Pācittiya 133

If a bhikkhunī is stingy with families, it’s a pācittiya.

Pācittiya 134

If a bhikkhunī is stingy with monasteries, it’s a pācittiya.

Pācittiya 135

If a bhikkhunī is stingy with offerings, drinks, and food, it’s a pācittiya.

Pācittiya 136

If a bhikkhunī is stingy with the dhamma, it’s a pācittiya.

Pācittiya 137

If a bhikkhunī eats again after having eaten, it’s a pācittiya.

Pācittiya 138

If a bhikkhunī cares for someone else’s child, it’s a pācittiya.

Pācittiya 139

If a bhikkhunī doesn’t keep a bathing skirt, it’s a pācittiya.

Pācittiya 140

If a bhikkhunī has a washer wash a robe, it’s a pācittiya.

Recite the 15th summary verse:

Senior monastic, a renunciate’s robe,

Two rules about menstrual robes, asking from someone,

Not removing together, not distributing,

Quarreling, not informing, learning magic.

Pācittiya 141

If a bhikkhunī exchanges a robe with a more senior monastic, it’s a pācittiya.

Pācittiya 142

If a bhikkhunī just gives a renunciate’s dhamma robe to a lay person, it’s a pācittiya.

Pācittiya 143

If a bhikkhunī doesn’t keep a menstrual robe, it’s a pācittiya.

Pācittiya 144

If a bhikkhunī privately uses the sangha’s menstrual robe, it’s a pācittiya.

Pācittiya 145

If a bhikkhunī knows that someone is poor, and asks them for the kaṭhina robe, it’s a pācittiya.

Pācittiya 146

If a bhikkhunī doesn’t remove the kaṭhina robe together with the others, it’s a pācittiya.

Pācittiya 147

If a bhikkhunī doesn’t distribute robes together with the others, it’s a pācittiya.

Pācittiya 148

If a bhikkhunī knows she has the ability, sees other bhikkhunīs quarrel, and doesn’t advise them to end it, it’s a pācittiya.

Pācittiya 149

If a bhikkhunī departs from her residence and doesn’t inform anyone, it’s a pācittiya.

Pācittiya 150

If a bhikkhunī learns magic arts from a lay person, it’s a pācittiya.

Recite the 16th summary verse:

Teaching magic arts, selling flour,

Chores, making other bhikkhunīs (work),

Spinning thread, weaving, walking with an umbrella,

Shoes, wound, ordaining a prostitute.

Pācittiya 151

If a bhikkhunī teaches magic arts to a lay person, it’s a pācittiya.

Pācittiya 152

If a bhikkhunī sells flour to eat, it’s a pācittiya.

Pācittiya 153

If a bhikkhunī does household chores for lay people, it’s a pācittiya.

Pācittiya 154

If a bhikkhunī has other bhikkhunīs move seats and beds around, and makes them exhausted, it’s a pācittiya.

Pācittiya 155

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

Pācittiya 156

If a bhikkhunī weaves herself, it’s a pācittiya.

Pācittiya 157

If a bhikkhunī walks around holding an umbrella, it’s a pācittiya.

Pācittiya 158

If a bhikkhunī wears colorful shoes, it’s a pācittiya.

Pācittiya 159

If a bhikkhunī has a wound on her arm, and makes someone wrap and unwrap it repeatedly, it’s a pācittiya.

Pācittiya 160

If a bhikkhunī gives the going forth to a prostitute, it’s a pācittiya.

Recite the 17th summary verse:

A bhikkhunī may not massage her body:

Five rules about different people,

Perfume, sesame, and water (massage),

Just asking, worldly adornments.

Pācittiya 161

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

Pācittiya 162

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

Pācittiya 163

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

Pācittiya 164

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

Pācittiya 165

If a bhikkhunī has a non-Buddhist renunciate woman massage her body, it’s a pācittiya.

Pācittiya 166

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

Pācittiya 167

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

Pācittiya 168

If a bhikkhunī has someone massage her body with water, it’s a pācittiya.

Pācittiya 169

If a bhikkhunī just asks a question without requesting permission, it’s a pācittiya.

Pācittiya 170

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

Recite the 18th summary verse:

Leading another, dancing, singing, music,

Going out alone to defecate or urinate,

Brush, fine comb, coarse comb, three, a wig,

The 180 pācittiya offenses.

Pācittiya 171

If a bhikkhunī leads another by the hand while bathing in a river, it’s a pācittiya.

Pācittiya 172

If a bhikkhunī dances herself, or teaches others to dance, it’s a pācittiya.

Pācittiya 173

If a bhikkhunī sings songs, it’s a pācittiya.

Pācittiya 174

If a bhikkhunī makes music, it’s a pācittiya.

Pācittiya 175

If a bhikkhunī leaves the monastery alone and defecates and urinates in an empty dwelling, it’s a pācittiya.

Pācittiya 176

If a bhikkhunī keeps a brush made of the roots of aromatic herbs, it’s a pācittiya.

Pācittiya 177

If a bhikkhunī keeps a fine comb, it’s a pācittiya.

Pācittiya 178

If a bhikkhunī keeps a coarse comb, it’s a pācittiya.

Pācittiya 179

If a bhikkhunī uses the things of the three previous rules, it’s a pācittiya.

Pācittiya 180

If a bhikkhunī keeps a wig adornment, it’s a pācittiya.

Venerables, I’ve recited the 180 pācittiya rules. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this.

11 Pātidesanīya Rules

Venerables, these 11 pātidesanīya rules are recited every half-month in the precepts sutta.

Recite the summary verse:

Milk, curds, fresh butter,

Ghee, oil, sugar, honey,

Fish, meat, dried meat,

Obtaining from a family in training.

Pātidesanīya 1–10

If a bhikkhunī, who isn’t sick, goes to lay houses and asks for milk for herself, or has someone ask, and drinks it, that bhikkhunī should return to the residence outside the village, go to the bhikkhunīs, and tell each of them individually: ‘Venerable, I’ve committed a bad offense to be confessed, that shouldn’t be done. I now confess and repent.’ This is called a pātidesanīya offense.

Pātidesanīya 1

Milk

Pātidesanīya 2

Curds

Pātidesanīya 3

Fresh butter

Pātidesanīya 4

Ghee

Pātidesanīya 5

Oil

Pātidesanīya 6

Sugar

Pātidesanīya 7

Honey

Pātidesanīya 8

Fish

Pātidesanīya 9

Meat

Pātidesanīya 10

Dried meat

Pātidesanīya 11

If a bhikkhunī knows that there’s a family in training for whom the sangha has carried out the formal act for families-in-training, and that bhikkhunī, without having first received an invitation, just goes to that family, accepts food with her own hands, and eats it, that bhikkhunī should return to the residence outside the village, go to the bhikkhunīs, and tell each of them individually: ‘Venerable, I’ve committed a bad offense to be confessed, that shouldn’t be done. I now confess and repent.’ This is called a pātidesanīya offense.

Venerables, I’ve recited the 11 pātidesanīya rules. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times). The venerables are pure herein, therefore you’re silent. I now remember it like this.

102 Sekhiya Rules

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

Recite the general summary verse:

Neat robes, food, and appearance,

Good deportment in lay houses

Guarding the bowl, except for sick people,

Snot, saliva, a tree taller than a person.

Sekhiya 1

Wearing the skirt neatly should be trained.

Sekhiya 2

Not too high.

Sekhiya 3

Not too low.

Sekhiya 4

Not like an elephant’s trunk.

Sekhiya 5

Not like a snake’s head.

Sekhiya 6

Not like a palm tāla.* leaf.

Sekhiya 7

Not wearing the skirt in the shape of a ball of beans should be trained.

Sekhiya 8

Wearing the five robes neatly should be trained.

Sekhiya 9

Not too high.

Sekhiya 10

Not too low.

Sekhiya 11

Wrapped around well and straight.

Sekhiya 12

Covering (the body) well and straight.

Sekhiya 13

Speaking in a quiet voice.

Sekhiya 14

Not to enter lay houses looking up should be trained.

Sekhiya 15

Not to go to lay houses when menstruating should be trained.

Sekhiya 16

Not with the head covered.

Sekhiya 17

Not with the robe pulled up on one side.

Sekhiya 18

Not with the robe pulled up on both sides.

Sekhiya 19

Not with the arms akimbo.

Sekhiya 20

Not to enter lay houses putting one’s arm around someone else’s shoulders should be trained.

Sekhiya 21

Not squatting.

Sekhiya 22

Not on tiptoes.

Sekhiya 23

Not dancing.

Sekhiya 24

Not walking while tilting the feet.

Sekhiya 25

Not to enter lay houses with a protruding body should be trained.

Sekhiya 26

Not swaying the body.

Sekhiya 27

Not swinging the arms.

Sekhiya 28

Not swaying the head.

Sekhiya 29

Not jostling with the shoulders.

Sekhiya 30

Not to enter lay houses holding hands should be trained.

Sekhiya 31

Not to sit in lay houses when not invited to sit down yet should be trained.

Sekhiya 32

Not to sit in lay houses without investigating properly should be trained.

Sekhiya 33

Not to sit in lay houses with a relaxed body should be trained.

Sekhiya 34

Not to put one foot on the other in lay houses.

Sekhiya 35

Not to overlap the inner ankles.

Sekhiya 36

Not to overlap the outer ankles.

Sekhiya 37

Not to draw the feet back hastily.

Sekhiya 38

Not to stretch the legs out long.

Sekhiya 39

Not to expose the body should be trained.

Sekhiya 40

To receive food respectfully should be trained.

Sekhiya 41

Not to accept rice until the bowl is full…

Sekhiya 42

Sekhiya 43

Sekhiya 44

To leave (the space of) a bent finger, and accept food mindfully should be trained.

Sekhiya 45

Not to hold the bowl up when the food servers haven’t reached one yet should be trained.

Sekhiya 46

Not to put the bowl on top of the food should be trained.

Sekhiya 47

To eat respectfully should be trained.

Sekhiya 48

Not in an excessively small ball.

Sekhiya 49

Not in an excessively large ball.

Sekhiya 50

To eat with well-rounded (balls) should be trained.

Sekhiya 51

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

Sekhiya 52

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

Sekhiya 53

Not to cover the curries and vegetables with rice.

Sekhiya 54

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

Sekhiya 55

Not to cluck with the tongue.

Sekhiya 56

Not to eat chewing loudly. This is the parallel to the capucapu rule in the Pāli vinaya.*

Sekhiya 57

Not to eat breathing out.

Sekhiya 58

Not to eat blowing air.

Sekhiya 59

Not to scatter food with the hand.

Sekhiya 60

Not to disparage the food.

Sekhiya 61

Not to eat stuffing the cheeks.

Sekhiya 62

Not to bite off halves when eating should be trained.

Sekhiya 63

Not to eat sticking out the tongue should be trained.

Sekhiya 64

Not to make a stupa shape with food should be trained.

Sekhiya 65

Not to lick the hand.

Sekhiya 66

Not to lick the bowl.

Sekhiya 67

Not to shake the hand.

Sekhiya 68

Not to shake the bowl.

Sekhiya 69

To eat continuously looking at the bowl should be trained.

Sekhiya 70

Not to look at the bowl of the person sitting next to one with a mind of disdain should be trained.

Sekhiya 71

Not to take up a pitcher of clean water with a dirty hand should be trained.

Sekhiya 72

Not to throw away the bowl-washing water at a lay house unless one has asked the owner should be trained.

Sekhiya 73

Not to put leftover food into bowl-washing water should be trained.

Sekhiya 74

Not to put the bowl on the ground without a stand should be trained.

Sekhiya 75

Not to wash the bowl while standing should be trained.

Sekhiya 76

Not to put down the bowl at a dangerous edge.

Sekhiya 77

And not to scoop up water against the stream.

Sekhiya 78

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

Sekhiya 79

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

Sekhiya 80

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

Sekhiya 81

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

Sekhiya 82

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

Sekhiya 83

Not to someone with the head covered.

Sekhiya 84

Not to someone with their clothes pulled up on one side.

Sekhiya 85

Not to someone with their clothes pulled up on both sides.

Sekhiya 86

Not to someone with their arms akimbo.

Sekhiya 87

Not to teach dhamma to someone with their arm around someone else’s shoulders, unless they’re sick, should be trained.

Not to someone in a vehicle.

Sekhiya 88

On an elephant.

Sekhiya 89

On a horse.

Sekhiya 90

On a cart.

Sekhiya 91

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

Sekhiya 92

Not to someone wearing wooden sandals, boots, and shoes.

Sekhiya 93

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

Sekhiya 94

Not to someone wearing a hat.

Sekhiya 95

Wearing a crown.

Sekhiya 96

Or making a Buddha’s protuberance out of hair. I.e. with a topknot.*

Sekhiya 97

Not to someone with their head wrapped.

Sekhiya 98

Not to teach dhamma to someone wearing a crown of flowers, unless they’re sick, should be trained.

Sekhiya 99

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

Sekhiya 100

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

Sekhiya 101

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

Sekhiya 102

Not to climb up a tree that’s taller than a person, unless there are difficulties, should be trained.

Venerables, I’ve recited these many training rules. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this.

Seven Adhikaraṇasamathas

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

Recite the summary verse:

Presence and memory,

Non-confusion and seeking offenses,

The speech of many people and admitting oneself,

And covering with grass end the sanghas’s disputes.

Adhikaraṇasamatha 1

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

Adhikaraṇasamatha 2

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

Adhikaraṇasamatha 3

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

Adhikaraṇasamatha 4

What should be dealt with by a removal due to a character of seeking offenses, will be dealt with by a removal due to a character of seeking offenses.

Adhikaraṇasamatha 5

What should be dealt with by a removal through the speech of many people, will be dealt with by a removal through the speech of many people.

Adhikaraṇasamatha 6

What should be dealt with by a removal through what they’ve admitted, will be be dealt with by a removal through what they’ve admitted.

Adhikaraṇasamatha 7

What should be dealt with by a removal through covering with grass, will be dealt with by a removal through covering with grass.

If disputes have arisen, they’ll be settled through these seven principles, in line with the Great Teacher’s instruction, according to dhamma and vinaya.

Venerables, I’ve recited the seven rules for settling disputes. Now I ask the venerables: ‘Are you pure herein?’ (Repeat three times.) The venerables are pure herein, therefore you’re silent. I now remember it like this.

Conclusion

Venerables, I’ve recited the introduction to the precepts sutta, I’ve recited the eight pārājika rules, the 20 saṅghādisesa rules, the 33 nissaggiya pācittiya rules, the 180 pācittiya rules, the 11 pātidesanīya rules, the many training rules, and the seven rules for settling disputes. This is what the Tathāgata, the perfectly enlightened one has recited and included in the precepts sutta. If there are still other rules that accord with the dhamma, and that agree with this, they all should be practised and trained in. You should gather together, happy, without quarreling, with one mind and one recitation, mixing like water and milk, striving with brilliance in the Great Teacher’s noble teaching, which leads to a peaceful and happy abiding. Don’t be negligent. This should be practised and trained in.

Concluding Verses

Endurance is the highest effort by which one can attain nibbāna.

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

This is what Vipassī Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

People with clear eyes avoid the dangerous road, and can reach the peaceful, hidden place.

Wise people have arisen in the world who can dwell away from evil.

This is what Sikhī Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

Not disparaging and not harming, well protected in the precepts sutta,

Knowing moderation in food and drink, and in the use of bedding,

Striving for the superior concentration, this is the teaching of the Buddhas.

This is what Vessabhū Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

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

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

Shouldn’t oppose other people, and not observe what is or isn’t being done.

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

This is what Kakusandha Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

Not attaching to a concentrated mind, striving for the quiet place,

One can rescue oneself, be free from sorrow, and make mindfulness last long.

If one can be kind and generous, one’s merit increases and enmity ends by itself.

Practising the good and abandoning all evil, delusion ceases and one reaches nibbāna.

This is what Koṇāgamana Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

Not doing all evil, practising all good,

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

This is what Kassapa Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

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

Protecting the mind is good, protecting everything is the best.

A bhikkhu who protects everything, will be liberated from much suffering.

Well-protected in speech, and well-protected in the mind,

Not doing any evil with the body, constantly purifying the three courses of action,

One who can follow this, is on the path practised by the great sages.

This is what Sakyamuni Tathāgata, the perfectly enlightened one, recited as his precepts sutta.

Vipassī, Sikhī, Vessabhū, Kakusandha,

Koṇāgamana, Kassapa, and Sakyamuni,

Those gods among gods, those supremely tamed ones,

The seven Buddhas, the heros, protectors of the world,

Endowed with fame and praise, all taught these precepts.

These Buddhas and their disciples, all honored these precepts.

Because of honoring the precepts sutta, they attained the supreme fruit.

You should seek renunciation, and strive in the Buddha’s teaching,

Overcoming the army of birth and death, like an elephant breaking down a grass hut.

In this dhamma and vinaya, never be negligent.

You can exhaust the ocean of defilements, and reach the end of suffering.

With this recitation of the precepts sutta, carry out the uposatha in harmony.

Honor the precepts together, like a yak loves its tail.

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

For the welfare of all beings, may all attain the Buddha’s path.”

Mūlasarvāstivāda Bhikkhunī Precepts Sutta.