Bhikkhunī Pātimokkha

Taisho vol.23, no.1437

Sarvāstivāda Bhikkhunī Pātimokkha, one fascicle.

Compiled by the renunciate Shi Faxian at Changgan Temple during the Song dynasty.

Preliminaries

Section on reciting the dhamma.

“Venerables, may the bhikkhunī sangha listen. The first month of the winter season has already passed, except for one night. One night and three months remain. Old age and death are drawing near, and the Buddha’s dhamma will extinguish.

Second section on teaching the precepts.

Venerables, to realize the path, strive single-mindedly with diligence. Why? Because the Buddhas have striven single-mindedly with diligence, they’ve realized unsurpassed perfect enlightenment, let alone the other wholesome path-factors.

Third section on assembling together.

Those who haven’t received the full ordination yet have already left. The sangha is now in harmony. What are we doing first? (One person answers: ‘The uposatha recitation of the pātimokkha.’) Venerables, announce the consent and purity of the bhikkhunīs who haven’t come.

Introductory Verses

Fourth section on veneration.

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 taught 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.

Introduction

Fifth section on the harmonious group.

Venerables, may the bhikkhunī sangha listen. Today is the uposatha recitation of the pātimokkha of the 15th day. If the right time has come for the sangha, may the sangha approve. The sangha single-mindedly carries out the uposatha recitation of the pātimokkha. This is the motion.

Sixth section on the purity of the group.

Venerables, now we’ll carry out the uposatha recitation of the pātimokkha together. The sangha should listen single-mindedly and attentively. Those who have an offense should disclose it. Those who don’t have an offense should remain silent. By your silence I’ll know that the venerables are pure. As though each bhikkhunī was questioned one by one, when I ask three times in the midst of this bhikkhunī sangha, it’s the same. If there’s a bhikkhunī who, when I ask like this the third time in the midst of the bhikkhunī sangha, remembers that she has an offense but doesn’t disclose it, she incurs the offense of intentional lying. Venerables, the Buddha has said that the offense of intentional lying is something that obstructs the path. A bhikkhunī who desires purification herein and remembers an offense, should disclose it. Disclosing it leads to peace. Not disclosing it increases the offense.

Venerables, I’ve recited the introduction to the pātimokkha. Now I ask the venerables: ‘Are you pure herein?’ A second and a third time, I ask this. ‘Are you pure herein?’ The venerables are pure herein, therefore you’re silent. This matter is remembered thus.

Eight Pārājika Rules

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

Pārājika 1

If a bhikkhunī undertakes the bhikkhunī training and rules, doesn’t give up the precepts, doesn’t disclose her weakness in the precepts, and engages in sexual intercourse even together with an animal, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 2

If a bhikkhunī in a village or an empty place takes what isn’t given, what would be called ‘stealing an item’, so that because of taking the item that wasn’t given the king or his retinue would either arrest, kill, bind, banish, or make her pay a fine in gold, and say: ‘You child, you criminal, you fool!’, if she takes the item that wasn’t given in this way, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 3

If a bhikkhunī takes the life of a human being or a human-like being, intentionally and with her own hands, or by giving someone a knive, or by teaching death and praising death, saying: ‘You, what use is this bad life? Death is better than living!’ and goes along with that person’s thoughts to delight in death, and with all kinds of reasons she teaches death and praises death, and if that person dies because of that, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 4

If a bhikkhunī, not knowing and seeing, vainly, without a superhuman state, says about herself: ‘I know in this way, I see in this way’, and that bhikkhunī at a later time, whether questioned or not questioned, (says:) ‘Because of craving for gains, I, not knowing said I know, not seeing said I see. It was empty, deceited, false speech’, except in a case of superiority conceit, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 5

If a bhikkhunī with a defiled mind allows a man with a defiled mind, having removed her robes, to rub her up and down below the hairline and above the wrists and the knees, to pull, push, press, and pinch her, to lift her up and set her down, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 6

If a bhikkhunī with a defiled mind allows a man with a defiled mind to hold her hand, hold her robes, stands together, talks together, makes an appointment, enters a secluded place, waits for the man to come, and gives her body, like a lay woman, if by these eight things, she shows the signs of craving and attachment, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 7

If a bhikkhunī knows that another bhikkhunī has committed a grave offense, and conceals it for even one night, and when this bhikkhunī knows that the other bhikkhunī has either disrobed, or stayed on, or been expelled, or left, and later says: ‘I already knew earlier that that bhikkhunī had committed such-and-such an offense, but I didn’t want to bring it up myself, nor tell the sangha. Maybe people would’ve said: “How can a younger sister disgrace her older sister?”’, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Pārājika 8

If a bhikkhunī knows that a bhikkhu has been expelled by a unanimous, harmonious sangha according to dhamma for not seeing (an offense), that he’s alone without a second person, without a companion, without an associate, but doesn’t stop and doesn’t desist, and she goes and follow him, the bhikkhunīs should admonish that bhikkhunī: ‘That bhikkhu has been expelled by a unanimous, harmonious sangha according to dhamma for not seeing (an offense), and he’s alone without a second person, without a companion, without an associate, but doesn’t stop and doesn’t desist. Don’t follow that bhikkhu.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to this matter and doesn’t give it up, the bhikkhunīs should admonish her a second and a third time to make her give up this matter. If she gives it up at the second or third admonishment, it’s fine. If not, that bhikkhunī commits a pārājika, and shouldn’t live in community.

Venerables, the eight pārājika rules have been recited. If a bhikkhunī has committed any of these offenses, that bhikkhunī may not live in community, and may not carry out matters together with the others. As before, so also afterwards. i.e. she reverts to a lay person, as before.* That bhikkhunī commits a pārājika and shouldn’t live in community. Now I ask the venerables: ‘Are you pure herein?’ A second and third time, I ask this: ‘Are you pure herein?’ The venerables are pure herein, therefore you’re silent. This matter is remembered thus.

17 Saṅghādisesa Rules

Venerables, these 17 saṅghādisesa rules are recited every half-month in the pātimokkha.

Saṅghādisesa 1

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

Saṅghādisesa 2

If a bhikkhunī, out of unwholesome anger, slanders a bhikkhunī who hasn’t committed a pārājika with an unfounded pārājika offense, wanting to destroy her monastic life, and if that bhikkhunī at a later time, whether questioned or not questioned, (makes it) known that that matter was unfounded, and that she said it because she was harboring anger, that act is an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 3

If a bhikkhunī, out of unwholesome anger, takes an aspect, or something similar to an aspect, of a different matter, and slanders a bhikkhunī with a pārājika offense, wanting to destroy her monastic life, and if that bhikkhunī at a later time, whether questioned or not questioned, (makes it) known that it was an aspect, or something similar to an aspect, (of a different matter), and that she said it because she was harboring anger, that act is an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 4

If a bhikkhunī, with a defiled mind, takes food with her own hand from a man with a defiled mind, that act is an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 5

If a bhikkhunī says to another bhikkhunī: ‘If you don’t have a defiled mind, take food with your own hand from a man with a defiled mind, and eat it. If you use it as you want, what can that do to you?’, that act is an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 6

If a bhikkhunī crosses a river and spends the night alone on the other bank, whether at night or during the day, whether in a different village or in a different territory, that act is an immediate saṅghādisesa, from which one can repent. This rule is split into four parts in the vibhaṅga. The pātimokkha only contains the fourth part.*

Saṅghādisesa 7

If a bhikkhunī, relying on someone else’s authority, speaks with someone, that act is an immediate saṅghādisesa, from which one can repent. The vibhaṅga has a much longer rule that makes it clear that this is a parallel to the “going to court” rules in other vinayas. The point is that the bhikkhunī uses the authority of a king, a judge, or another powerful person to threaten others.*

Saṅghādisesa 8

If a bhikkhunī knows that a criminal woman has been sentenced to death, that the general population knows, and that the king and the guardian haven’t allowed it, and she takes her as a student, that act is an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 9

If a bhikkhunī knows that the harmonious bhikkhunī sangha carried out an expulsion for not seeing (an offense), and without asking the bhikkhunī sangha, without obtaining their consent, she leaves the territory to release her from the expulsion, that act is an immediate saṅghādisesa, from which one can repent.

Saṅghādisesa 10

If a bhikkhunī wants to split the sangha in harmony, strives with skillful means, and holds on to a matter that splits the sangha, the bhikkhunīs should admonish her in this way: ‘Don’t split the sangha in harmony, strive with skillful means, and hold on to a matter that splits the sangha. You should be in harmony with the sangha. A sangha in harmony is happy and doesn’t quarrel, they’re of one mind and one training, mix like water and milk, and are able to live comfortably. You should give up pursuing a matter that splits the sangha.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to this matter and doesn’t give it up, they should admonish her three more times to make her give up this matter. If she gives it up at the third admonishment, it’s fine. If not, that act is a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 11

If a bhikkhunī who pursues a split in the harmonious sangha has other bhikkhunīs with the same intentions helping her, one, two, or many, and they say to the other bhikkhunīs: ‘Don’t admonish that bhikkhunī in this matter. Why? That bhikkhunī speaks the dhamma, and speaks the vinaya. She doesn’t speak against the dhamma, and against the vinaya. Whatever that bhikkhunī says, we wish for. She speaks with knowledge, not without knowledge. Whatever that bhikkhunī says, we wish for, delight in, and approve of,’ the bhikkhunīs should admonish those bhikkhunīs helping her in this way: ‘Don’t say this: “That bhikkhunī speaks the dhamma, and speaks the vinaya. She doesn’t speak against the dhamma, and against the vinaya. Whatever that bhikkhunī says, we wish for. She speaks with knowledge, not without knowledge. Whatever that bhikkhunī says, we wish for, delight in, and approve of.” Don’t help to pursue a matter that splits the sangha. You should support harmony in the sangha. A harmonious sangha is happy and doesn’t quarrel, they’re of one mind and one training, mix like water and milk, and are able to live comfortably.’ When the bhikkhunīs admonish them in this way, and they hold firmly on to this matter and don’t give it up, they should admonish them three more times to make them give up this matter. If they give it up at the third admonishment, it’s fine. If not, that act is a saṅghādisesa after three admonishments, from which one can repent.

Saṅghādisesa 12

If bhikkhunīs who are supported by a village, engage in unwholesome conduct and corrupt families, and that is seen by, heard by, and known to everyone, the bhikkhunīs should speak to them in this way: ‘You engage in unwholesome conduct and corrupt families, and that is seen by, heard by, and known to everyone. Go away! You shouldn’t live here.’ If those bhikkhunīs say to the other bhikkhunīs: ‘The bhikkhunīs act out of desire, anger, fear and delusion. Why? There are also other bhikkhunīs with the same offense. Some of them are expelled, some aren’t expelled,’ the bhikkhunīs should say to those bhikkhunīs: ‘Don’t say this: “The bhikkhunīs act out of desire, anger, fear and delusion.” Why? The bhikkhunīs don’t act out of desire, anger, fear and delusion. You engage in unwholesome conduct and corrupt families, and that is seen by, heard by, and known to everyone. You should give up saying “out of desire, anger, fear and delusion”. Go away! You shouldn’t live here.’ When they admonish them in this way, and they don’t give up this matter, they should admonish them three more times to make them give up this matter. If they give it up at the third admonishment, it’s fine. If not, it’s a saṅghādisesa, from which one can repent.

Saṅghādisesa 13

If there’s a bhikkhunī of bad character and obstinate speech, and when the bhikkhunīs speak about matters according to dhamma, according to vinaya, according to the precepts’ sutta, that bhikkhunī speaks obstinately, doesn’t accept it, and says to the bhikkhunīs: ‘Don’t talk to me about good and bad. I also won’t talk to you about good and bad’, the bhikkhunīs should speak in this way: ‘The bhikkhunīs speak about matters according to dhamma, according to vinaya, according to the precepts’ sutta. Don’t speak obstinately. You should speak following along with us. The bhikkhunīs should speak to you according to dhamma and vinaya. You also should speak to the bhikkhunīs according to dhamma and vinaya. Why? In this way, the assemblies of the Tathāgata obtain growth and benefit, and because of talking to each other and teaching each other, they come out of offenses together. You should give up this matter of speaking obstinately.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to this matter and doesn’t give it up, the bhikkhunīs should admonish her three more times to make her give up this matter. If she gives it up at the third admonishment, it’s fine. If not, it’s a saṅghādisesa, from which one can repent.

Saṅghādisesa 14

If a bhikkhunī, while quarreling with other bhikkhunīs, says: ‘I renounce the Buddha, renounce the dhamma, renounce the sangha, and renounce the precepts. Not just the renunciates that are Sakyan children know the path. There are also other renunciates and brahmins who are conscientious, virtuous, and delight in keeping precepts. I’ll practise the monastic life with them,’ the bhikkhunīs should admonish that bhikkhunī: ‘While quarreling with other bhikkhunīs, don’t say: “I renounce the Buddha, renounce the dhamma, renounce the sangha, and renounce the precepts. Not just the renunciates that are Sakyan children know the path. There are also other renunciates and brahmins who are conscientious, virtuous, and delight in keeping precepts. I’ll practise the monastic life with them.” You should delight in practicing the monastic life in the Buddha’s dhamma, and should abandon your dissatisfied mind.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to this matter and doesn’t give it up, they should admonish her three more times to make her give up this matter. If she gives it up at the third admonishment, it’s fine. If not, it’s a saṅghādisesa, from which one can repent.

Saṅghādisesa 15

If a bhikkhunī, while quarreling with other bhikkhunīs, says: ‘The bhikkhunī sangha acts out of desire, anger, fear, and delusion,’ the bhikkhunīs should admonish her in this way: ‘While quarreling with other bhikkhunīs, don’t say: “The bhikkhunī sangha acts out of desire, anger, fear, and delusion.” Why? The bhikkhunī sangha doesn’t act out of desire, anger, fear, and delusion. You should give up this speech of following desire, anger, fear, and delusion.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to this matter and doesn’t give it up, the bhikkhunīs should admonish her three more times to make her give up this matter. If she gives it up at the third admonishment, it’s fine. If not, it’s a saṅghādisesa, from which one can repent.

Saṅghādisesa 16

If two bhikkhunīs, with the same intentions, engage in unwholesome actions together, have a bad reputation, annoy the bhikkhunī sangha, and cover up each other’s offenses, the bhikkhunīs should admonish them in this way: ‘Don’t, with the same intentions, engage in unwholesome actions together, have a bad reputation, annoy the bhikkhunī sangha, and cover up each other’s offenses. You both should practise separately. If you practise separately, you’ll attain growth in the Buddha’s dhamma. Give up following this bad conduct.’ When the bhikkhunīs admonish them in this way, and they hold firmly on to this matter and don’t give it up, they should admonish them three more times to make them give up this matter. If they give it up at the third admonishment, it’s fine. If not, it’s a saṅghādisesa, from which one can repent.

Saṅghādisesa 17

If a bhikkhunī instructs two other bhikkhunīs: ‘Don’t practise separately, you should practise with the same intentions. If you practise separately, you’ll not attain growth. If you practise with the same intentions, then you’ll attain growth. There are also others like you in the bhikkhunī sangha, but out of anger, the sangha instructs you to practise separately,’ the bhikkhunīs should admonish her in this way: ‘Don’t instruct the two other bhikkhunīs: “Don’t practise separately, you should practise with the same intentions. If you practise separately, you’ll not attain growth. If you practise with the same intentions, then you’ll attain growth. There are also others like you in the sangha, but out of anger, the sangha instructs you to practise separately.” You should give up exhorting them about this wrong conduct.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to this matter and doesn’t give it up, they should admonish her three more times to make her give up this matter. If she gives it up at the third admonishment, it’s fine. If not, it’s a saṅghādisesa, from which one can repent.

Venerables, the 17 saṅghādisesa rules have been recited; nine immediate offenses, and eight after the third admonishment. If a bhikkhunī has committed any of these offenses, she should undergo probation Mānatta* for half a month before both sanghas. If it pleases both sanghas, both sanghas of 20 persons each should rehabilitate that bhikkhunī. If there’s one person less in both sanghas, that bhikkhunī can’t be called rehabilitated, and both sanghas should be criticized. This is how the procedure should be done. Now I ask the venerables: ‘Are you pure herein?’ A second and third time, I ask this: ‘Are you pure herein?’ The venerables are pure herein, therefore you’re silent. This matter is remembered thus.

30 Nissaggiya Pācittiya Rules

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

Nissaggiya Pācittiya 1

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and keeps a spare robe, she may do so for up to 10 days. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 2

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and stays away from any of her five robes even for one night, it’s a nissaggiya pācittiya, unless the sangha has done a formal act.

Nissaggiya Pācittiya 3

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and obtains out-of-season cloth, she may take it with her own hands if she needs it, quickly make (a robe) and determine it. If it’s sufficient, it’s fine. If it’s not sufficient and she still hopes to obtain cloth to complete it, she may store that cloth up to one month. If she stores it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 4

If a bhikkhunī asks for a robe from an unrelated male or female householder and she obtains a robe, it’s a nissaggiya pācittiya, unless there’s a reason. ‘A reason’ means: Her robes have been stolen, lost, burnt, or were washed away. This is called ‘a reason’.

Nissaggiya Pācittiya 5

If a bhikkhunī, when her robes have been stolen, lost, burnt, or were washed away, asks for a robe from an unrelated male or female householder, and is invited to many robes, that bhikkhunī should take an upper and a lower robe. If she takes more, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 6

If an unrelated male or female householder prepares a robe fund for a bhikkhunī and says: ‘With this robe fund, I’ll buy such-and-such a robe for bhikkhunī So-and-so’, and if that bhikkhunī, without having first been invited, just goes to that male or female householder, and says something with the following meaning: ‘You’ve prepared such-and-such a robe fund for me. Buy such-and-such a robe for me,’ in order to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 7

If two unrelated male or female householders each prepare a robe fund for a bhikkhunī and say: ‘With this robe fund, we’ll each buy such-and-such a robe for bhikkhunī So-and-so,’ and if that bhikkhunī, without having first been invited, just goes to those male or female householders, and says something with the following meaning: ‘You’ve each prepared a robe fund. Put it together into one robe for me,’ in order to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 8

If a king, a king’s high official, a brahmin, or a householder sends a messenger with a robe fund for a bhikkhunī, and if that messenger comes to the bhikkhunī and says: ‘Venerable, So-and-so sends this robe fund. You should accept and take it,’ the bhikkhunī should say: ‘According to the bhikkhunī rules, I shouldn’t accept a robe fund. When I need a robe, I obtain a pure cloth. I’ll receive with my own hands, and quickly make into a robe, and keep it.’ If the messenger says to the bhikkhunī: ‘Venerable, is there a manager who can manage things for the bhikkhunīs?’, the bhikkhunī should indicate the manager, either a monastery attendant or a lay follower: ‘This person can manage things for the bhikkhunīs.’ The messenger goes to the manager and says: ‘Take this robe fund and make such-and-such a robe for bhikkhunī So-and-so. When that bhikkhunī needs a robe, you should give the robe.’ Having finished speaking, the messenger returns and tells the bhikkhunī: ‘I’ve instructed them. Venerable, when you need a robe, just go and take it. They’ll give you a robe.’ That bhikkhunī then goes to the manager and asks for the robe, saying: ‘I need a robe.’ Up to three more times, she may ask for it like this. If she obtains the robe, it’s fine. If she doesn’t obtain it, she may go and stand silently in front of the manager for a forth to a sixth time. If when she stands silently for a fourth to a sixth time, she obtains the robe, it’s fine. If she doesn’t obtain the robe, and she seeks to obtain the robe for longer, it’s a nissaggiya pācittiya. If she doesn’t obtain the robe, she should either go herself to the place from where the robe fund was sent, or send a messenger to say: ‘I haven’t obtained anything from the robe fund you sent. You should know that, so your things won’t be lost.’ This is how this matter should be handled.

Nissaggiya Pācittiya 9

If a bhikkhunī takes a jewel with her own hands, or has others take receive it, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 10

If a bhikkhunī uses jewels in all kinds of ways, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 11

If a bhikkhunī engages in all kinds of trades, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 12

If a bhikkhunī, when the bowl she uses is broken with less than five repairs, still asks for a new bowl, in order to get something good, it’s a nissaggiya pācittiya. That that bowl should be given up in the bhikkhunī sangha. The assembly’s most inferior bowl should be given to that bhikkhunī, and she should be instructed in this way: ‘You, bhikkhunī, should keep this bowl until it breaks.’ This is how this matter should be handled.

Nissaggiya Pācittiya 13

If a bhikkhunī asks for thread herself to have it woven by an unrelated weaver, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 14

If unrelated male or female householders have a weaver weave a robe for a bhikkhunī, and if that bhikkhunī, without first having been invited, just goes and says to the weaver: ‘Do you know that this robe is woven for me? Weave it well, weave it very well, weave it wide, weave it cleanly. I’ll give you some compensation,’ and if that bhikkhunī either says this herself, or has others say it, and at a later time either gives food, or money for food, in order to get something good, and she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 15

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

Nissaggiya Pācittiya 16

If a bhikkhunī, ten days before the invitation ceremony, has an urgent robe offer, she should accept it. If the bhikkhunī needs that robe, she should take it with her own hands, and keep it until the robe season. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 17

If a bhikkhunī knows that an item is for the sangha, and she asks for it for herself, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 18

If a bhikkhunī is sick, she’s allowed to take four kinds of oral medicines: ghee, oil, honey, and sugar, keep them overnight, and take them up to seven days. If she takes them longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 19

A bhikkhunī may keep a spare bowl up to one night. If she keeps it longer, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 20

If a bhikkhunī turns in-season cloth into out-of-season cloth and distributes it, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 21

If a bhikkhunī turns out-of-season cloth into in-season cloth and distributes it, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 22

If a bhikkhunī trades a robe with another bhikkhunī, In the vibhaṅga, she trades with a bhikkhu.* and later goes to the bhikkhunī and says: ‘I return your robe, you return mine’, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 23

If many unrelated male and female householders each prepare a robe fund for a bhikkhunī and say: ‘With these robe funds, we’ll each buy such-and-such a robe for bhikkhunī So-and-so,’ and that bhikkhunī, without having been invited first, later goes to those many male and female householders and says: ‘With those robe funds, buy such-and-such a single robe together for me,’ to get something good, and if she obtains the robe, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 24

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

Nissaggiya Pācittiya 25

If a bhikkhunī having asked for one thing then asks for something else, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 26

If a bhikkhunī asks for one thing for the sangha, and uses it for a different purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 27

If a bhikkhunī asks for one thing for herself, and uses it for a different purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 28

If a bhikkhunī asks for one thing for many people, and uses it for a different purpose, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 29

If a bhikkhunī asks for a heavy robe, she should ask for a robe with a value of four coins. If she asks for a more expensive one, it’s a nissaggiya pācittiya.

Nissaggiya Pācittiya 30

If a bhikkhunī asks for a light robe, she should ask for a robe with a value of two and a half coins. If she asks for a more expensive one, it’s a nissaggiya pācittiya.

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

178 Pācittiya Rules

Venerables, these 178 pācittiya rules are recited every half-month in the pātimokkha.

Pācittiya 1

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

Pācittiya 2

If a bhikkhunī comments on another bhikkhunī’s appearance, it’s a pācittiya.

Pācittiya 3

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

Pācittiya 4

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

Pācittiya 5

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

Pācittiya 6

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

Pācittiya 7

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

Pācittiya 8

If a bhikkhunī first herself recommended to give something out, and later says: ‘The bhikkhunīs give out the sangha’s items according to personal friedships’, it’s a pācittiya.

Pācittiya 9

If a bhikkhunī, when the precepts are being recited, says: ‘What’s the use of these miscellaneous and fragmented precepts? When they are being recited every half month, they lead to doubt, regret, irritation, heat, worry, sorrow, and unhappiness for the bhikkhunīs and make them want to disrobe’, and like this belittles and criticizes the precepts, it’s a pācittiya.

Pācittiya 10

If a bhikkhunī cuts down plants lit.: ghost-villages* and seeds, it’s a pācittiya. (10)

Pācittiya 11

If a bhikkhunī angrily criticizes a sangha officer, it’s a pācittiya.

Pācittiya 12

If a bhikkhunī uses a different matter to silence and irritate another, it’s a pācittiya.

Pācittiya 13

If a bhikkhunī lays out the sangha’s bedding, coarse or fine rope-beds, blankets, and mats outdoors, or has others lay them out, for sitting or lying down, and when she leaves neither picks them up herself, nor instructs others to pick them up, it’s a pācittiya.

Pācittiya 14

If a bhikkhunī lays out the sangha’s bedding in the bhikkhunīs’ building, or has others lay it out, for sitting or lying down, and when she leaves neither picks it up herself, nor instructs others to pick it up, it’s a pācittiya.

Pācittiya 15

If a bhikkhunī, angry and dissatisfied, throws (another bhikkhunī) out of the bhikkhunīs’ building herself, or has others throw her out: ‘Fool, go away. You shouldn’t live here,’ it’s a pācittiya, unless there’s a reason.

Pācittiya 16

If a bhikkhunī knows that another has first laid out bedding in the bhikkhunīs’ building, and later comes and lays out (bedding) by force, or has others lay it out: ‘Whoever isn’t happy will leave’, it’s a pācittiya, unless there’s a reason.

Pācittiya 17

If a bhikkhunī, on a multi-level sleeping platform Like bunk beds, but joined together as one large platform, not individual beds.* in the bhikkhunīs’ building, sits or lies down forcefully on a bench or bed with pointed legs, it’s a pācittiya.

Pācittiya 18

If a bhikkhunī knows that there are insects in the water, and uses and pours it on grass or mud herself, or has others use it, it’s a pācittiya.

Pācittiya 19

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

Pācittiya 20

If a bhikkhunī who isn’t sick stays in a welfare shelter, and eats more than once there, it’s a pācittiya. (20)

Pācittiya 21

If a bhikkhunī goes to a lay house, and is invited to many cakes and much flour, that bhikkhunī should take two or three bowlfuls if she needs them. If she takes more, it’s a pācittiya. When she has taken two or three bowlfuls, she should go outside and share with the other bhikkhunīs. This is how the procedure should be done.

Pācittiya 22

If a bhikkhunī eats in a separate group, it’s a pācittiya, unless there’s a reason. ‘A reason’ means: When she’s sick, when making robes, when wandering on the road, when traveling on a boat, when there’s a gathering of a great assembly, when renunciates invite.

Pācittiya 23

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

Pācittiya 24

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

Pācittiya 25

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

Pācittiya 26

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

Pācittiya 27

If a bhikkhunī sits down forcefully in a family that is ‘eating’, it’s a pācittiya.

Pācittiya 28

If a bhikkhunī sits down forcefully alone with one man indoors in a family that is ‘eating’, it’s a pācittiya.

Pācittiya 29

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

Pācittiya 30

If a bhikkhunī intentionally goes to see an army set out, it’s a pācittiya, unless there’s a reason. (30)

Pācittiya 31

If a bhikkhunī has a reason to go to an army and stay overnight, if she stays more than two nights, it’s a pācittiya.

Pācittiya 32

If a bhikkhunī, when staying with the army for two nights, goes to see the weaponry of the troops, the hoisting of a flag or banner, or two armies fighting, it’s a pācittiya.

Pācittiya 33

If a bhikkhunī angrily strikes another bhikkhunī, it’s a pācittiya.

Pācittiya 34

If a bhikkhunī angrily raises her hand against another bhikkhunī, it’s a pācittiya.

Pācittiya 35

If a bhikkhunī knows that another bhikkhunī has committed a saṅghādisesa offense, and conceals it even for one night, it’s a pācittiya.

Pācittiya 36

If a bhikkhunī says to another bhikkhunī: ‘Come, let’s go to the houses together,’ and if that bhikkhunī doesn’t instruct others to give food, and just says: ‘Go away. I’m not happy to sit and talk with you. I’m happy to sit and talk alone’, wanting to annoy her, if she does it for this reason and no other, it’s a pācittiya.

Pācittiya 37

If a bhikkhunī who isn’t sick lights a fire outdoors, whether with grass, wood, cow dung, tree bark, or garbage, whether she lights it herself or has others light it, it’s a pācittiya.

Pācittiya 38

If a bhikkhunī, when the sangha has settled a matter according to dhamma with her consent, later regrets it and says: ‘I shouldn’t have consented’, it’s a pācittiya.

Pācittiya 39

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

Pācittiya 40

If a bhikkhunī says: ‘I understand the meaning of the Buddha’s dhamma like this: When one engages in the things that obstruct the path, they can’t obstruct the path’, the bhikkhunīs should admonish her like this: ‘Don’t say this: “I understand the meaning of the Buddha’s dhamma: When one engages in the things that obstruct the path, they can’t obstruct the path.” Don’t slander the Buddha. Slandering the Buddha isn’t wholesome. The Buddha didn’t say this. The Buddha taught with all kinds of reasons that the things that obstruct the path can obstruct the path. You should give up this unwholesome wrong view.’ When the bhikkhunīs admonish her in this way, and she holds firmly on to it and doesn’t give it up, they should admonish her three more times to make her give up this matter. If she gives it up at the third admonishment, it’s fine. If not, it’s a pācittiya. (40)

Pācittiya 41

If a bhikkhunī knows that another bhikkhunī has said this, hasn’t repented according to dhamma, hasn’t given up this unwholesome wrong view, and has been expelled according to dhamma, and still carries out matters together with her, lives with her, and stays overnight in the same room with her, it’s a pācittiya.

Pācittiya 42

If there’s a sāmaṇerī who says: ‘I understand the meaning of the Buddha’s dhamma: When one engages in sexual desire, it can’t obstruct the path’, the bhikkhunīs should instruct her like this: ‘Don’t say this: “I understand the meaning of the Buddha’s dhamma: When one engages in sexual desire, it can’t obstruct the path.” Don’t slander the Buddha. Slandering the Buddha isn’t wholesome. The Buddha didn’t say this. The Buddha taught with all kinds of reasons that sexual desire can obstruct the path. You should give up this unwholesome wrong view.’ When the bhikkhunīs instruct her like this, and she holds firmly on to this matter and doesn’t give it up, they should instruct her three more times to make her give up this matter. If she gives it up at the third instruction, it’s fine. If not, the bhikkhunīs should say: ‘Sāmaṇerī, from now on you shouldn’t say: “The Buddha is my teacher”, and you also shouldn’t follow the bhikkhunīs around. Other sāmaṇerīs may stay overnight in the same building with the bhikkhunīs. Now you may not do this. Fool, go away! You shouldn’t live here.’ If a bhikkhunī knows of this permanent expulsion of the sāmaṇerī, and still takes her in out of compassion, does things together with her, and stays overnight with her, it’s a pācittiya.

Pācittiya 43

If a bhikkhunī takes jewels or something similar to jewels herself, or instructs others to take them, it’s a pācittiya, unless there’s a reason. ‘A reason’ means: If a jewel or something similar to a jewel is in a sangha building or her residence, she can pick it up thinking: ‘When the owner comes, I’ll return it’. This is how this matter should be handled.

Pācittiya 44

If a bhikkhunī obtains a new robe, she should use one of three colors to stain the robe’s color: blue-green, mud color, or magnolia. If the bhikkhunī doesn’t stain it with these three colors, and wears the new robe, it’s a pācittiya.

Pācittiya 45

If a bhikkhunī bathes more than once a half-month, it’s a pācittiya, unless there’s a reason. ‘A reason’ means: in the last one and a half months of spring, in the first month of summer — these are two and a half months; when it’s very hot, when she’s sick, when it’s windy, when it’s rainy, when she’s working, and when she’s traveling. This is called ‘a reason.’

Pācittiya 46

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

Pācittiya 47

If a bhikkhunī intentionally causes doubt and regret in another bhikkhunī, making her mind not peaceful for even a moment, for this reason and no other, 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 water, it’s a pācittiya.

Pācittiya 50

If a bhikkhunī stays overnight in the same room with a man, it’s a pācittiya. (50)

Pācittiya 51

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

Pācittiya 52

If a bhikkhunī hides another bhikkhunī’s robe, bowl, door hook, leather sandals, needle case, or all kinds of items that are in accordance with the dhamma herself, or has others hide them, even just for fun, it’s a pācittiya.

Pācittiya 53

If a bhikkhunī gives a robe to a bhikkhu, a bhikkhunī, a sikkhamānā, a sāmaṇera, or a sāmaṇerī, and when they don’t return it, she still takes it back by force, it’s a pācittiya.

Pācittiya 54

If a bhikkhunī slanders another bhikkhunī with an unfounded saṅghādisesa offense, it’s a pācittiya.

Pācittiya 55

If a bhikkhunī walks on a road together with a man by appointment, when they reach a village, it’s a pācittiya.

Pācittiya 56

If a bhikkhunī walks on a road together with thieves by appointment, even just to one village, it’s a pācittiya.

Pācittiya 57

If a bhikkhunī digs the earth with her own hands, or instructs others to dig, saying: ‘Dig in this place’, it’s a pācittiya.

Pācittiya 58

If a bhikkhunī has accepted an invitation for four months, and accepts it for longer, it’s a pācittiya, unless it’s a permanent invitation, a repeated invitation, or an individual invitation.

Pācittiya 59

If a bhikkhunī, when the precepts are being recited, says: ‘I don’t accept to train in this precept. I’ll first ask other monastics who have memorized the suttas, the vinaya, and the mātikās,’ it’s a pācittiya. If a bhikkhunī wants to know this dhamma, she should train in these precepts, and should ask other monastics who have memorized the suttas, the vinaya, and the mātikās. She should ask like this: ‘What is the meaning of this expression?’ This is how this matter should be handled.

Pācittiya 60

If a bhikkhunī, when other bhikkhunīs are quarreling with each other, secretly goes there, stands, and listens, (thinking): ‘I’ll keep in mind what these bhikkhunīs say’, it’s a pācittiya. (60)

Pācittiya 61

If a bhikkhunī, when the sangha is settling a matter, silently gets up and leaves, it’s a pācittiya.

Pācittiya 62

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

Pācittiya 63

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

Pācittiya 64

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

Pācittiya 65

If a bhikkhunī has accepted someone’s invitation of the sangha, and goes to other houses before or after midday, it’s a pācittiya.

Pācittiya 66

If a bhikkhunī enters a head-anointed khattiya king’s house when the night isn’t over and the jewels haven’t been hidden yet, and if she crosses the doorsill or the place of the doorsill, it’s a pācittiya, unless there’s an urgent reason.

Pācittiya 67

If a bhikkhunī, when the precepts are being recited, says: ‘I now only realized that this matter is included in the precepts’ sutta and comes up for recitation every half month’, and if the bhikkhunīs know that that bhikkhunī previously already heard the recitation of this precept three more times, let alone more often, that bhikkhunī may not be let off because she didn’t know. She should be made to repent according to the offense she committed in line with the dhamma, and should be criticized to make her uncomfortable: ‘You are lost, this is no gain for you. This is unwholesome, not wholesome. When the precepts are being recited, you don’t respect them and don’t listen single-mindedly’. Because of this matter, it’s a pācittiya.

Pācittiya 68

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

Pācittiya 69

If a bhikkhunī wants to make a bed, she should make it to the measurements: the legs should be 8 fingerbreadths high, without the part that’s inserted in the frame. If she makes them higher, it’s a pācittiya.

Pācittiya 70

If a bhikkhunī stuffs bedding with cotton down tūla* herself, or has others stuff it, it’s a pācittiya. (70)

Pācittiya 71

If a bhikkhunī makes a robe according to the Buddha’s robe measurements, or if she makes it larger, it’s a pācittiya. ‘The Buddha’s robe measurements’ means: Nine handspans of the Buddha in length, six handspans in width. These are the Buddha’s robe measurements.

Pācittiya 72

If a bhikkhunī eats raw or cooked garlic, it’s a pācittiya.

Pācittiya 73

If a bhikkhunī shaves the hair around the anus and the vagina, it’s a pācittiya.

Pācittiya 74

If a bhikkhunī, when washing herself, inserts her finger into the vagina deeper than two finger joints, it’s a pācittiya.

Pācittiya 75

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

Pācittiya 76

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

Pācittiya 77

If a bhikkhunī, when a bhikkhu is eating, stands in front waiting, it’s a pācittiya.

Pācittiya 78

If a bhikkhunī throws excrement and urine over a wall, it’s a pācittiya.

Pācittiya 79

If a bhikkhunī throws excrement and urine on fresh grass, it’s a pācittiya.

Pācittiya 80

If a bhikkhunī stands and talks together with one bhikkhu alone in a secluded place, it’s a pācittiya. (80)

Pācittiya 81

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

Pācittiya 82

If a bhikkhunī stands and talks together with one lay man alone in a secluded place, it’s a pācittiya.

Pācittiya 83

If a bhikkhunī stands and talks together with one lay man alone outdoors, it’s a pācittiya.

Pācittiya 84

If a bhikkhunī stands and sits together with a man in the dark without a lamp, it’s a pācittiya.

Pācittiya 85

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

Pācittiya 86

If a bhikkhunī says to another bhikkhunī: ‘Good woman, come and stay with me in my room,’ but later, angry and dissatisfied, either drags her out herself, or has others drag her out, and says: ‘Go far away. Don’t stay here,’ doing it for this reason and no other, it’s a pācittiya.

Pācittiya 87

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

Pācittiya 88

If two bhikkhunīs lie down together on the same mat, it’s a pācittiya.

Pācittiya 89

If two bhikkhunīs lie down together covered by the same robe, it’s a pācittiya.

Pācittiya 90

If a bhikkhunī enters a lay house, and stands and secretly talks together with one bhikkhu alone, and sends the bhikkhunī who came with her away, because she seeks an opportunity for privacy, it’s a pācittiya. (90)

Pācittiya 91

If a bhikkhunī enters a lay house, and stands and secretly talks together with one lay man alone, and sends the bhikkhunī who came with her away, because she wants to talk alone, it’s a pācittiya.

Pācittiya 92

If a bhikkhunī, when she has quarreled with the bhikkhunīs and is angry with them, beats her body and cries, it’s a pācittiya.

Pācittiya 93

If a bhikkhunī, while quarreling with the bhikkhunīs, makes a curse with regard to dhamma and with regard to hell, it’s a pācittiya.

Pācittiya 94

If a bhikkhunī doesn’t pay attention when looking after things, and just becomes hostile, it’s a pācittiya.

Pācittiya 95

If a bhikkhunī wanders to another country during summer I.e. during the rainy season.* without a reason, it’s a pācittiya.

Pācittiya 96

If a bhikkhunī, after the invitation ceremony, doesn’t wander to another place for one night, it’s a pācittiya.

Pācittiya 97

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

Pācittiya 98

If a bhikkhunī wanders in a dubious, frightening place outside the country, it’s a pācittiya.

Pācittiya 99

If a bhikkhunī intentionally goes to see a picture gallery, it’s a pācittiya.

Pācittiya 100

If a bhikkhunī has been staying somewhere first and irritates someone who is staying there later, it’s a pācittiya. (100)

Pācittiya 101

If a bhikkhunī is staying somewhere later and irritates someone who has been staying there first, it’s a pācittiya.

Pācittiya 102

If a bhikkhunī doesn’t support a sick bhikkhunī living with her, it’s a pācittiya.

Pācittiya 103

If a bhikkhunī sees a bhikkhu coming and doesn’t get up, it’s a pācittiya.

Pācittiya 104

If a bhikkhunī just sits down without asking a bhikkhu, it’s a pācittiya.

Pācittiya 105

If a bhikkhunī, without asking the owner, just lays out bedding, or has others lay it out, it’s a pācittiya.

Pācittiya 106

If a bhikkhunī doesn’t have 12 years seniority and takes on students, it’s a pācittiya.

Pācittiya 107

If a bhikkhunī has 12 years seniority and takes on students when the formal act to take on students hasn’t been carried out yet, it’s a pācittiya.

Pācittiya 108

If a bhikkhunī takes on a married woman who isn’t 12 years old yet as her student, it’s a pācittiya.

Pācittiya 109

If a bhikkhunī takes on a married woman who is 12 years old as her student, when the formal act of dependence on a preceptor hasn’t been carried out yet, it’s a pācittiya.

Pācittiya 110

If a bhikkhunī still takes on students when the sangha has carried out a formal act to stop her, it’s a pācittiya. (110)

Pācittiya 111

If a bhikkhunī takes on a student who hasn’t trained in the six rules for two years, it’s a pācittiya.

Pācittiya 112

If a bhikkhunī takes on a student, who has trained in the six rules for two years, when the formal act of dependence on a preceptor hasn’t been carried out yet, it’s a pācittiya.

Pācittiya 113

If a bhikkhunī, when she has received the full ordination, doesn’t follow her preceptor for two years, it’s a pācittiya.

Pācittiya 114

If a bhikkhunī takes on a student and doesn’t give her requisites and the dhamma, it’s a pācittiya.

Pācittiya 115

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

Pācittiya 116

If a bhikkhunī takes on a girl who isn’t 20 years old yet as her student, it’s a pācittiya.

Pācittiya 117

If a bhikkhunī takes on a 20 year old girl as her student, when the formal act of dependence on a preceptor hasn’t been carried out yet, it’s a pācittiya.

Pācittiya 118

If a bhikkhunī takes on a mourning woman as her student, it’s a pācittiya.

Pācittiya 119

If a bhikkhunī takes on a woman as her student who has a following of men and women, it’s a pācittiya.

Pācittiya 120

If a bhikkhunī takes on a woman of bad character as her student, it’s a pācittiya. (120)

Pācittiya 121

If a bhikkhunī takes on a 20 year-old girl, who hasn’t trained in the six rules for two years, as her student, it’s a pācittiya.

Pācittiya 122

If a bhikkhunī takes on a 20 year-old girl, who has trained in the six rules for two years, as her student, when the formal act of dependence on a preceptor hasn’t been carried out yet, it’s a pācittiya.

Pācittiya 123

If a bhikkhunī says: ‘If you give me a robe, a bowl, a door hook, medicines at the proper time, nighttime medicines, seven-day medicines, or lifetime medicines, I’ll ordain you,’ it’s a pācittiya.

Pācittiya 124

If a bhikkhunī takes on a woman as her student whose husband or guardian hasn’t allowed it, it’s a pācittiya.

Pācittiya 125

If a bhikkhunī says to someone: ‘Train in the six rules for two years, and then I’ll take you on,’ but doesn’t take her on, it’s a pācittiya.

Pācittiya 126

If a bhikkhunī ordains students every year, it’s a pācittiya.

Pācittiya 127

If a bhikkhunī takes on a student with a formal act of dependence on a preceptor carried out the previous day, it’s a pācittiya.

Pācittiya 128

If a bhikkhunī makes a bathing robe, she should make it to the measurements. ‘The measurements’ means five sugata handspans in length, two and a half handspans in width. If she makes it larger, it’s a pācittiya.

Pācittiya 129

If a bhikkhunī often changes robes, it’s a pācittiya.

Pācittiya 130

If bhikkhunī makes a robe, it should be done within five days at most. If she takes longer to complete it, it’s a pācittiya. (130)

Pācittiya 131

If a bhikkhunī doesn’t look after her five robes every five days, it’s a pācittiya.

Pācittiya 132

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

Pācittiya 133

If a bhikkhunī, when her menses has ended and she has washed the cloth cleanly, doesn’t let go of it, it’s a pācittiya.

Pācittiya 134

If a bhikkhunī prevents someone from giving robes to the sangha, it’s a pācittiya.

Pācittiya 135

If a bhikkhunī has little hope of obtaining cloth, but still accepts the kaṭhina robe, it’s a pācittiya.

Pācittiya 136

If a bhikkhunī, when the sangha is relinquishing the kaṭhina robe, doesn’t go along, it’s a pācittiya.

Pācittiya 137

If a bhikkhunī, when the sangha is distributing cloth, doesn’t go along with it, it’s a pācittiya.

Pācittiya 138

If a bhikkhunī, when the sangha is settling matters, doesn’t go along with it, it’s a pācittiya.

Pācittiya 139

If a bhikkhunī, without informing others at the residence, walks among the villages, it’s a pācittiya.

Pācittiya 140

If a bhikkhunī recites all kinds of magic arts, it’s a pācittiya. (140)

Pācittiya 141

If a bhikkhunī teaches lay people to recite all kinds of magic arts, it’s a pācittiya.

Pācittiya 142

If a bhikkhunī works for lay people, it’s a pācittiya.

Pācittiya 143

If a bhikkhunī sits on a lay person’s bench, and leaves without returning it to the owner, it’s a pācittiya.

Pācittiya 144

If a bhikkhunī sits on someone’s bed without asking the owner, it’s a pācittiya.

Pācittiya 145

If a bhikkhunī, who isn’t sick, rides in a vehicle, it’s a pācittiya.

Pācittiya 146

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

Pācittiya 147

If a bhikkhunī wears a ‘hip net’, it’s a pācittiya.

Pācittiya 148

If a bhikkhunī enters a lay house holding an umbrella, it’s a pācittiya.

Pācittiya 149

If a bhikkhunī spends the rains retreat away from a bhikkhu residence, it’s a pācittiya.

Pācittiya 150

If a bhikkhunī, when the rains retreat has ended, doesn’t invite both sanghas with regards to the three things: to speak about seen, heard, or suspected (offenses), it’s a pācittiya. (150)

Pācittiya 151

If a bhikkhunī doesn’t go to the sangha every half-month to request instruction, it’s a pācittiya.

Pācittiya 152

If a bhikkhunī, who isn’t sick, doesn’t go to receive instruction, it’s a pācittiya.

Pācittiya 153

If a bhikkhunī just enters a bhikkhu residence without asking at the outer gate, it’s a pācittiya.

Pācittiya 154

If a bhikkhunī grunts at a bhikkhu, it’s a pācittiya.

Pācittiya 155

If a bhikkhunī quarrels with the bhikkhunīs and frightens them with abusive language, saying: ‘The king, high minister, or general So-and-so is my friend. I’ll punish you under their authority’, it’s a pācittiya.

Pācittiya 156

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

Pācittiya 157

If a bhikkhunī accepts an invitation and doesn’t eat anything, it’s a pācittiya.

Pācittiya 158

If a bhikkhunī, when a bhikkhu hasn’t allowed it, just asks him about the suttas, the vinaya, or the abhidhamma, it’s a pācittiya.

Pācittiya 159

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

Pācittiya 160

If a bhikkhunī wears lay people’s adornments, it’s a pācittiya. (160)

Pācittiya 161

If a bhikkhunī intentionally goes to watch and listen to singing, dancing, musical performances, and costumed actors, it’s a pācittiya.

Pācittiya 162

If a bhikkhunī has an abscess, and has a man The vibhaṅga says: A lay person.* untie (the bandage), and bandage it, it’s a pācittiya.

Pācittiya 163

If a bhikkhunī walks with a man and speaks about worldly matters, it’s a pācittiya.

Pācittiya 164

If a bhikkhunī rubs mud perfume, sesame dregs, and ground sesame on her body, it’s a pācittiya.

Pācittiya 165

If a bhikkhunī has others rub mud perfume, sesame dregs, and ground sesame on her body, it’s a pācittiya.

Pācittiya 166

If a bhikkhunī wears a head ornament, it’s a pācittiya.

Pācittiya 167

If a bhikkhunī, without telling the other bhikkhunīs, goes out by a remote gate, it’s a pācittiya.

Pācittiya 168

If a bhikkhunī brushes her hair with a brush, it’s a pācittiya.

Pācittiya 169

If a bhikkhunī has others brush her hair, it’s a pācittiya.

Pācittiya 170

If a bhikkhunī combs her hair with a comb, it’s a pācittiya. (170)

Pācittiya 171

If a bhikkhunī has others comb her hair, it’s a pācittiya.

Pācittiya 172

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

Pācittiya 173

If a bhikkhunī has others plait her hair, it’s a pācittiya.

Pācittiya 174

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

Pācittiya 175

If a bhikkhunī intentionally emits sexual fluid, except during a dream, it’s a pācittiya.

Pācittiya 176

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

Pācittiya 177

If a bhikkhunī bathes at the men’s bathing place, it’s a pācittiya.

Pācittiya 178

If a bhikkhunī stands at the gate, it’s a pācittiya. (178)

Venerables, the 178 pācittiya rules have been recited. Now I ask the venerables: ‘Are you pure herein?’ A second and third time, I ask this. The venerables are pure herein, therefore you’re silent. This matter is remembered thus.

Eight Pātidesanīya Rules

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

Pātidesanīya 1

If a bhikkhunī, who isn’t sick, asks for milk for herself, that bhikkhunī should acknowledge the offense to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized, inappropriate, to be acknowledged. I now acknowledge the offense, and confess it.’ This is the first pātidesanīya rule.

Pātidesanīya 2-8

If a bhikkhunī, who isn’t sick, asks for curds, fresh butter, ghee, oil, fish, meat, or dried meat for herself, that bhikkhunī should acknowledge the offense to the other bhikkhunīs: ‘I’ve fallen into an offense to be criticized, inappropriate, to be acknowledged. I now acknowledge the offense, and confess it.’ These are called the eight pātidesanīya rules.

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

106 Sekhiya Rules

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

Sekhiya 1

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

Sekhiya 2

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

Sekhiya 3

Not to wear the nivāsana (inner robe) unevenly should be trained.

Sekhiya 4

Not to wear the nivāsana (inner robe) like a nail head should be trained.

Sekhiya 5

Not to wear the nivāsana (inner robe) like an elephant’s trunk should be trained.

Sekhiya 6

Not to wear the nivāsana (inner robe) like a tāla palm leaf should be trained.

Sekhiya 7

Not to wear the nivāsana (inner robe) like a ball of flour should be trained.

Sekhiya 8

Not to wear the nivāsana (inner robe) in fine pleats should be trained.

Sekhiya 9

Not to wear the nivāsana (inner robe) like ears should be trained.

Sekhiya 10

Not to wear the nivāsana (inner robe) folded in pleats on both sides should be trained.

Sekhiya 11

Not to wear a nivāsana (inner robe) of fine thread should be trained.

Sekhiya 12

To wear the nivāsana (inner robe) adjusted all around should be trained.

Sekhiya 13

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

Sekhiya 14

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

Sekhiya 15

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

Sekhiya 16

To wear the (upper) robe adjusted all around should be trained.

Sekhiya 17

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

Sekhiya 18

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

Sekhiya 19

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

Sekhiya 20

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

Sekhiya 21

Not to enter lay houses while looking up high should be trained.

Sekhiya 22

Not to sit in lay houses while looking up high should be trained.

Sekhiya 23

Not to enter lay houses criticizing offerings should be trained.

Sekhiya 24

Not to sit in lay houses criticizing offerings should be trained.

Sekhiya 25

To enter lay houses quietly should be trained.

Sekhiya 26

To sit in lay houses quietly should be trained.

Sekhiya 27

Not to enter lay houses while squatting should be trained.

Sekhiya 28

Not to sit in lay houses while squatting should be trained.

Sekhiya 29

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

Sekhiya 30

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

Sekhiya 31

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

Sekhiya 32

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

Sekhiya 33

Not to enter lay houses leaning one’s elbows on someone else’s shoulders should be trained.

Sekhiya 34

Not to sit in lay houses leaning one’s elbows on someone else’s shoulders should be trained.

Sekhiya 35

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

Sekhiya 36

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

Sekhiya 37

Not to enter lay houses with the robe reversed left and right should be trained.

Sekhiya 38

Not to sit in lay houses with the robe reversed left and right should be trained.

Sekhiya 39

Not to enter lay houses with the robe pulled up on one side should be trained.

Sekhiya 40

Not to sit in lay houses with the robe pulled up on one side should be trained.

Sekhiya 41

Not to enter lay houses with the robe covering the right shoulder and being piled up on the left shoulder should be trained.

Sekhiya 42

Not to sit in lay houses with the robe covering the right shoulder and being piled up on the left shoulder should be trained.

Sekhiya 43

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

Sekhiya 44

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

Sekhiya 45

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

Sekhiya 46

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

Sekhiya 47

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

Sekhiya 48

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

Sekhiya 49

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

Sekhiya 50

Not to sit in lay houses swaying the body should be trained.

Sekhiya 51

Not to enter lay houses holding hands should be trained.

Sekhiya 52

Not to sit in lay houses holding hands should be trained.

Sekhiya 53

Not to enter lay houses with one foot lifted up should be trained.

Sekhiya 54

Not to sit in lay houses with one foot lifted up should be trained.

Sekhiya 55

Not to enter lay houses with one foot on top of the other should be trained.

Sekhiya 56

Not to sit in lay houses with one foot on top of the other should be trained.

Sekhiya 57

Not to sit in lay houses propping up the cheek with the hand to make the lay people laugh should be trained.

Sekhiya 58

To accept rice mindfully should be trained.

Sekhiya 59

To accept curries mindfully should be trained.

Sekhiya 60

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

Sekhiya 61

To eat curries and rice in balance should be trained

Sekhiya 62

Not to dig up food like from a well when eating should be trained.

Sekhiya 63

Not to eat food in balls should be trained.

Sekhiya 64

Not to eat food in large balls should be trained.

Sekhiya 65

Not to take up the food with the hand when eating should be trained.

Sekhiya 66

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

Sekhiya 67

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

Sekhiya 68

Not to bite off half when eating should be trained.

Sekhiya 69

Not to slurp up the food making a noise while eating should be trained.

Sekhiya 70

Not to chew the food making a noise while eating should be trained.

Sekhiya 71

Not to taste and swallow the food while eating should be trained. This means not to stuff one’s cheeks.*

Sekhiya 72

Not to eat sticking out the tongue should be trained.

Sekhiya 73

Not to eat wrinkling the nose should be trained.

Sekhiya 74

Not to eat licking the hand should be trained.

Sekhiya 75

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

Sekhiya 76

Not to eat shaking the hand should be trained.

Sekhiya 77

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

Sekhiya 78

Not to ask for rice or curries for oneself when not sick should be trained.

Sekhiya 79

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

Sekhiya 80

Not to look at the bowl of the person sitting next to one to criticize them should be trained.

Sekhiya 81

To eat with mindfulness on the bowl should be trained.

Sekhiya 82

To eat everything in order should be trained.

Sekhiya 83

Not to throw away the bowl-washing water inside lay houses unless one has spoken with the supporter should be trained.

Sekhiya 84

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

Sekhiya 85

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

Sekhiya 86

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 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 place when the bhikkhunī is in a low place, 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 with their head covered, unless they’re sick, should be trained.

Sekhiya 91

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

Sekhiya 92

Not to teach dhamma to a person leaning their elbows on someone else, unless they’re sick, should be trained.

Sekhiya 93

Not to teach dhamma to a person with their arms akimbo, 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 with their clothes pulled up on one side, unless they’re sick, should be trained.

Sekhiya 96

Not to teach dhamma to a person with their clothes covering the right shoulder and being piled up on the left shoulder, unless they’re sick, should be trained.

Sekhiya 97

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

Sekhiya 98

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

Sekhiya 99

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

Sekhiya 100

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

Sekhiya 101

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

Sekhiya 102

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

Sekhiya 103

Not to drop snot or spit on fresh grass, unless one is sick, should be trained.

Sekhiya 104

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

Sekhiya 105

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

Sekhiya 106

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

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

Seven Adhikaraṇasamathas

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

Adhikaraṇasamatha 1

A person who should be given a removal in the presence, will be given a removal in the presence.

Adhikaraṇasamatha 2

A person who should be given a removal through memory, will be given a removal through memory.

Adhikaraṇasamatha 3

A person who should be given a removal of non-confusion, will be given a removal of non-confusion.

Adhikaraṇasamatha 4

A person who should be dealt with according to what they’ve admitted, will be dealt with according to what they’ve admitted.

Adhikaraṇasamatha 5

A person who should be given a characteristic-of-seeking-offenses, will be given a characteristic-of-seeking-offenses.

Adhikaraṇasamatha 6

A person who should be given an investigation into the offense by many people, will be given an investigation into the offense by many people.

Adhikaraṇasamatha 7

All kinds of arisen disputes in the sangha are settled like grass spread on the ground. This should be trained.

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

Conclusion

Venerables, I’ve recited the introduction to the precepts, the eight pārājika rules, the 17 saṅghādisesa rules, the 30 nissaggiya pācittiya rules, the 178 pācittiya rules, the eight pātidesanīya rules, the many training rules, and the seven rules for settling disputes. These matters are included in the Buddha’s sutta, and are recited every half month in the precepts sutta. And also the remaining precepts that accord with the path, the venerables should practise them single-mindedly, happy, without quarreling, with one training and one path, in harmony, mixing like water and milk, peaceful and happy. Like this you should train.

Concluding Verses

Vipassī Buddha, the Tathāgata, without attachment and fully awakened, surrounded by 6.200.000 bhikkhus, recited this precepts sutta:

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, without attachment and fully awakened, surrounded by 800.000 bhikkhus, recited this precepts sutta:

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, without attachment and fully awakened, surrounded by 100.000 bhikkhus, recited this precepts sutta:

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, without attachment and fully awakened, surrounded by 40.000 bhikkhus, recited this 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 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, without attachment and fully awakened, surrounded by 30.000 bhikkhus, recited this precepts sutta:

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, without attachment and fully awakened, surrounded by 20.000 bhikkhus, recited this precepts sutta:

Not doing all evil, fulfilling all good states,

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

Sakyamuni Buddha, the Tathāgata, without attachment and fully awakened, surrounded by an unprecedented sangha of 1.250, recited this precepts sutta:

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’ve 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.

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

Text of the Sarvāstivāda Bhikkhunī Pātimokkha precepts, one scroll.