根本說一切有部苾芻尼戒經

Preface to the Pratimoksha Sutra:

The Pratimoksha Sutra is difficult to hear,

Even throughout immeasurable, countless kalpas;

It is difficult to read, recite, receive, and uphold,

And truly difficult to understand and practice!

Joyful is the arising of Buddhas in the world!

Joyful is the teaching of the wondrous Dharma!

Joyful is the Sangha dwelling in mutual understanding!

Joyful are harmony and progress in cultivation!

Joyful is meeting a noble being!

Joyful is drawing near to such a one!

If one does not encounter foolish people,

That indeed is everlasting joy.

Joyful is seeing one who upholds the precepts!

Joyful is meeting one of great learning!

Meeting an arhat is true joy,

For no further karma of samsara is created.

Joyful is crossing over to the other shore!

Joyful is victory through the true Dharma!

Attaining right wisdom and bringing forth the noble fruit,

And eliminating all conceit—this is the greatest joy.

Those whose resolve is firm and powerful,

Who subdue sensual desire and possess great learning,

Who dwell in the forest from youth until old age,

Delight in the serenity of the aranya.

Venerable Ones! Spring is drawing to a close; ... days have passed. There now remain ... days. Old age and death press upon us once again, and the span of life continues to diminish. Before long, the teaching of the Teacher will cease to remain.

Venerable Ones! You must diligently maintain clear awareness and not be heedless. Through heedfulness, you will certainly attain the fruit of the Tathagata, the Worthy One, the Perfectly Enlightened One—to say nothing of the other wholesome qualities that are factors of awakening.

Venerable Sangha! What preliminary matters must be performed? The Buddha’s assembly of shravakas has few desires and few affairs. Those who have not received full ordination should withdraw. Have those bhikshunis who are absent conveyed their consent and purity?

(The person conveying consent comes forward and makes the declaration.)

Reverently joining my palms,

I bow to Shakyamuni, the Lion;

The Pratimoksha that disciplines and subdues

I shall proclaim; listen well.

Having heard it, practice accordingly,

Just as the Great Sage instructed;

Even regarding minor offenses,

Guard against them with courage and vigor.

The mind is like a horse difficult to tame;

Always restrain it firmly.

The Vinaya is like an iron bridle

Armed with a hundred sharp claws.

Those who transgress the Vinaya,

Upon hearing its instruction, should cease at once.

Great beings, like excellent horses,

Will escape the battle of afflictions.

Those who lack this bridle

Can never attain peace and joy;

Besieged by the battle of afflictions,

They wander deluded through birth and death.

Venerable Sangha, listen! Today is the fourteenth day of the dark fortnight (or the fifteenth day of the bright fortnight), when the Sangha performs the Posadha ceremony. If it is appropriate for the Bhikshuni Sangha, and the Bhikshuni Sangha consents, the Bhikshuni Sangha shall perform the Posadha and recite the Pratimoksha Sutra. This is the motion.

Venerable Ones! I shall now perform the Posadha rite and proclaim the Pratimoksha Sutra. Listen attentively, reflect upon it, and remember it well. If you have committed an offense, disclose it; if you have not, remain silent. By your silence, it shall be known that the Venerable Ones are pure. If questioned on another occasion, you must answer truthfully. Before this distinguished assembly of bhikshunis, I shall ask three times, and you must answer truthfully. Any bhikshuni who knows that she has committed an offense but does not disclose it incurs the offense of falsehood.

Venerable Ones! The Buddha taught: Deliberate falsehood is a quality that obstructs the path. Therefore, any bhikshuni who seeks purity must disclose her offense. Through disclosure, there is peace and happiness; without disclosure, there is no peace or happiness.

Venerable Ones! I have recited the preface to the Pratimoksha Sutra. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones! This assembly is pure, as indicated by its silence. Thus do I acknowledge and receive it.”

I. The Eight Parajika Dharmas

Venerable Ones! These are the eight Parajika dharmas, recited from the Pratimoksha Sutra every half-month.

Summary verse:

Sexual impurity, taking what is not given,

Ending human life, claiming superior attainments,

Touching, the eight acts, concealing and following;

All entail exclusion from communal life.

1. First Precept: Sexual Misconduct

If a bhikshuni, having undertaken the training rules together with the other bhikshunis, neither renounces the training nor declares her inability to continue it, engages in sexual misconduct and has intercourse with another being, even with an animal, that bhikshuni commits a Parajika offense and may no longer dwell in communion.

2. Second Precept: Stealing

If a bhikshuni, whether in a village or in an uninhabited place, with the intention to steal deliberately takes what another has not given, and for such an act of theft a king or high official would arrest, execute, bind, banish, or rebuke her, saying, “You there, you are an ignorant, foolish thief; that is why you have stolen in this way,” then the bhikshuni who steals in this manner commits a Parajika offense and may no longer dwell in communion.

3. Third Precept: Killing a Human Being

If a bhikshuni deliberately kills a human being or a fetus with her own hand, places a knife in that person’s hand, has someone else wield a knife to kill that person, urges that person to die, praises death, or says:

“You there, what hope remains for you with such wrongdoing? You are immersed in impurity and evil; what is the use of living? You should die! Death would be better than life.”

If, following her own intention, she speaks in various ways and urges that person to die, and that person dies because of those circumstances, this bhikshuni commits a Parajika offense and may no longer dwell in communion.

4. Fourth Precept: Grave False Speech

If a bhikshuni, though in truth she neither knows nor understands and is fully aware that she has not realized any superhuman state—the supreme, blissful knowledge and vision realized by serene noble ones—nevertheless declares of herself, “I see; I know,”

And at a later time, whether questioned or not, wishing to purify herself, she says:

“Venerable Ones, in truth I neither saw nor knew, yet I claimed that I saw and knew,”

Then, having spoken falsely and deceitfully, except in a case of overestimation, this bhikshuni commits a Parajika offense and may no longer dwell in communion.

5. Fifth Precept: Lustful Bodily Contact

If a bhikshuni, with a defiled mind, engages with a man who also has a defiled mind in actions accompanied by pleasurable sensations, rubbing their bodies against one another from below the armpits to above the knees; and if they forcefully rub against each other through such actions, this bhikshuni commits a Parajika offense and may no longer dwell in communion.

6. Sixth Precept: The Eight Lustful Acts

If a bhikshuni, with a defiled mind, engages with a man who also has a defiled mind in excited behavior, playful conduct, laughter and jesting, indicates a dwelling place, arranges a time to meet, makes suggestive gestures, mutually exchanges affection as husband and wife, and lies down together with him in a place where sexual intercourse can occur—any bhikshuni who performs these eight acts with pleasurable intent commits a Parajika offense and may no longer dwell in communion.

7. Seventh Precept: Concealing a Grave Offense

If a bhikshuni previously knew that another bhikshuni had committed a defeat offense but did not disclose it, and only after that bhikshuni has died, returned to lay life, or departed elsewhere does she reveal it, saying:

“The community of bhikshunis should know that I previously knew that this bhikshuni had committed a defeat offense,”

Then, in such a case, this bhikshuni commits a Parajika offense and may no longer dwell in communion.

8. Eighth Precept: Following One Who Has Been Expelled

If a bhikshuni clearly knows that a certain bhikshu has been subjected by the harmonious Sangha to a formal act of expulsion and that the community of bhikshus has formally resolved not to pay homage to him; and if that bhikshu, while still within the Sangha’s residence, displays respectful conduct and seeks assistance, and within the designated boundary requests the Sangha to rescind the formal act of expulsion, yet that bhikshuni says to that bhikshu:

“Venerable one, there is no need, at the Sangha’s dwelling place, to display a respectful attitude and seek assistance. Right within the boundary, request the Sangha to perform the karma of revoking the act of suspension. I shall always provide the venerable one with robes, bowl, and other requisites in abundance. You may peacefully recite the scriptures and practice mindfulness as you wish.”

At that time, the bhikkhunis should say to that bhikkhuni:

“Do you not know that the Sangha has performed the karma of suspension against that person, and that the bhikkhunis have carried out the act of withholding homage? That bhikkhuni, with a humble heart, has requested, within the boundary itself, the performance of the karma revoking the act of suspension. Yet you provide her with robes, bowl, and other requisites so that she lacks nothing. You should abandon such conduct in following that wrongdoer.”

When the bhikkhunis admonish her in this way, if she desists, it is well. If she does not desist, she must be earnestly and properly admonished three times and disciplined in accordance with the Dharma so that she abandons that conduct. If she desists, it is well; if she does not desist, this bhikkhuni commits a parajika offense and may no longer live in communion.

CONCLUSION:

Venerable Ones! I have finished reciting the eight rules entailing defeat. Any bhikkhuni who commits any one of these eight offenses may no longer live in communion with the other bhikkhunis. Just as she was not in communion before, so, after committing an offense entailing defeat, she may no longer live in communion.

I now ask the Venerable Ones:

“Is this assembly pure?” (Asked three times)

“Venerable Ones! This assembly is pure, as it remains silent. Thus do I understand it.”

II.—20 Sanghadisesa Rules:

Venerable Ones! These are the twenty Sanghadisesa rules, recited from the Pratimoksha every half-month.

Summary recitation:

Matchmaking and two false accusations,

Two concerning lust, together with four solitary acts;

Ordaining one abandoned by her husband, a contract, and revoking an act;

Two concerning disputes, mingling, and solitary dwelling;

Schism in the Sangha and following a companion;

Corrupting families, together with an evil disposition;

The rules requiring instruction are twenty;

Eight require three admonitions—this should be known.

1. If a bhikkhuni acts as a go-between, conveying a man’s intentions to a woman and a woman’s intentions to a man, and they become husband and wife or engage in illicit relations with each other, even only for a short time, it is a Sanghadisesa offense.

2. If a bhikkhuni, out of anger, deliberately and groundlessly accuses a pure bhikkhuni of a parajika offense, intending to destroy her holy life, and at another time, whether questioned or not, clearly knows that this accusation against that bhikkhuni is groundless but utters it out of anger, it is a Sanghadisesa offense.

3. If a bhikkhuni, out of anger, deliberately uses a matter of another category, which is not a parajika offense, to accuse a pure bhikkhuni, wishing to destroy her pure conduct, and at another time, whether questioned or not, clearly knows that the matter belongs to another category yet uses some slight resemblance as the basis for the accusation—if that bhikkhuni utters such words out of anger, it is a Sanghadisesa offense.

4. If a bhikkhuni, with a lustful mind, associates with a man who has a lustful mind and accepts anything whatsoever from him, it is a Sanghadisesa offense.

5. If a bhikkhuni says to another bhikkhuni:

“If you have no lustful mind and accept something from a man who has a lustful mind, in my view, what fault could there be?” it is a Sanghadisesa offense.

6. If a bhikkhuni goes alone from the bhikkhuni monastery and spends the night elsewhere, it is a Sanghadisesa offense.

7. If a bhikkhuni goes alone during the day from the bhikkhuni monastery to a lay household, it is a Sanghadisesa offense.

8. If a bhikkhuni travels alone on a road, it is a Sanghadisesa offense.

9. If a bhikkhuni crosses a river alone, it is a Sanghadisesa offense.

10. If a bhikkhuni knows that a certain woman has acted unlawfully, is censured by everyone, has been abandoned by her husband, and has been reported to the king, yet admits that woman into the monastic life, it is a Sanghadisesa offense.

11. If a bhikkhuni, relying on another person’s former contract, collects for herself a debt owed by one who has died, it is a Sanghadisesa offense.

12. If a bhikkhuni knows that another bhikkhuni has been subjected to an act of suspension by the community of bhikkhunis, yet takes it upon herself to go outside the Sangha’s boundary and perform the act revoking that karma, it is a Sanghadisesa offense.

13. If a bhikkhuni, while quarreling and disputing with the other bhikkhunis, herself says:

“I renounce the Buddha, I renounce the Dharma, and I renounce the Sangha. It is not only the Sakyan ascetics who are endowed with virtuous discipline and possess excellent wholesome qualities; other ascetics are also endowed with virtuous discipline and possess excellent wholesome qualities. I shall go to them to cultivate the holy life.”

At that time, the other bhikkhunis should say to that bhikkhuni:

“Sister, you should abandon that wrong view.”

When she is admonished in this way, if she abandons it, it is well. If she does not abandon it, she must be earnestly and properly admonished three times and disciplined in accordance with the Dharma so that she abandons that wrong view. If she abandons it, it is well; if she does not abandon it, it is a Sanghadisesa offense.

14. If a bhikkhuni quarrels and disputes with the other bhikkhunis, and the bhikkhunis say to her:

“Sister, do not quarrel or dispute any longer.”

But that bhikkhuni says in reply:

“You act out of partiality, anger, fear, and delusion. Among those who quarrel, some are admonished and others are not.”

The bhikkhunis should say to her:

“Venerable one, when admonished by others, you should not say, ‘You act out of partiality, anger, fear, and delusion. Among those who quarrel, some are admonished and others are not.’ You should abandon those words.”

When the bhikkhunis admonish her in this way, if she desists, it is well. If she does not desist, she must be properly admonished three times and disciplined in accordance with the Dharma so that she abandons that wrong view. If she abandons it, it is well; if she does not abandon it, it is a Sanghadisesa offense.

15. If a bhikkhuni lives among the other bhikkhunis in a disorderly manner, being restless and playful, the bhikkhunis should say to her:

“Sister, you should not live in a disorderly, restless, and playful manner. When you live disorderly, wholesome qualities decline and are impaired, and beneficial qualities do not increase. Sister, you should dwell alone in peace and quiet. When you dwell peacefully and quietly, wholesome and beneficial qualities increase and are not impaired.”

When the bhikkhunis admonish her in this way, if she desists, it is well. If she does not desist, she must be earnestly and properly admonished three times in accordance with the Dharma and disciplined so that she abandons this conduct. If she desists, it is well; if she does not desist, it is a Sanghadisesa offense.

16. If a bhikkhuni knows that another bhikkhuni delights in living in isolation, the bhikkhunis should say to that bhikkhuni:

“Venerable one, do not live in isolation. If you live in isolation, wholesome qualities will decline and fail to increase. Sister, you should live together with the community, causing wholesome qualities to increase and not decline.”

When the community of bhikkhunis counsels her:

“Venerable one, do not delight in living in isolation, causing wholesome qualities to be impaired. Venerable one, you should abandon the wrong view of living in isolation.”

When she is admonished in this way, if she abandons it, it is well. If she does not abandon it, she must be earnestly and properly admonished three times in accordance with the Dharma and disciplined so that she abandons this conduct. If she abandons it, it is well; if she does not abandon it, it is a Sanghadisesa offense.

17. If a bhikkhuni creates conditions for causing a schism in the harmonious Sangha and resolutely refuses to abandon this attempt to divide the Sangha, the bhikkhunis must say to that bhikkhuni:

“Sister, do not persist so resolutely in causing a schism in the harmonious Sangha. Sister, you should dwell in harmony with the Sangha, rejoicing and not disputing, of one mind and one voice, blending like water and milk, thereby causing the teaching of the Great Teacher to shine brightly, abide in well-being, and remain in the world for a long time. Venerable sister, you should abandon this act of causing a schism in the Sangha.”

When the bhiksunis admonish her in this way, if she abandons it, that is good. If she does not abandon it, they must earnestly and properly admonish her three times, acting in accordance with the Dharma to correct her and cause her to abandon the act of causing a schism in the Sangha. If she abandons it, that is good. If she does not abandon it, Sanghadisesa.

18. If a bhiksuni forms a faction with one, two, or several others, engaging in what is wrong, opposing what is right, and supporting one another, and this bhiksuni says to the community of bhiksunis:

“Venerable ones, do not speak to that bhiksuni about anything, whether good or bad. Why? Because that bhiksuni accords with the Dharma and Vinaya, relies upon the Dharma and Vinaya, and speaks no falsehood. Whatever she approves of, I also approve of.”

The bhiksunis should say to her:

“Venerable sister, do not say: ‘That bhiksuni accords with the Dharma and Vinaya, relies upon the Dharma and Vinaya, and speaks no falsehood; whatever she approves of, I also approve of.’ Why? Because that bhiksuni does not accord with the Dharma and Vinaya, does not rely upon the Dharma and Vinaya, and all her words are false. You should not approve of causing a schism in the Sangha.

You should delight in the harmony of the Sangha and dwell in harmony with the Sangha, rejoicing and not disputing, of one mind and one voice, blending like water and milk, thereby causing the teaching of the Great Teacher to shine brightly and abide in well-being in the world for a long time. Venerable sister, you should abandon the wrong view that causes a schism in the Sangha, follows what is wrong and opposes what is right, incites disputes, and is obstinately maintained without being relinquished.”

When the bhiksunis admonish her in this way, if she abandons it, that is good. If she does not abandon it, they must earnestly and properly admonish her three times, acting in accordance with the Dharma to correct her and cause her to abandon the act of causing a schism in the Sangha. If she abandons it, that is good. If she does not abandon it, Sanghadisesa.

19. If several bhiksunis dwelling in a village or city bring disgrace upon households and engage in bad conduct—their bringing disgrace upon households being seen, heard, and known by everyone, and their bad conduct being seen, heard, and known by everyone—the bhiksunis should tell those bhiksunis:

“Venerable sisters, you bring disgrace upon households and engage in bad conduct. Your bringing disgrace upon households is seen, heard, and known by everyone. Your bad conduct is seen, heard, and known by everyone. You should go elsewhere and no longer remain here.”

Those bhiksunis say to the community of bhiksunis:

“The venerable ones act out of favoritism, anger, fear, and ignorance. Though bhiksunis commit the same offense, some are expelled and others are not expelled.”

The bhiksunis should then say to those bhiksunis:

“Venerable sisters, do not say that the venerable ones act out of favoritism, anger, fear, and ignorance, or that although bhiksunis commit the same offense, some are expelled and others are not expelled. Why? The bhiksunis do not act out of favoritism, anger, fear, or ignorance. You bring disgrace upon households and engage in bad conduct. Your bringing disgrace upon households is seen, heard, and known by everyone. Your bad conduct is seen, heard, and known by everyone. Venerable sisters, you should abandon the assertion that this is done out of favoritism, anger, fear, and ignorance.”

When the bhiksunis admonish them in this way, if those bhiksunis abandon this assertion, that is good. If they do not abandon it, the community of bhiksunis must earnestly and properly admonish them three times, acting in accordance with the Dharma to correct them and cause them to abandon it. If they abandon it, that is good. If they do not abandon it, Sanghadisesa.

20. If a bhiksuni is ill-natured and does not listen to the admonitions of others, and when the bhiksunis instruct her in accordance with the Dharma and the Vinaya concerning the Buddha’s teachings in the Pratimoksa Sutra, she does not listen to their counsel but says to the community of bhiksunis:

“Venerable ones, do not speak to me anymore. Whether the matter is good or bad, I will not listen. Nor will I speak to the venerable ones about anything good or bad. Enough, venerable ones! Do not admonish me anymore, and do not instruct me anymore.”

The bhiksunis should say to that bhiksuni:

“Venerable sister, you should not refuse to listen to admonition. When the bhiksunis instruct you in accordance with the Dharma and the Vinaya on the basis of the Pratimoksa Sutra, you should listen to their admonition. Venerable sister, you should admonish the bhiksunis in accordance with the Dharma, and the bhiksunis should likewise admonish you in accordance with that same Dharma. In this way, the community of sravakas of the Tathagata, the Worthy One, the Perfectly Enlightened One, will increase through mutually admonishing one another and confessing their faults. Venerable sister, you should abandon this conduct.”

When the bhiksunis admonish her in this way, if she abandons it, that is good. If she does not abandon it, the bhiksunis must earnestly and properly admonish her three times, acting in accordance with the Dharma to correct her and urge her to abandon this conduct. If she abandons it, that is good. If she does not abandon it, Sanghadisesa.

Venerable ones, I have finished reciting the twenty Sanghadisesa rules. An offense under the first twelve rules is committed upon performing the act. An offense under the latter eight rules is committed only after three admonitions.

If a bhiksuni violates any one of these twenty rules and deliberately conceals it, both communities of the Sangha must require her to undergo Manatta for half a month. After undergoing Manatta, she must also be rehabilitated from the offense. If both communities of the Sangha consent, each community must consist of twenty members.

Only in the midst of a complete assembly of forty persons can that bhiksuni be released from her offense. If even one member is lacking and the complete quorum of forty is not present, that bhiksuni cannot be released from her offense, and both communities of the Sangha incur an offense.

This is the procedure for rehabilitation from an offense.

I now ask the venerable ones:

“Is this assembly pure?”

(Asked three times)

“Venerable ones, this assembly is pure because it is silent. Thus do I acknowledge it.”

There are no Aniyata rules for bhiksunis.

III.—The 33 Nissaggiya Pacittiya Rules

Venerable ones, these are the thirty-three Nissaggiya Pacittiya rules recited every half-month from the Pratimoksa Sutra.

First summary verse:

Keeping, separation, storing, washing robes;

Taking robes, requesting, accepting many;

Same value and different donors;

Sending someone to deliver robe money.

1.—If a bhiksuni has finished making her robe and the period of the Kathina robe has ended, should she obtain an additional robe, she may keep it for no more than ten days without performing the designation procedure. If she stores the extra robe beyond this period, Nissaggiya Pacittiya.

2.—If a bhiksuni has finished making her robe and the period of the Kathina robe has ended, should she separate herself from any one of her three robes and sleep outside the boundary, even for only one night, except when permitted by a Sangha Yết-ma, Nissaggiya Pacittiya.

3.—If a bhiksuni has finished making her robe and the period of the Kathina robe has ended, and she receives an out-of-season robe offering according to her needs, she may accept it if needed. Having accepted it, she must finish sewing it into a robe. If she expects to receive enough cloth from another offering, but the cloth is not yet sufficient, she may keep it for one month while waiting for the remainder. If she keeps it beyond this period, Nissaggiya Pacittiya.

4.—If a bhiksuni washes a soiled robe for a bhiksu who is not a relative, Nissaggiya Pacittiya.

5.—If a bhiksuni asks a bhiksu who is not a relative for a robe, except in exchange, Nissaggiya Pacittiya.

6.—If a bhiksuni asks a male or female householder who is not a relative for a robe, except under special circumstances, Nissaggiya Pacittiya.

The special circumstances are when the bhiksuni’s robe has been stolen, lost, burned, blown away by the wind, or carried away by water.

7.- If a bhikkhuni has had her robe taken away, lost her robe, had her robe burned, had her robe blown away by the wind, or had her robe swept away by water, she may request robes from a male or female lay devotee who is not a relative. If they offer many robes, the bhikkhuni, according to her need, should accept only two robes, an upper and a lower robe. If she accepts more robes than this, it is a Nissaggiya Pacittiya offense.

8.- If a male or female lay devotee who is not a relative contributes money to purchase a robe, intending to buy a pure robe of the corresponding value and offer it to a bhikkhuni... for her to use at the proper time, and this bhikkhuni, without having previously been invited, is informed of this by someone else, she then goes to the household purchasing the robe and says:

“Excellent! Worthy ones, you have contributed money to purchase a robe for me! You should purchase such and such a pure robe... and offer it to me at the proper time.”

If this bhikkhuni, desiring a fine robe, obtains the robe, it is a Nissaggiya Pacittiya offense.

9.- If there are two households of male or female lay devotees who are not relatives, each contributing money to purchase a robe and intending to buy a pure robe of the corresponding value to offer to a bhikkhuni... and this bhikkhuni, without having previously been invited, is informed of this by someone else, she then goes to those households and says to them:

“Excellent, worthy ones! Since you both intend to procure a robe for me, you should combine the amounts and purchase such and such a pure robe, then offer it to me at the proper time.”

If that bhikkhuni, desiring a fine robe, obtains the robe, it is a Nissaggiya Pacittiya offense.

10.- If a king, a great minister, a brahmin, a householder, or another person sends a messenger with money to be offered to a bhikkhuni for the purchase of a robe, the messenger brings the money to that bhikkhuni and says:

“Venerable one, this property belongs to the king..., the great minister..., the brahmin..., the householder..., who sent me to bring it here. May the Venerable One compassionately accept it.”

This bhikkhuni says to that messenger:

“Worthy one, I am not permitted to accept this money for the purchase of a robe. I may accept only a pure robe at the proper time.”

The messenger asks:

“Venerable one, do you have a steward?”

The bhikkhuni who needs a robe should say that she does. It may be an attendant of the Sangharama or a female Buddhist devotee. Such a person is the bhikkhuni’s steward. The messenger goes to the steward, hands over the money, and says:

“Use this money at the proper time to purchase a pure robe for the bhikkhuni... and give it to her for her use.”

After properly instructing the steward, the messenger returns to that bhikkhuni and says:

“Venerable one, I have given the robe money to the steward whom you indicated. When a pure robe has been obtained, you should accept and use it.”

The bhikkhuni may accept the robe. When she needs it, she should go to the steward and remind that person two or three times, saying:

“I need a robe.”

If she obtains the robe, that is good. If she does not obtain it, she should go there four, five, or six times and stand silently. If, after going four, five, or six times to claim it, she obtains the robe, that is good. If she does not obtain the robe but presses her claim beyond the prescribed number of times and thereby obtains it, it is a Nissaggiya Pacittiya offense.

If in the end she does not obtain the robe, this bhikkhuni should go to the donor of the robe money, either personally or by sending a trustworthy person, and say to the donor:

“Worthy one, you sent robe money for the bhikkhuni.... In the end, the bhikkhuni... did not obtain a robe. Worthy one, you should know this so that your property is not lost.”

This is in accordance with the Dharma.

Second summary recitation:

Tróc kim ngân xuất nạp

Mại mãi bát khất tuyến

Chức sư tự đoạt y

Hồi tha bệnh trưởng bát.

11.- If a bhikkhuni personally takes hold of gold, silver, money, and so forth, or causes another person to take hold of them, it is a Nissaggiya Pacittiya offense.

12.- If a bhikkhuni engages in bartering various things for profit, it is a Nissaggiya Pacittiya offense.

13.- If a bhikkhuni trades in various goods, it is a Nissaggiya Pacittiya offense.

14.- If a bhikkhuni has a bowl with fewer than five holes that is still usable, but, desiring a better one, seeks another bowl, and she obtains one, it is a Nissaggiya Pacittiya offense.

This bhikkhuni must relinquish that bowl before the assembled Sangha, accept the bowl belonging to the most junior member, and give it to that bhikkhuni, saying:

“This bowl is returned to you. You should not perform the formal act of receiving it, should not perform the formal act of assigning it, and should not give it to another person. You should carefully guard it and properly use it. Keep it until it breaks.”

This is precisely in accordance with the Dharma.

15.- If a bhikkhuni personally requests thread and has a weaver who is not a relative weave a robe, then, upon receiving the finished robe, it is a Nissaggiya Pacittiya offense.

16.- If a male or female lay devotee who is not a relative, for the sake of a bhikkhuni, has a weaver who is not a relative weave a robe, and that bhikkhuni, without having previously accepted an invitation, forms a different intention, goes to that weaver, and says:

“Do you know? This robe is being woven for me. Excellent, weaver! You must weave it beautifully and thickly, comb the fibers thoroughly clean, carefully select the threads, and weave it very tightly. I shall give you a little food from my bowl, food like that in my bowl, or the value of an entire meal as payment for your work.”

If that bhikkhuni gives such a thing to the weaver in pursuit of her desire and obtains the robe as she wishes, it is a Nissaggiya Pacittiya offense.

17.- If a bhikkhuni has previously given a robe to another bhikkhuni, but later, being troubled and angry, reviles her and harbors resentment against her, and that bhikkhuni personally takes back the robe or has another person take it back, saying:

“Return the robe to me. I shall no longer give it to you.”

If the robe is removed from the other bhikkhuni’s body and taken away for use, it is a Nissaggiya Pacittiya offense.

18.- If a bhikkhuni knows that another person has offered an article of benefit to the Sangha and, on her own initiative, diverts it to herself, it is a Nissaggiya Pacittiya offense.

19.- As taught by the Blessed One, a sick bhikkhuni is permitted to use certain kinds of medicine as needed. These medicines are ghee, oil, sugar, and honey. They may be formally retained, stored overnight, and used for a period of seven days. If a bhikkhuni stores these articles for use beyond seven days, it is a Nissaggiya Pacittiya offense.

20.- A bhikkhuni is permitted to keep an extra bowl for one night. If she keeps it beyond that period, it is a Nissaggiya Pacittiya offense.

Third recitation:

Bất khán xả bất xả

Khất kim ngân nhiễm y

Ðắc lợi hữu ngũ thù

Mãi được y nhị giá.

21.- If a bhikkhuni, during a fortnight, does not inspect the five kinds of robes she has formally undertaken to maintain, it is a Nissaggiya Pacittiya offense.

22.- If a bhikkhuni relinquishes the Kathina robe at an improper time, it is a Nissaggiya Pacittiya offense.

23.- If a bhikkhuni does not relinquish the Kathina robe at the proper time, it is a Nissaggiya Pacittiya offense.

24.- If a bhikkhuni requests gold or silver, it is a Nissaggiya Pacittiya offense.

25.- If a bhikkhuni exchanges resources intended for dyeing robes for food, it is a Nissaggiya Pacittiya offense.

26.- If a bhikkhuni exchanges other resources intended for robes for food, it is a Nissaggiya Pacittiya offense.

27.- If a bhikkhuni exchanges resources intended for bedding for food, it is a Nissaggiya Pacittiya offense.

28.- If a bhikkhuni exchanges her share of the benefits from the rains retreat for food, it is a Nissaggiya Pacittiya offense.

29.- If a bhikkhuni diverts to herself the share of benefits belonging to many people, it is a Nissaggiya Pacittiya offense.

30.- If a bhikkhuni diverts to herself the Sangha’s share of benefits, it is a Nissaggiya Pacittiya offense.

31.- If a bhikkhuni goes to a shop to purchase medicine and repeatedly wraps it and opens it, opens it and wraps it again, deliberately prolonging her time there, it is a Nissaggiya Pacittiya offense.

32.- If a bhikkhuni uses a thick, costly robe, it is a Nissaggiya Pacittiya offense.

33.- If a bhikkhuni uses a thin, costly robe, it is a Nissaggiya Pacittiya offense.

Venerable Ones, I have finished reciting the thirty-three rules entailing Nissaggiya Pacittiya. I now ask the Venerable Ones:

“Is this assembly pure in regard to these?” (Asked three times)

“Venerable Ones, this assembly is pure, as shown by its silence. Thus do I understand it.”

IV. The 180 Pācittiya Dharmas

Venerable Ones, these are the one hundred and eighty Pācittiya dharmas recited from the Prātimokṣa every half-month.

First Recitation:

Falsehood, abuse, and divisive speech;

Reviving disputes and reciting in unison;

Speaking of offenses and attainments beyond the human state;

Showing partiality and disparaging the precepts.

1. If a bhikshuni deliberately tells a lie, she commits a Pācittiya offense.

2. If a bhikshuni speaks words of abuse or disparagement, she commits a Pācittiya offense.

3. If a bhikshuni speaks divisively, she commits a Pācittiya offense.

4. If a bhikshuni knows that the Sangha, being harmonious, has settled a dispute in accordance with the Dharma, but after the Sangha has settled that dispute she deliberately revives the matter resolved by this Sangha-karman, she commits a Pācittiya offense.

5. If a bhikshuni teaches the Dharma to a man in more than five or six sentences, except in the presence of a discerning woman, she commits a Pācittiya offense.

6. If a bhikshuni recites together with, or instructs in the teachings, a person who has not received full ordination, she commits a Pācittiya offense.

7. If a bhikshuni knows that another bhikshuni has committed a grave offense and tells a person who has not received full ordination, except when the Sangha has authorized her by a karman, she commits a Pācittiya offense.

8. If a bhikshuni has truly attained a superhuman dharma and tells a person who has not received full ordination about it, she commits a Pācittiya offense.

9. If a bhikshuni, having first given her consent to the Sangha, later says:

“The venerable ones, acting out of partiality toward their intimates, take the Sangha’s property and divert it to others,” she commits a Pācittiya offense.

10. If, during the recitation of the precepts every half-month, a bhikshuni says:

“Venerable Ones, what need is there to expound these minor training precepts? When these minor precepts are recited, they only cause the bhikshunis to become weary, irritated, and distressed.”

Whoever speaks thus in disparagement of the precepts commits a Pācittiya offense.

Second Recitation:

Seeds, contempt, vexation, and admonition;

Beds, grass, and leaf bedding;

Forcibly occupying a place, a damaged bed, and water containing living creatures;

Exceeding three layers and staying at a non-Buddhist dwelling.

11. If a bhikshuni herself destroys seeds, living plants, or the abodes of sentient beings, or causes another to destroy them, she commits a Pācittiya offense.

12. If a bhikshuni reviles or treats another bhikshuni with contempt, she commits a Pācittiya offense.

13. If a bhikshuni resists and causes trouble for one who admonishes her, she commits a Pācittiya offense.

14. If a bhikshuni sets out the Sangha’s bedding or seats in the open air and, when departing, neither puts them away herself, asks another to put them away, nor entrusts an encountered bhikshuni to put them away, except when there is a valid reason, she commits a Pācittiya offense.

15. If a bhikshuni herself spreads, or causes another to spread, grass or leaves in a room belonging to the Sangha and, when departing, neither clears them away herself, asks another to clear them away, nor entrusts an encountered bhikshuni to clear them away, except when there is another valid reason, she commits a Pācittiya offense.

16. If, in a Sangha residence, a bhikshuni knows that other bhikshunis were already staying there before her, yet, although she arrived later, deliberately causes trouble for those who arrived first by intentionally lying or sitting upon their sleeping places, thinking, “If they become displeased, they will leave for another place and yield this place to me,” she commits a Pācittiya offense.

17. If, in a Sangha residence, a bhikshuni knows that a bed upstairs or in an upper chamber has damaged legs, or that other seats there are damaged, yet deliberately lies or sits upon them, she commits a Pācittiya offense.

18. If a bhikshuni knows that water contains living creatures and pours it upon grass or earth, mixes it with cattle dung, or causes another to do so, she commits a Pācittiya offense.

19. If a bhikshuni is constructing a large dwelling, a crossbeam should be placed over the doorframe and water channels should be installed along the window frames. When plastering the walls with wet clay, only two or three layers should be applied, up to the level of the crossbeam. If she exceeds this limit, she commits a Pācittiya offense.

20. If a bhikshuni stays at the dwelling of non-Buddhist ascetics, she is permitted to stay for one night and may take only one meal there, except in case of illness. If she exceeds this limit, she commits a Pācittiya offense.

Third Recitation:

More than three bowls, food that is not leftover;

Urging one who has finished eating, purity, and eating in a separate group;

Eating at an improper time, contaminated food, and food not received;

Water containing living creatures, non-Buddhists, and viewing an army.

21. When many bhikshunis go to the home of a brahmin or a faithful householder who earnestly offers cakes, noodles, or other foods, a bhikshuni who needs them may accept two or three bowls. If she accepts more than this amount, she commits a Pācittiya offense.

After accepting them, she must return to her own residence. If other bhikshunis are present, she must share this food with them. This is in accordance with the Dharma.

22. If a bhikshuni, having finished eating, eats again without performing the procedure for leftover food, she commits a Pācittiya offense.

23. If a bhikshuni knows that another bhikshuni has finished eating and has not performed the procedure for leftover food, yet urges her to eat again, saying, “Venerable One, you should eat this food,” solely because she wishes to cause the other bhikshuni to violate a precept and thereby become distressed, she commits a Pācittiya offense.

24. If a bhikshuni eats in a separate group, except at an allowable time, she commits a Pācittiya offense.

Allowable times are: when ill, when making robes, when traveling by road, when traveling by boat, when a large assembly is taking a meal, and when ascetics are offering food.

25. If a bhikshuni eats at an improper time, she commits a Pācittiya offense.

26. If a bhikshuni eats food that has been improperly touched, she commits a Pācittiya offense.

27. If a bhikshuni, without having been offered food, takes it on her own, places it in her mouth, chews, and swallows it, except for water and a tooth-cleaning stick, she commits a Pācittiya offense.

28. If a bhikshuni knows that water contains living creatures and nevertheless uses it, she commits a Pācittiya offense.

29. If a bhikshuni gives food with her own hand to a naked non-Buddhist ascetic or to other male or female non-Buddhist ascetics, she commits a Pācittiya offense.

30. If a bhikshuni goes of her own accord to watch an army assemble in preparation for battle, she commits a Pācittiya offense.

Fourth Recitation:

Viewing an army, two nights, and striking;

Concealing an offense and going to a lay household;

Kindling a fire, withdrawing consent, and exceeding the limit;

Claiming sensual desire is not an obstructive dharma.

31. If a bhikshuni has a valid reason to go to a military camp, she may remain there for only two nights. If she stays beyond this limit, she commits a Pācittiya offense.

32. If, while staying in a military camp during those two nights, a bhikshuni watches the army parade, deploy its formations, or break formation in preparation for battle, she commits a Pācittiya offense.

33. If a bhikshuni, out of anger and displeasure, strikes another bhikshuni, she commits a Pācittiya offense.

34. If a bhikshuni, out of anger and displeasure, raises her hand threatening to strike another bhikshuni, she commits a Pācittiya offense.

35. If a bhikshuni knows that another bhikshuni has committed a grave offense and deliberately conceals it, she commits a Pācittiya offense.

36. If a bhikshuni says to another bhikshuni:

“Venerable One, come with me to a householder’s home, where you will be given fine food and may eat your fill,”

but after arriving at the householder’s home, she gives no food to the other bhikshuni and instead says:

“Venerable One, go somewhere else. I do not enjoy sitting and conversing with you. I prefer to sit alone and converse alone.”

If the bhikshuni speaks these words because she wishes to distress the other bhikshuni and cause her to leave, she commits a Pācittiya offense.

37. If a bhikshuni who is not ill kindles a fire herself or causes another to kindle one, she commits a Pācittiya offense.

38. If a bhikshuni, having entrusted her consent to another, later regrets it and says, “I withdraw my consent; I no longer entrust it to you,” she commits a Pācittiya offense.

39. If a bhikshuni sleeps in the same room with a person who has not received full ordination for more than two nights, she commits a Pācittiya offense.

40. If a bhikshuni says:

“As I understand the Dharma taught by the Buddha, sensual desire is an obstructive dharma, but habitual indulgence in it is not an obstructive dharma,” the bhikshunis should say to her: “Do not say, ‘As I understand the Dharma taught by the Buddha, sensual desire is an obstructive dharma, but habitual indulgence in it is not an obstructive dharma.’ Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One did not say this. Through innumerable Dharma teachings, the Blessed One has declared that sensual desires are obstructive dharmas. You should relinquish such wrong views.”

When the bhiksunis admonish her in this way, it is well if she relinquishes it. If she does not relinquish it, they must earnestly and properly admonish her three times, acting in accordance with the Dharma to correct her so that she relinquishes this wrong view. If she relinquishes it, it is well; if she does not relinquish it, a Payattika offense.

Fifth Recitation:

Dwelling together with one holding wrong views

A female novice and an undyed robe

Handling valuables, bathing, living beings

Harassment, tickling, water, and sharing a room.

41- If a bhiksuni knows that another bhiksuni has spoken the words given above and has not heeded the admonition to relinquish her wrong view, yet lives together with her, shares requisites with her, stays in the same room with her, or sleeps together with her, it is a Payattika offense.

42- If a bhiksuni sees a female novice say:

"As I understand the Buddha's teaching, sensual desires are obstructive dharmas, but when habitually practiced, they are not obstructive dharmas."

The bhiksunis must say to that female novice:

"Do not say: ‘As I understand the Buddha's teaching, sensual desires are obstructive dharmas, but when habitually practiced, they are not obstructive dharmas.’ Do not slander the Blessed One. It is not good to slander the Blessed One. The Blessed One did not say these words. Through innumerable Dharma methods, the Blessed One has taught that sensual desires are obstructions. You must relinquish such wrong views."

When the bhiksunis speak thus to that female novice, it is well if she relinquishes the view. If she does not relinquish it, they must properly exhort and instruct her two or three times so that she relinquishes that wrong view. If this female novice relinquishes it, it is well. If she does not relinquish it, they must say to her:

"From this time onward, you may not say: ‘The Tathagata, Worthy One, Perfectly Enlightened One, is my teacher,’ nor may you accompany the venerable elders or your fellow practitioners of the holy life. Other female novices are permitted to sleep in the same room with bhiksunis for two nights, but from now onward you may not participate in this. You are a foolish person. Go away quickly! Be gone at once!"

If a bhiksuni, knowing full well that the other is an expelled female novice, nevertheless receives her, brings her back, supports her, or allows her to sleep in the same room, it is a Payattika offense.

43- When a bhiksuni obtains a new robe, she must discolor it in one of three ways: blue, mud-colored, or red, using any one of these colors to make it impure in color. If she uses the robe without discoloring it in one of these three ways, it is a Payattika offense.

44- If a bhiksuni personally takes hold of valuables or objects regarded as valuables, or causes another person to take hold of them, except within a monastery or a layperson's house, it is a Payattika offense.

If she sees valuables or objects regarded as valuables within a monastery or a layperson's house, before picking them up she should think: "When someone comes to claim them, I shall return them."

45- A bhiksuni should bathe once every half-month. If she intentionally bathes more frequently, except on another allowable occasion, it is a Payattika offense.

The other allowable occasions are: when it is hot, when she is ill, when she is working, when she is traveling, when there is wind, when there is rain, or when there are both wind and rain.

46- If a bhiksuni intentionally kills a living creature, it is a Payattika offense.

47- If a bhiksuni intentionally causes distress to another bhiksuni, even if her purpose is merely to make that bhiksuni unhappy for a moment, it is a Payattika offense.

48- If a bhiksuni tickles another bhiksuni with her hand, it is a Payattika offense.

49- If a bhiksuni plays in the water, it is a Payattika offense.

50- If a bhiksuni sleeps in the same room as a man, it is a Payattika offense.

Sixth Recitation:

Frightening, concealing, anger, and two kinds of roads

Digging earth and a four-month invitation

Rejecting instruction and secretly listening to words

Remaining silent and rising from the seat.

51- If a bhiksuni personally frightens another bhiksuni or causes someone else to frighten her, even in jest, it is a Payattika offense.

52- If a bhiksuni personally hides, or causes someone else to hide, the robe, bowl, or other requisite of a bhiksuni, probationer, male novice, or female novice, except for another valid reason, it is a Payattika offense.

53- If a bhiksuni, out of anger, knows that another bhiksuni is pure and has not violated a precept, yet baselessly accuses her of committing a Sanghavasesa offense, it is a Payattika offense.

54- If a bhiksuni travels along the same road with a man, without another woman present, even for the distance between villages, it is a Payattika offense.

55- If a bhiksuni travels along the same road with thieves or a band of smugglers, even for the distance between villages, it is a Payattika offense.

56- If a bhiksuni personally digs the earth or causes someone else to dig it, it is a Payattika offense.

57- A bhiksuni may accept an invitation to receive necessary requisites for four months. If, after that period has expired, she continues to accept those things, except at another allowable time, it is a Payattika offense.

The other allowable times are: when there is a special invitation, a successive invitation, an earnest invitation, or a standing invitation.

58- If a bhiksuni hears another bhiksuni say:

"Venerable one, you should train in the rules of training in this way."

And on hearing this she replies:

"I cannot undertake and practice a rule of training merely because I have heard the foolish, unclear, and ignorant words of you. I shall seek those who are learned in the Tripitaka and follow their teachings in order to train in the rules of training," it is a Payattika offense.

A bhiksuni who sincerely wishes to understand is permitted to inquire into the teachings of the Tripitaka.

59- If a bhiksuni knows that other bhiksunis are in dispute and are seeking to expose one another's faults so as to quarrel, and secretly approaches to listen to what they say, thinking: "I need to listen so that I may cause them to dispute with one another," doing so solely for that purpose and no other, it is a Payattika offense.

60- If a bhiksuni, knowing full well that the assembly is discussing a Sangha matter in accordance with the Dharma, silently departs for another place without informing another bhiksuni, except when there is a valid reason, it is a Payattika offense.

Seventh Recitation:

Disrespect, drinking alcohol

Entering a village and going to another house

The appearance of dawn, a needle case, and the same measure

Bed legs and bedding materials.

61- If a bhiksuni is disrespectful toward her teachers or companions, it is a Payattika offense.

62- If a bhiksuni drinks any kind of intoxicating liquor, it is a Payattika offense.

63- If a bhiksuni enters a village at an improper time without informing the other bhiksunis, except when there is another valid reason, it is a Payattika offense.

64- If a bhiksuni has accepted an invitation to a meal at someone's house and, either before or after the meal, departs for another person's house without informing anyone, it is a Payattika offense.

65- If, before the sign of dawn has appeared and before a consecrated ksatriya king has put away his valuables and objects regarded as valuables, a bhiksuni crosses the threshold into the king's private palace, except when there is another valid reason, it is a Payattika offense.

66- If, during the fortnightly recitation of the precepts, a bhiksuni says:

"Venerable ones, only now have I learned that these dharmas are set forth in the Pratimoksa Sutra."

When the bhiksunis all know clearly that this bhiksuni has already participated in the posadha two or three times and that this is not her first occasion, they should say to her:

"Venerable one, ignorance does not exempt one from an offense. You must disclose and repent of the offenses you have committed in accordance with the Dharma."

They must also admonish her:

"Venerable one, this Dharma is rare and difficult to encounter, yet during the recitation of the precepts you were not respectful, did not compose your mind, did not show reverence, did not pay attention, did not focus your perception, did not listen attentively, and did not hear the Dharma with right mindfulness," it is a Payattika offense.

67- If a bhiksuni makes a needle case out of bone, ivory, or horn, it must be smashed and discarded; it is a Payattika offense.

68- When a bhiksuni makes a large or small bed, its legs must be no more than eight of the Tathagata's fingerbreadths high, excluding the portion inserted into the bed frame. If she makes them higher than this, the excess must be cut off; it is a Payattika offense.

69- If a bhiksuni stuffs a bed or seat cushion with cotton or similar material, the stuffing must be removed; it is a Payattika offense.

70- When a bhiksuni makes a nisidana, she must make it according to the prescribed measurements. The proper measurements are: two of the Buddha's spans in length and one and a half of the Buddha's spans in width, with an additional span allowed on one side. If she makes it larger than these measurements, the excess must be cut off; it is a Payattika offense.

Eighth Recitation:

A covering for sores and the measurements of the Buddha's robe

Reckoning, shaving, washing, and clapping the hands

Tự chử thực thủy sái

Sanh thảo khí tường ngoại.

71- Any bhikshuni who makes a sore-covering robe must make it according to the prescribed dimensions. The prescribed dimensions are: four Buddha-spans in length and two Buddha-spans in width. If it exceeds these dimensions, she must cut it down; Pācittika.

72- Any bhikshuni who makes a robe equal to or larger than the Buddha’s robe commits a Pācittika offense.

The dimensions of the Buddha’s robe are ten Buddha-spans in length and six Buddha-spans in width. These are the dimensions of the Buddha’s robe.

73- Any bhikshuni who eats garlic commits a Pācittika offense.

74- Any bhikshuni who shaves the hair of her private parts commits a Pācittika offense.

75- When cleansing herself, a bhikshuni may insert no more than two finger-joints. If she exceeds this, she commits a Pācittika offense.

76- Any bhikshuni who strikes her private parts with her hand commits a Pācittika offense.

77- Any bhikshuni who personally cooks raw food commits a Pācittika offense.

78- Any bhikshuni who splashes water upon a senior bhikshuni commits a Pācittika offense.

79- Any bhikshuni who urinates, defecates, or spits upon grass commits a Pācittika offense.

80- Any bodhisattva nun who, without carefully looking, throws an unclean object outside the wall commits a Pācittika offense.

Ninth Recitation:

Vị độc hữu ngũ chủng

Do nhĩ ngữ hữu tứ

Nhược hoài sân nhuế tâm

Thôi ức giai bất hợp.

81- Any bhikshuni who stands alone with a man in a secluded place commits a Pācittika offense.

82- Any bhikshuni who stands alone with a bhikshu in a secluded place commits a Pācittika offense.

83- Any bhikshuni who stands alone with a man in an open place commits a Pācittika offense.

84- Any bhikshuni who stands alone with a bhikshu in an open place commits a Pācittika offense.

85- Any bhikshuni who lives alone in a room commits a Pācittika offense.

86- Any bhikshuni who places her mouth close to a man’s ear and whispers to him commits a Pācittika offense.

87- Any bhikshuni who listens while a man whispers into her ear commits a Pācittika offense.

88- Any bhikshuni who places her mouth close to a bhikshu’s ear and whispers to him commits a Pācittika offense.

89- Any bhikshuni who listens while a bhikshu whispers into her ear commits a Pācittika offense.

90- Any bhikshuni who, out of anger, strikes her own breast, causing herself pain and suffering, commits a Pācittika offense.

Tenth Recitation:

Chú thệ bất quán sự

Tọa sàng dĩ thọ giao

Tại tứ bạch y gia

Khán bệnh bất đồng ngọa.

91- Any bhikshuni who swears an oath upon her own pure conduct commits a Pācittika offense.

92- Any bhikshuni who, without clearly examining a matter, imposes discipline upon another commits a Pācittika offense.

93- Any bhikshuni who, in a concealed and dark place, lies or sits upon a bed or seat without first inspecting it commits a Pācittika offense.

94- Any bhikshuni who makes an artificial phallus from tree resin commits a Pācittika offense.

95- Any bhikshuni who teaches the Dharma in a layperson’s home and then leaves without telling the householder to put away the bedding commits a Pācittika offense.

96- Any bhikshuni who, in a householder’s home, sits upon a bed, seat, and so forth without the householder’s permission commits a Pācittika offense.

97- Any bhikshuni who, in a householder’s home, sits down without first asking the householder commits a Pācittika offense.

98- Any bhikshuni who knows that another bhikshuni was already staying in a layperson’s home, but upon arriving later tells that bhikshuni to go elsewhere, commits a Pācittika offense.

99- Any bhikshuni who sees that her own disciple or dependent disciple is ill but does not attend to and care for her commits a Pācittika offense.

100- Any bhikshuni who lies on the same bed as another bhikshuni commits a Pācittika offense.

Eleventh Recitation:

Nhị an cư nhị bố

Thiên từ mãn vị niên

Súc chúng nhị giá nhân

Tăng vị dữ vô hạn.

101- Any bhikshuni who, before completing the rains retreat, travels among the people according to her own wishes commits a Pācittika offense.

102- Any bhikshuni who, after completing the rains retreat, refuses to leave her former residence to travel among the people commits a Pācittika offense.

103- Any bhikshuni who travels to a place in the kingdom that she knows is threatened by dangerous bandits commits a Pācittika offense.

104- Any bhikshuni who travels to a place that she knows is dangerous because of tigers, wolves, or lions commits a Pācittika offense.

105- Any bhikshuni who enters a temple of the gods to engage in debate commits a Pācittika offense.

106- Any bhikshuni who, before completing twelve rains, gives another woman the going forth and full ordination commits a Pācittika offense.

107- Any bhikshuni who takes disciples into her care without the Sangha having performed the formal act authorizing her to maintain a community commits a Pācittika offense.

108- Any bhikshuni who knowingly gives the going forth to a formerly married woman who is under twelve years of age commits a Pācittika offense.

109- Any bhikshuni who knowingly gives full ordination to a formerly married woman who is under twelve years of age and has not first received the training precepts commits a Pācittika offense.

110- Any bhikshuni who, without the Sangha having performed the formal act authorizing her to maintain an unlimited community, takes many disciples into her care at her own discretion commits a Pācittika offense.

Twelfth Recitation:

Ðộ thần bất giáo giới

Bất độ bất tùy thân

Nhị đồng nữ ác nhân

Ða ưu nhị lục pháp.

111- Any bhikshuni who gives the going forth to a pregnant woman commits a Pācittika offense.

112- Any bhikshuni who gives another woman the going forth and full ordination but does not instruct her commits a Pācittika offense.

113- Any bhikshuni who gives another woman the going forth and full ordination but does not support and supervise her commits a Pācittika offense.

114- Any bhikshuni who gives another woman the going forth but, when traveling elsewhere, does not allow her to accompany her commits a Pācittika offense.

115- Any bhikshuni who knowingly gives full ordination to a maiden under twenty years of age commits a Pācittika offense.

116- Any bhikshuni who knowingly gives full ordination to a maiden who is twenty years of age without first having her train for two years in the six precepts and the six ancillary precepts commits a Pācittika offense.

117- Any bhikshuni who knowingly gives the going forth to a woman of bad character who delights in quarreling commits a Pācittika offense.

118- Any bhikshuni who knowingly gives the going forth to a woman burdened by much sorrow and distress commits a Pācittika offense.

119- Any bhikshuni who knowingly gives full ordination to a woman before she has completed two years of training in the six precepts and the six ancillary precepts commits a Pācittika offense.

120- Any bhikshuni who knows that a woman has completed two years of training in the six precepts and the six ancillary precepts but does not give her full ordination commits a Pācittika offense.

Thirteenth Recitation:

Vị phóng dữ ngã y

Thu liễm niên niên thọ

Dục bán nguyệt vô tăng

An cư tùy ý trách.

121- Any bhikshuni who knowingly gives the going forth to a woman who has a husband or master and has not yet been granted her freedom commits a Pācittika offense.

122- Any bhikshuni who says to a woman wishing to receive full ordination, “Give me a robe, and I shall give you full ordination,” commits a Pācittika offense.

123- Any bhikshuni who says to a laywoman:

“You should put your household affairs in order, and I shall give you the going forth.”

If the woman heeds her words and completes those arrangements, but the bhikshuni then does not give her the going forth, the bhikshuni commits a Pācittika offense.

124- Any bhikshuni who gives others the going forth and full ordination every year commits a Pācittika offense.

125- Any bhikshuni who sends her consent overnight commits a Pācittika offense.

126- A bhikshuni must request instruction every half-month; if she does not request it, she commits a Pācittika offense.

127- Any bhikshuni who holds the poṣadha observance in a region where there are no bhikshus commits a Pācittika offense.

128- Any bhikshuni who undertakes the rains retreat in a place where there are no bhikshus commits a Pācittika offense.

129- Any bhikshuni who, after completing the rains retreat, does not request the invitation before both Sanghas concerning the three matters—what has been seen, heard, or suspected—commits a Pācittika offense.

130- Any bhikshuni who reproaches the Sangha commits a Pācittika offense.

Fourteenth Recitation:

Mạ chúng ngũ chủng san

Tán gia tự thực pháp

Cách thực cấp tôn tử

Tẩy quần linh hoán y.

131- Any bhikshuni who reviles the Sangha commits a Pācittika offense.

132- Any bhikshuni who sees another person being praised and gives rise to jealousy commits a Pācittika offense.

133- Any bhikshuni who, out of stinginess, wishes to reserve particular donor households for herself commits a Pācittika offense.

134- Any bhikshuni who, out of stinginess, wishes to reserve a monastery for herself commits a Pācittika offense.

135- Whatever bhiksuni is miserly regarding gains of food and drink commits a Payattika offense.

136- Whatever bhiksuni is miserly regarding the Dharma commits a Payattika offense.

137- Whatever bhiksuni, having finished eating, eats again commits a Payattika offense.

138- Whatever bhiksuni provides for another person's young child commits a Payattika offense.

139- Whatever bhiksuni does not procure a bathing garment commits a Payattika offense.

140- Whatever bhiksuni has a washerman wash her garments commits a Payattika offense.

Fifteenth Recitation:

Garments of the superior Sangha and ascetics,

Two kinds of illness robes, and begging for robes;

Not jointly relinquishing, not sharing,

Strife, failure to inform, and learning spells.

141- Whatever bhiksuni exchanges the various robes she is wearing for those of the Bhiksu Sangha commits a Payattika offense.

142- Whatever bhiksuni gives a Dharma robe to a layperson commits a Payattika offense.

143- Whatever bhiksuni does not procure an illness robe commits a Payattika offense.

144- Whatever bhiksuni takes an illness robe belonging to the community for her own private use commits a Payattika offense.

145- Whatever bhiksuni, knowing that they are poor, nevertheless asks them for a kathina robe commits a Payattika offense.

146- Whatever bhiksuni does not relinquish the kathina robe together with the Sangha commits a Payattika offense.

147- Whatever bhiksuni does not share robes with others commits a Payattika offense.

148- Whatever bhiksuni, knowing herself capable, sees other nuns engaged in a dispute but does not exhort them to cease commits a Payattika offense.

149- Whatever bhiksuni leaves her residence without informing another bhiksuni commits a Payattika offense.

150- Whatever bhiksuni learns spells from a layperson commits a Payattika offense.

Sixteenth Recitation:

Teaching spells and selling flour,

Managing affairs and making other nuns toil;

Combing fibers, spinning thread, parasols on the road,

Leather footwear, sores, and ordaining a prostitute.

151- Whatever bhiksuni teaches spells to a layperson commits a Payattika offense.

152- Whatever bhiksuni trades in edible flour commits a Payattika offense.

153- Whatever bhiksuni manages the household affairs of a layperson commits a Payattika offense.

154- Whatever bhiksuni orders other nuns to move platforms, seats, beds, and stools until they become exhausted commits a Payattika offense.

155- Whatever bhiksuni personally sorts and cards silk fibers commits a Payattika offense.

156- Whatever bhiksuni personally spins thread commits a Payattika offense.

157- Whatever bhiksuni carries a parasol or canopy while traveling commits a Payattika offense.

158- Whatever bhiksuni wears gaudily colored leather shoes commits a Payattika offense.

159- Whatever bhiksuni, having a sore on her hand, repeatedly has another person open and rebandage it commits a Payattika offense.

160- Whatever bhiksuni ordains a woman who is practicing prostitution commits a Payattika offense.

Seventeenth Recitation:

A nun improperly has her body rubbed,

Five distinctions according to the person;

Perfume, sesame oil, and water,

Presumptuous questioning and lay adornments.

161- Whatever bhiksuni has another bhiksuni rub her body commits a Payattika offense.

162- Whatever bhiksuni has a siksamana rub her body commits a Payattika offense.

163- Whatever bhiksuni has a female novice rub her body commits a Payattika offense.

164- Whatever bhiksuni has a laywoman rub her body commits a Payattika offense.

165- Whatever bhiksuni has a female non-Buddhist ascetic rub her body commits a Payattika offense.

166- Whatever bhiksuni applies perfume to her body commits a Payattika offense.

167- Whatever bhiksuni applies sesame oil to her body commits a Payattika offense.

168- Whatever bhiksuni has another person wipe her body with water commits a Payattika offense.

169- Whatever bhiksuni, without first obtaining permission, presumptuously poses a question commits a Payattika offense.

170- Whatever bhiksuni wears beautiful ornaments belonging to laypeople commits a Payattika offense.

Eighteenth Recitation:

Pulling one another, dancing, singing, and music;

Going out alone to relieve oneself;

Brushes and the first three kinds of combs;

The offenses entailing downfall number one hundred and eighty.

171- Whatever bhiksuni pulls another by the hand while bathing in a river commits a Payattika offense.

172- Whatever bhiksuni dances herself or has another person dance commits a Payattika offense.

173- Whatever bhiksuni sings commits a Payattika offense.

174- Whatever bhiksuni plays music commits a Payattika offense.

175- Whatever bhiksuni leaves the monastery alone and goes into an open field to urinate or defecate commits a Payattika offense.

176- Whatever bhiksuni keeps a brush made of fragrant wood commits a Payattika offense.

177- Whatever bhiksuni keeps a fine-toothed comb commits a Payattika offense.

178- Whatever bhiksuni keeps a wide-toothed comb commits a Payattika offense.

179- Whatever bhiksuni uses a fragrant brush, a fine-toothed comb, or a wide-toothed comb commits a Payattika offense.

180- Whatever bhiksuni keeps false hair and the accompanying ornaments commits a Payattika offense.

Venerable Ones, I have finished reciting the one hundred and eighty Payattika rules. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones, this assembly is pure because it is silent. Thus do I acknowledge it.”

V.- The 11 Pratidesaniya Rules: (Patidesaniya)

Venerable Ones, these are the eleven Pratidesaniya rules requiring acknowledgment, recited from the Pratimoksa every half-month.

Summary Recitation:

Milk, curds, and fresh ghee;

Clarified ghee, oil, sugar, and honey;

Fish, meat, and dried meat;

Receiving food at the home of a trainee family.

1- Whatever bhiksuni, though not ill, goes for her own sake to the house of a layperson and asks for milk, or has someone ask for it so that she may consume it as food or drink, must return to her residence outside the village, approach the bhiksunis, and say to each one:

“Venerable One, I have committed an unwholesome offense requiring acknowledgment. This is something that should not be done. I now confess it before the Venerable One.”

This is called a rule requiring acknowledgment.

Rules 2 through 10 are as above: asking for curds, fresh ghee, clarified ghee, oil, sugar, honey, fish, meat, and dried meat—nine kinds of food.

11- Whatever bhiksuni knows that a certain household is a trainee family for which the Sangha has performed the karman designating it as such, and, without having been invited beforehand, presumptuously goes to that house and personally receives food to eat, must return to her residence outside the village, approach the bhiksunis, and say to each one:

“Venerable One, I have committed an unwholesome offense requiring acknowledgment. This is a rule that must not be transgressed. I now acknowledge and confess it.”

This is a rule requiring acknowledgment.

Venerable Ones, I have finished reciting the eleven Pratidesaniya rules. I now ask the Venerable Ones:

“Is this assembly pure?” (Ask three times.)

“Venerable Ones, this assembly is pure because it is silent. Thus do I acknowledge it.”

VI.- Rules of Training: (Sekkhiyavatta)

Venerable Ones, these are the rules of training recited from the Pratimoksa every half-month.

Summary Recitation:

Robes, food, and deportment in proper order;

Dignified conduct in laypeople’s homes;

Protecting the bowl, except in cases of illness;

Shaving, spitting, transgressions, persons, and trees.

1- I shall wear the lower robe properly—this is a training to be observed.

2- I shall wear the lower robe neither too high nor too low; I shall not roll it into the shape of an elephant’s trunk or a snake’s head, nor fold it into the shape of a tala leaf or a bean cake—this is a training to be observed.

3- I shall wear the five robes properly—this is a training to be observed.

4- I shall wear the five robes neither too high nor too low, but neatly and modestly; I shall not speak excessively or look upward when entering a layperson’s home—this is a training to be observed.

5- When menstruation is about to begin, I shall not go to a layperson’s home—this is a training to be observed.

6- I shall not cover my head, throw back one side of my robe, throw back both sides of my robe, place my hands on my hips, or swing my arms when entering a layperson’s home—this is a training to be observed.

7- I shall not walk with a bouncing gait, walk on tiptoe, hop on one foot, walk with my body inclined to one side, or walk hastily when entering a layperson’s home—this is a training to be observed.

8- I shall not sway my body, wave my hands, shake my head, swing my arms, or flail them like the shaft of a cart when entering a layperson’s home—this is a training to be observed.

9- In a layperson’s home, I shall not sit down presumptuously before being invited—this is a training to be observed.

10- In a layperson’s home, I shall not sit down without first carefully examining the seat—this is a training to be observed.

11- In a layperson’s home, I shall not sit down carelessly—this is a training to be observed.

12- In the home of a white-robed householder, one must not sit with the legs propped up, crossed, clasped to the chest, or fully outstretched, nor expose the body—this is to be trained in.

13- One must respectfully receive food—this is to be trained in.

14- One must not receive rice until the bowl is full and then accept soup and vegetables so that the food overflows; one must carefully hold the bowl with the fingers while eating—this is to be trained in.

15- Before the food has been brought, one must not hold out the bowl and wait—this is to be trained in.

16- One must not place the bowl upon food—this is to be trained in.

17- One must respectfully eat the food—this is to be trained in.

18- One must not form morsels of rice that are too large or too small, but only suitably rounded for eating—this is to be trained in.

19- Before the food reaches the mouth, one must not open the mouth and wait—this is to be trained in.

20- One must not speak with food in the mouth—this is to be trained in.

21- One must not cover soup with rice or rice with soup in the hope of receiving more—this is to be trained in.

22- One must not lick food, chew rice noisily, breathe upon food, blow upon food, rummage through food, disparage food, hold food in both cheeks, bite off half a morsel, eat with the tongue protruding, or shape food into the form of a stupa—this is to be trained in.

23- One must not lick the hands, lick the bowl, shake the hands, or shake the bowl; one should keep one’s gaze upon the bowl while eating—this is to be trained in.

24- With a contemptuous mind, one must not deliberately look into the bowl of the person eating nearby—this is to be trained in.

25- One must not hold a vessel of clean water with a soiled hand—this is to be trained in.

26- In the home of a white-robed householder, one must not pour away the water used to wash the bowl without first asking the householder—this is to be trained in.

27- One must not put leftover food into a vessel containing water—this is to be trained in.

28- One must not place the bowl on the ground when there is nothing beneath it as a support—this is to be trained in.

29- One must not wash the bowl while standing—this is to be trained in.

30- One must not place the bowl where it may easily fall and break, nor use the bowl to scoop water against the current—this is to be trained in.

31- When another is seated and one is standing, one must not teach the Dharma, except to one who is ill—this is to be trained in.

32- When another is lying down and one is seated, one must not teach the Dharma, except to one who is ill—this is to be trained in.

33- When another is seated on a high seat and one is seated on a low seat, one must not teach the Dharma, except to one who is ill—this is to be trained in.

34- When another walks ahead and one walks behind, one must not teach the Dharma, except to one who is ill—this is to be trained in.

35- When another walks in the middle of the road and one walks along its edge, one must not teach the Dharma, except to one who is ill—this is to be trained in.

36- One must not teach the Dharma to a person whose head is covered, whose robe is thrown back over one shoulder, whose robe is thrown back over both shoulders, whose hands are placed upon the hips, or whose hands are waving, except to one who is ill—this is to be trained in.

37- One must not teach the Dharma to a person riding an elephant, riding a horse, seated in a palanquin, or traveling in a carriage, except to one who is ill—this is to be trained in.

38- One must not teach the Dharma to a person wearing wooden clogs, shoes, or sandals—this is to be trained in.

39- One must not teach the Dharma to a person wearing a cap, hat, or crown resembling the Buddha’s ushnisha, whose head is wrapped, or who wears a floral wreath, except to one who is ill—this is to be trained in.

40- One must not teach the Dharma to a person holding a parasol—this is to be trained in.

41- One must not defecate or urinate while standing, except when ill—this is to be trained in.

42- One must not defecate, urinate, or spit into clean water, except when ill—this is to be trained in.

43- One must not defecate, urinate, or spit upon green grass, except when ill—this is to be trained in.

44- One must not climb a tree higher than a person’s head, except in a dangerous circumstance—this is to be trained in.

Venerable Ones, I have finished reciting the rules of training. I ask the Venerable Ones:

“Is this assembly pure in this regard?” (Ask three times.)

“Venerable Ones, this assembly is pure in this regard, for it remains silent. Thus do I understand it.”

VII.- The Seven Methods for Settling Disputes: (Adhikarana-samatha)

Venerable Ones, these are the seven methods for settling disputes, which are recited from the disciplinary scripture every half-month.

Summary recitation:

In the presence, pure recollection,

Freedom from insanity, and seeking the offense,

The word of the majority, one’s own admission,

Covering with grass settles the disputes of the assembly.

1- A matter that should be settled through Vinaya in the Presence must be settled through Vinaya in the Presence.

2- A matter that should be settled through Vinaya by Recollection must be settled through Vinaya by Recollection.

3- A matter that should be settled through Vinaya by Freedom from Insanity must be settled through Vinaya by Freedom from Insanity.

4- A matter that should be settled through Vinaya by Seeking the Inherent Nature of the Offense must be settled through Vinaya by Seeking the Inherent Nature of the Offense.

5- A matter that should be settled through Vinaya by the Word of the Majority must be settled through Vinaya by the Word of the Majority.

6- A matter that should be settled through Vinaya by Adjudication upon One’s Own Admission must be settled through Vinaya by Adjudication upon One’s Own Admission.

7- A matter that should be settled through Vinaya by Covering with Grass must be settled through Vinaya by Covering with Grass.

If a dispute arises, these seven methods must be employed, in accordance with the Teacher’s instruction and in conformity with the Dharma and the Vinaya, to settle that dispute.

Venerable Ones, I have finished reciting the seven methods for settling disputes. I ask the Venerable Ones:

“Is this assembly pure in this regard?” (Ask three times.)

“Venerable Ones, this assembly is pure in this regard, for it remains silent. Thus do I understand it.”

CONCLUSION:

Venerable Ones, I have finished reciting the introduction to the disciplinary scripture, the eight Parajika rules, the twenty Sanghavasesa rules, the thirty Naihsargika-payattika rules, the one hundred and eighty Payattika rules, the eleven Pratidesaniya rules, the rules of training, and the seven methods for settling disputes.

All these rules are preserved in the disciplinary scripture of the Tathagata, the Worthy One, the Perfectly Enlightened One. If there are other corresponding subsidiary rules, they too must all be trained in.

The Venerable Ones should assemble together in a spirit of joy and without contention, of one mind and one voice, like water blending with milk; they should diligently cause the Noble Teaching of the Great Teacher to shine forth, live in peace and happiness, and not dwell in heedlessness. Thus must they train.

1- Patient endurance and vigor are foremost,

Leading to the realization of nirvana.

One who has gone forth yet harms others

Is not a samana.

This is the disciplinary scripture taught by Vipasyin Tathagata, the Perfectly Enlightened One.

2- With clear eyes, avoid the perilous path

And reach the place of safety.

The wise who live in the world

Keep far away from every evil.

This is the disciplinary scripture taught by Sikhin Tathagata, the Perfectly Enlightened One.

3- Neither slander nor cause harm;

Skillfully uphold the disciplinary scripture;

Know moderation in food and drink;

Use only simple bedding;

Diligently cultivate higher concentration—

This is the teaching of all Buddhas.

This is the disciplinary scripture taught by Visvabhu Tathagata, the Perfectly Enlightened One.

4- As a bee approaches a flower,

Harming neither its color nor fragrance,

But taking only the nectar before departing,

So too should a bhiksuni be.

Do not assail or disparage others,

Whether they have acted or not;

Examine one’s own conduct,

Whether it is right or wrong.

This is the disciplinary scripture taught by Krakucchanda Tathagata, the Perfectly Enlightened One.

5- Do not become intoxicated by the bliss of concentration;

Diligently cultivate in tranquil solitude.

Attaining this, one ends sorrow

And constantly guards right mindfulness.

One who continually practices generosity

Increases merit, and enmity disappears.

Cultivating good, one eliminates all evil;

Ending the defilements, one realizes nirvana.

This is the disciplinary scripture taught by Kanakamuni Tathagata, the Perfectly Enlightened One.

6- Commit no evil deeds;

Practice every wholesome conduct;

Discipline one’s own mind—

This is the teaching of all Buddhas.

This is the disciplinary scripture taught by Kasyapa Tathagata, the Perfectly Enlightened One.

7- Excellent is the guarding of the body;

Excellent is the guarding of speech;

Excellent is the guarding of the mind;

Excellent is complete restraint.

A bhiksuni who guards them all

Eliminates every suffering.

Skillfully guarding the mouth and speech,

Skillfully guarding thoughts,

And committing no evil with the body,

She always purifies the three kinds of karma.

Therefore, one should accord with

The Teaching of the Great Sage.

This is the disciplinary scripture taught by Sakyamuni Tathagata, the Perfectly Enlightened One.

Vipasyin and Sikhin,

Visvabhu and Krakucchanda,

Kanakamuni,

Kasyapa, and the Venerable Sakyamuni—

Divine among the devas,

Unsurpassed Guides who tame beings.

All Seven Buddhas, valiant and mighty,

Ever protected the world.

Replete with great renown,

They all proclaimed this discipline of precepts.

The Buddhas and their disciples

All revered and honored the precepts.

Through reverence for the Pratimoksha Sutra,

They attained the unsurpassed fruition.

Those who seek liberation

Should diligently cultivate the Buddha’s teaching,

Subduing the armies of birth and death

As an elephant demolishes a thatched hut.

Here within this Dharma and discipline,

Always dwell free from heedlessness;

Drain dry the ocean of afflictions

And cross beyond the shore of suffering.

Whenever the Pratimoksha Sutra is recited,

Assemble in harmony to perform the purification rite.

Together, you must honor the precepts

As a yak guards its tail.

I have now recited the Pratimoksha Sutra;

The Sangha’s purification rite is complete.

May the merit and benefit reach all sentient beings,

That all may together attain Buddhahood.

THE ROOT SARVASTIVADA

VINAYA

BHIKSUNI PRATIMOKSHA SUTRA

—End—