根本說一切有部苾芻尼戒經

Preface to the Discipline Scripture:

The Pratimoksha Scripture 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 indeed is the arising of Buddhas in the world;

Joyful indeed is the teaching of the wondrous Dharma;

Joyful indeed is the mutual understanding of the Sangha;

Joyful indeed are harmony and advancement in cultivation.

Joyful indeed is meeting a noble person;

Joyful indeed is drawing near to such a one.

If one does not encounter foolish people,

That indeed is everlasting joy.

Joyful indeed is seeing one who keeps the precepts;

Joyful indeed is meeting one of great learning.

Meeting an arhat is true joy,

For no further karma of samsara is created.

Joyful indeed is crossing to the other shore;

Joyful indeed is victory through the true Dharma.

Attaining right wisdom and bringing forth the noble fruit,

And eliminating all conceit—this is the greatest joy.

Whoever possesses resolute strength of mind,

Subdues sensual desire, and is greatly learned,

Dwells in the forest from youth until old age,

Delighting in the tranquility of an aranya.

Venerable Ones! Spring is drawing to an end; ... days have passed. At present, ... days remain. Aging and death press upon us once more, and our lives continue to diminish. Before long, the teaching of the Teacher will no longer remain.

Venerable Ones! You must strive diligently and remain mindful and alert; do not be heedless. Through non-heedlessness, you will certainly attain the fruition of the Tathagata, Worthy One, Perfectly Enlightened One—to say nothing of the other wholesome qualities belonging to enlightenment.

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

(The person bearing their consent should now come forward and present it.)

Reverently joining my palms,

I bow to Shakyamuni, the Lion;

The Pratimoksha that disciplines and liberates

I shall recite; listen well.

Having heard it, you must act accordingly,

Just as the Great Sage instructed.

Even regarding minor offenses,

You must guard against them with courage.

The horse-like mind is difficult to tame;

Always restrain it closely.

The discipline is like an iron bridle

With a hundred sharp claws.

Those who transgress the discipline,

Upon hearing the teaching, cease at once.

Great beings, like excellent steeds,

Will escape the battle of afflictions.

Whoever lacks this bridle

Cannot attain peace and happiness;

Surrounded 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), and the Sangha is holding the Posadha ceremony. If the time is appropriate for the Bhikshuni Sangha, and the Bhikshuni Sangha consents, the Bhikshuni Sangha shall perform the Posadha and recite the Pratimoksha Scripture. This is the motion.

Venerable Ones! I shall now perform the Posadha rite and expound the Pratimoksha Scripture. 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 excellent 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 false speech.

Venerable Ones! The Buddha taught: Deliberate false speech is a dharma 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 and happiness.

Venerable Ones! I have recited the preface to the Discipline Scripture. 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 receive and uphold it.”

I.—The Eight Pārājika Dharmas

Venerable Ones! These are the eight Pārājika dharmas, recited from the Discipline Scripture every half-month.

Summary verse:

Sexual misconduct, taking what is not given,

Ending human life, claiming superhuman attainments,

Touching, the eight acts, concealing, and following;

All these entail exclusion from communal life.

1—First Precept: Sexual Misconduct

If a bhikshuni, having undertaken the training precepts together with the other bhikshunis, has neither renounced the training nor declared her inability to continue it, engages in an impure act and has sexual intercourse with another, even with an animal, that bhikshuni commits a Pārājika and may no longer dwell in communion.

2—Second Precept: Stealing

If a bhikshuni, whether in a village or a secluded place, with intent to steal deliberately takes what another has not given, and for such stealing a king or high official would have her arrested, executed, bound, banished, or rebuked, saying, “You there! You are a foolish, ignorant thief, and thus you have stolen,” that bhikshuni commits a Pārājika 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 hands, places a knife in that person’s hand, has another take up a knife and kill that person, urges that person to die, or praises death, saying:

“You there! With such faults, what hope remains for you? You are immersed in impurity and evil; what purpose is there in 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 reasons, this bhikshuni commits a Pārājika and may no longer dwell in communion.

4.—Fourth Precept: Great False Speech

If a bhikshuni, though truly not knowing or understanding and fully aware that she has not attained a superhuman dharma—a supreme and blissful knowledge and vision realized by tranquil noble ones—nevertheless declares, “I have seen; I know,”

and at another time, whether questioned or not, wishing to purify herself, she declares:

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

having spoken falsely and deceitfully—except in a case of overestimation—this bhikshuni commits a Pārājika and may no longer dwell in communion.

5—Fifth Precept: Lustful Physical Contact

If a bhikshuni, with a defiled mind, engages with a man of defiled mind in physical contact that produces pleasurable sensation, from below the armpits to above the knees, rubbing their bodies against each other; if they press and rub against one another forcefully in such ways, this bhikshuni commits a Pārājika 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 of defiled mind in the following acts: behaving excitedly, jesting, laughing flirtatiously, indicating a dwelling place, arranging a time to meet, exchanging suggestive signs, reciprocating affection as husband and wife, and lying together in a place where sexual intercourse could occur—any bhikshuni who performs these eight acts with pleasurable intent commits a Pārājika and may no longer dwell in communion.

7—Seventh Precept: Concealing a Grave Offense

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

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

then, in such a case, this bhikshuni commits a Pārājika and may no longer dwell in communion.

8—Eighth Precept: Following One Who Has Been Formally Rejected

If a bhikshuni clearly knows that a certain bhikshu has been subjected by the harmonious Sangha to a formal act of rejection and that the community of bhikshunis has enacted a procedure of withholding homage from him; and if that bhikshu, within the Sangha’s dwelling place, displays signs of reverence, seeks assistance, and within the boundary requests the Sangha to rescind the formal act of rejection, yet that bhikshuni says to that bhikshu:

"Venerable one, you need not remain at the Sangha's residence, outwardly showing reverence and seeking assistance. Within the boundary itself, request the Sangha to perform a karman rescinding the act of suspension. I shall provide the Venerable One with robes, an alms bowl, and all other necessities, always ensuring that nothing is lacking. You may peacefully recite and practice as you wish."

At that time, the bhiksunis should say to that bhiksuni:

"Do you not know that the Sangha has performed an act of suspension against that person, and that the bhiksunis have formally resolved not to pay homage to her? That bhiksuni has humbled herself and, within the boundary, requested a karman rescinding the act of suspension. Yet you supply her with robes, an alms bowl, and other articles so that she lacks nothing. You should abandon such conduct in support of that wrongdoer."

When the bhiksunis admonish her in this way, it is well if she desists. If she does not desist, they must earnestly and properly admonish her three times and discipline her in accordance with the Dharma so that she abandons that conduct. If she desists, it is well; if she does not desist, that bhiksuni commits a parajika offense and may no longer dwell in communion.

CONCLUSION:

Venerable Ones! I have finished reciting the eight rules entailing defeat. Any bhiksuni who commits even one of these eight offenses may no longer dwell in communion with the other bhiksunis. Just as she was before, so after committing an offense entailing defeat she may no longer dwell 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. The Twenty Sanghadisesa Rules

Venerable Ones! These are the twenty Sanghadisesa rules, recited from the Pratimoksa every fortnight.

Summary verse:

Matchmaking and two accusations,

Two concerning lust and four concerning going alone;

Abandonment by a husband, contracts, and rescinding an act;

Two concerning disputes and disorderly communal living;

Schism in the Sangha and following a companion;

Corrupting families and evil disposition;

There are twenty rules requiring action by the Sangha;

Know that eight require three admonitions.

1. If a bhiksuni acts as a matchmaker, conveying a man's intentions to a woman or a woman's intentions to a man, and they become husband and wife or engage in illicit intercourse, even for only a brief time, she commits a Sanghadisesa offense.

2. If a bhiksuni, out of anger, deliberately and groundlessly accuses a pure bhiksuni of a parajika offense, intending to destroy her life of celibacy, and later, whether questioned or not, she knows clearly that this accusation against that bhiksuni was groundless and that she spoke it out of anger, she commits a Sanghadisesa offense.

3. If a bhiksuni, out of anger, deliberately uses some matter other than a parajika offense to accuse a pure bhiksuni, intending to destroy her pure conduct, and later, whether questioned or not, she knows clearly that the matter belongs to a different category and uses some slight resemblance as the basis for the accusation, then because that bhiksuni spoke those words out of anger, she commits a Sanghadisesa offense.

4. If a bhiksuni, with a lustful mind, associates with a man who has a lustful mind and personally receives anything whatsoever from him, she commits a Sanghadisesa offense.

5. If a bhiksuni says to another bhiksuni:

"If you have no lustful intent when accepting something from a man who has lustful intent, what fault do I see in that?"

she commits a Sanghadisesa offense.

6. If a bhiksuni leaves the bhiksuni monastery alone and spends the night elsewhere, she commits a Sanghadisesa offense.

7. If a bhiksuni leaves the bhiksuni monastery alone during the day and goes to a lay household, she commits a Sanghadisesa offense.

8. If a bhiksuni travels alone, she commits a Sanghadisesa offense.

9. If a bhiksuni crosses a river alone, she commits a Sanghadisesa offense.

10. If a bhiksuni, knowing that a certain woman has acted unlawfully, is censured by everyone, has been cast off by her husband, and has been reported to the king, nevertheless admits that woman into the monastic life, she commits a Sanghadisesa offense.

11. If a bhiksuni relies upon a person's former contract to collect for herself a debt owed by someone who has died, she commits a Sanghadisesa offense.

12. If a bhiksuni, knowing that a certain bhiksuni has been subjected to an act of suspension by the community of bhiksunis, goes beyond the Sangha's boundary on her own initiative to perform the procedure rescinding that karman, she commits a Sanghadisesa offense.

13. If a bhiksuni, while quarreling and disputing with other bhiksunis, says:

"I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyaputriya renunciants who possess moral virtue and excellent wholesome qualities; other renunciants also possess moral virtue and excellent wholesome qualities. I shall go to them to cultivate the celibate life."

At that time, the other bhiksunis should say to that bhiksuni:

"Sister, you should abandon that wrong view."

When she is admonished in this way, it is well if she desists. If she does not desist, they must earnestly and properly admonish her three times and discipline her 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, she commits a Sanghadisesa offense.

14. If a bhiksuni quarrels and disputes with other bhiksunis, and the bhiksunis say to her:

"Sister, do not quarrel or dispute any longer,"

but that bhiksuni replies:

"You act out of partiality, anger, fear, and delusion. Of those who quarrel, some are admonished and others are not,"

the bhiksunis should tell her:

"Venerable one, when others admonish you, you should not say: ‘You act out of partiality, anger, fear, and delusion. Of those who quarrel, some are admonished and others are not.’ You should abandon such speech."

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

15. If a bhiksuni lives among other bhiksunis in a disorderly manner, being restless and playful, the bhiksunis 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. You should live alone in peaceful seclusion. When you live peacefully, wholesome and beneficial qualities increase and do not decline."

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

16. If a bhiksuni knows that another bhiksuni delights in living apart, the bhiksunis should say to that bhiksuni:

"Venerable one, do not live apart. If you live apart, wholesome qualities will decline and fail to increase. Sister, you should live together with the community so that wholesome qualities increase and do not decline."

When the community of bhiksunis counsels her, saying:

"Venerable one, do not delight in living apart, thereby causing wholesome qualities to decline and be impaired. Venerable one, you should abandon the wrong view of living in isolation,"

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

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

"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 without contention, of one mind and one voice, like water mingled with milk, so that the teaching of the Great Master may shine brightly, abide in peace, and remain in the world for a long time. Venerable sister, you should abandon this attempt to divide the Sangha."

When the bhikshunis admonish her in this way, if she abandons it, that is good. If she does not abandon it, she must be earnestly and formally admonished three times, in accordance with the Dharma, so that she may be corrected and abandon the act of dividing the Sangha. If she abandons it, that is good. If she does not abandon it, she commits a Sanghavasesa offense.

18. If a bhikshuni, together with one, two, or several others, forms a faction, engages in what is wrong, opposes what is right, and they support one another, and this bhikshuni says to the community of bhikshunis:

"Venerable ones, do not speak to that bhikshuni, whether concerning what is good or bad. Why? Because that bhikshuni follows the Dharma and Vinaya, relies upon the Dharma and Vinaya, and speaks no falsehood. Whatever she approves of, I also approve of."

The bhikshunis should say to her:

"Venerable sister, do not say: ‘That bhikshuni follows 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 bhikshuni does not follow the Dharma and Vinaya, does not rely upon the Dharma and Vinaya, and all her words are false.

You should not approve of dividing the Sangha; you should approve of harmony in the Sangha. You should dwell in harmony with the Sangha, rejoicing and without contention, of one mind and one voice, like water mingled with milk, so that the teaching of the Great Master may shine brightly and abide peacefully in the world for a long time. Venerable sister, you should abandon the pernicious view of dividing the Sangha, following what is wrong, opposing what is right, instigating disputes, and obstinately refusing to relinquish it."

When the bhikshunis admonish her in this way, if she abandons it, that is good. If she does not abandon it, she must be earnestly and formally admonished three times, in accordance with the Dharma, so that she may be corrected and abandon the act of dividing the Sangha. If she abandons it, that is good. If she does not abandon it, she commits a Sanghavasesa offense.

19. If several bhikshunis dwelling in a village or city bring households into disrepute and engage in misconduct—their bringing households into disrepute being seen, heard, and known by everyone, and their misconduct being seen, heard, and known by everyone—the bhikshunis should say to those bhikshunis:

"Venerable sisters, you have brought households into disrepute and engaged in misconduct. Your bringing households into disrepute has been seen, heard, and known by everyone. Your misconduct has been seen, heard, and known by everyone. You should go elsewhere and no longer remain here."

Those bhikshunis say to the community of bhikshunis:

"The venerable ones act out of partiality, anger, fear, and ignorance. For the same offense, some bhikshunis are expelled while others are not expelled."

The bhikshunis should then say to those bhikshunis:

"Venerable sisters, do not say that the venerable ones act out of partiality, anger, fear, and ignorance, and that for the same offense some bhikshunis are expelled while others are not expelled. Why? The bhikshunis do not act out of partiality, anger, fear, or ignorance. You have brought households into disrepute and engaged in misconduct. Your bringing households into disrepute has been seen, heard, and known by everyone. Your misconduct has been seen, heard, and known by everyone. Venerable sisters, you should abandon this allegation of partiality, anger, fear, and ignorance."

When the bhikshunis admonish them in this way, if they abandon it, that is good. If they do not abandon it, the community of bhikshunis must earnestly and formally admonish them three times, in accordance with the Dharma, so that they may be corrected and abandon this conduct. If they abandon it, that is good. If they do not abandon it, they commit a Sanghavasesa offense.

20. If a bhikshuni is ill-tempered and does not heed the admonitions of others, and when the bhikshunis instruct her in accordance with the Dharma and the Vinaya concerning the Buddha’s teachings in the Pratimoksha, she refuses to heed their counsel and says to the community of bhikshunis:

"Venerable ones, say no more to me. Whether the matter is good or bad, I will not listen. Nor will I speak to the venerable ones about what is good or bad. Enough, venerable ones! Do not admonish me any further and do not instruct me any further."

The bhikshunis should say to that bhikshuni:

"Venerable sister, you should not refuse to heed admonition. When the bhikshunis instruct you in accordance with the Dharma and the Vinaya on the basis of the Pratimoksha, you should heed their admonition. Venerable sister, you should admonish the bhikshunis in accordance with the Dharma, and the bhikshunis should likewise admonish you in accordance with that same Dharma. In this way, the community of disciples of the Tathagata, the Worthy One, the Perfectly Awakened One, will increase through mutually admonishing one another and confessing their offenses to one another. Venerable sister, you should abandon this conduct."

When the bhikshunis admonish her in this way, if she abandons it, that is good. If she does not abandon it, the bhikshunis must earnestly and formally admonish her three times, in accordance with the Dharma, so that she may be corrected and persuaded to abandon this conduct. If she abandons it, that is good. If she does not abandon it, she commits a Sanghavasesa offense.

Venerable ones, I have finished reciting the twenty Sanghavasesa rules. An offense under any of the first twelve rules is committed as soon as the act is done. An offense under any of the latter eight rules is committed only after three admonitions.

If a bhikshuni commits any one of these twenty offenses and deliberately conceals it, both Sanghas must require her to undergo manatta for half a month. After undergoing manatta, she must still be rehabilitated from the offense. If both Sanghas consent, each Sangha must consist of twenty members.

Only before an assembly complete with forty members can this bhikshuni be absolved of the offense. If even one member is lacking and the full quorum of forty is not present, this bhikshuni cannot be absolved of the offense, and both Sanghas commit an offense.

This is the procedure for rehabilitation from the offense.

I now ask the venerable ones:

"Is this assembly pure?"

(Asked three times)

"Venerable ones, this assembly is pure because it remains silent. Thus do I understand it."

There are no Aniyata rules for bhikshunis.

III.—The 33 Nissaggiya Pacittiya Rules

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

First summary verse:

Keeping, separation, storing, washing robes;

Taking robes, requesting, receiving many;

Equal value and different donors;

Sending someone to deliver robe money.

1.—When a bhikshuni has finished making her robe and the Kathina robe period has ended, if she obtains an additional robe and does not perform the formal act of assigning it, she may keep it for no more than ten days. If she keeps a surplus robe beyond this period, she commits a Nissaggiya Pacittiya offense.

2.—When a bhikshuni has finished making her robe and the Kathina robe period has ended, if she separates herself from any one of her three robes and spends even one night outside the prescribed boundary, except when the Sangha has granted permission through a formal act, she commits a Nissaggiya Pacittiya offense.

3.—When a bhikshuni has finished making her robe and the Kathina robe period has ended, if an out-of-season robe is offered according to her needs, she may accept it if she requires it. Having accepted it, she must finish making it into a robe. If she expects that another donor will provide enough cloth to complete it, but the cloth is still insufficient, she may keep it for one month while awaiting the remainder. If she keeps it beyond this period, she commits a Nissaggiya Pacittiya offense.

4.—If a bhikshuni washes a soiled robe for a bhikshu who is not her relative, she commits a Nissaggiya Pacittiya offense.

5.—If a bhikshuni requests a robe from a bhikshu who is not her relative, except by way of exchange, she commits a Nissaggiya Pacittiya offense.

6.—If a bhikshuni requests a robe from a male or female householder who is not her relative, except under special circumstances, she commits a Nissaggiya Pacittiya offense.

The special circumstances are when a bhikshuni’s robe has been stolen or lost, burned by fire, blown away by the wind, or swept away by water.

7. A bhiksuni whose robe has been taken away, lost, burned, blown away by the wind, or swept away by water may request robes from a male or female householder who is not a relative. If they offer many robes, the bhiksuni, 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 householder who is not a relative contributes money to procure a robe, intending to purchase with the contributed sum a suitable robe to offer to a bhiksuni... for her to use at the proper time, and that bhiksuni, without having previously been invited, is informed of this by someone else, she must not go to the home of the person procuring the robe and say:

“Excellent, worthy one! You have contributed money to procure a robe for me. You should procure such-and-such a suitable robe... and offer it to me at the proper time.”

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

9. If two households of male or female householders who are not relatives each contribute money to procure a robe, intending to purchase with such a sum a suitable robe to offer to a bhiksuni... and that bhiksuni, without having previously been invited, is informed of this by someone else, she must not go to those households and tell them:

“Excellent, worthy ones! You both intend to procure a robe for me. You should combine the sums and procure such-and-such a suitable robe, then offer it to me at the proper time.”

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

10. If a king, minister, brahmin, householder, or another person sends a messenger with money to procure a robe as an offering for a bhiksuni, and the messenger brings the money to that bhiksuni and says:

“Venerable One, this has been sent here by the king..., the minister..., the brahmin..., or the householder.... They have instructed me to bring it here. May the Venerable One compassionately accept it.”

That bhiksuni should say to the messenger:

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

The messenger may ask:

“Venerable One, do you have a steward?”

The bhiksuni who needs a robe should say that she does. The steward of the bhiksuni may be either a lay attendant of the Sangharama or a female Buddhist lay devotee. The messenger should go to the steward, hand over the money, and say:

“Use this money at the proper time to procure a suitable robe for the bhiksuni... and give it to her for her use.”

Having carefully instructed the steward, the messenger should return to that bhiksuni and say:

“Venerable One, I have given the money for procuring the robe to the steward whom you designated. When a suitable robe has been obtained, you should take it and use it.”

The bhiksuni for whom the robe is intended, when she needs a robe, may 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 request it, she obtains the robe, that is good. If she does not obtain the robe but exceeds this prescribed number of requests and then obtains it, it is a Nissaggiya Pacittiya offense.

If in the end she does not obtain the robe, that bhiksuni should go to the person who donated the money for procuring it, either personally or by sending a trustworthy person, and tell the donor:

“Worthy one, you sent money as an offering for a robe for the bhiksuni.... In the end, the bhiksuni... did not obtain the robe. Worthy one, you should know this, lest the money be lost.”

This is in accordance with the Dharma.

Second Summary Recitation:

Taking gold and silver, disbursement and receipt;

Trading, bowls, requesting thread;

Weavers, personally taking back a robe;

Diverting another’s gift, medicines, and an extra bowl.

11. If a bhiksuni personally takes hold of gold, silver, money, and the like, or causes another person to take hold of them, it is a Nissaggiya Pacittiya offense.

12. If a bhiksuni barters various things in pursuit of profit, it is a Nissaggiya Pacittiya offense.

13. If a bhiksuni engages in commerce involving various goods, it is a Nissaggiya Pacittiya offense.

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

That bhiksuni must relinquish the bowl in the midst of the Sangha. She should receive the bowl belonging to the last-ranking member, which is then given to her with the words:

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

This is precisely in accordance with the Dharma.

15. If a bhiksuni personally requests thread and has a weaver who is not a relative weave a robe, and she receives the finished robe, it is a Nissaggiya Pacittiya offense.

16. If a male or female householder who is not a relative has a weaver who is not a relative weave a robe for a bhiksuni, and that bhiksuni, without having previously accepted an invitation, conceives another intention, goes to the 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, select the threads skillfully, and weave it very tightly. I shall give you a little food from my bowl, something like food from my bowl, or the value of an entire meal as payment.”

If that bhiksuni gives such a thing to the weaver in order to obtain what she desires and receives the robe according to her wishes, it is a Nissaggiya Pacittiya offense.

17. If a bhiksuni has previously given a robe to another bhiksuni, but afterward, being afflicted by anger, abuses her and harbors resentment toward her, and she personally takes the robe back or causes another person to take it back, saying:

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

If the robe is removed from the other bhiksuni’s body and she then uses it, it is a Nissaggiya Pacittiya offense.

18. If a bhiksuni knows that another person has offered a gift to the Sangha but deliberately diverts that gift to herself, it is a Nissaggiya Pacittiya offense.

19. As the Blessed One taught, various medicines are permitted for sick bhiksunis, and they may use those medicines as needed. These medicines are ghee, oil, sugar, and honey. They may be retained and kept overnight for use for up to seven days. If a bhiksuni retains these substances for use beyond seven days, it is a Nissaggiya Pacittiya offense.

20. A bhiksuni 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:

Failing to inspect, relinquishing, and failing to relinquish;

Requesting gold and silver, robe-dyeing expenses;

Five kinds concerning the acquisition of benefits;

Purchasing two kinds of costly robes.

21. If a bhiksuni, during the course of half a month, does not inspect the five kinds of robes she has formally undertaken to retain, it is a Nissaggiya Pacittiya offense.

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

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

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

25. If a bhiksuni exchanges funds intended for dyeing a robe for food, it is a Nissaggiya Pacittiya offense.

26. If a bhiksuni exchanges other funds intended for robes for food, it is a Nissaggiya Pacittiya offense.

27. If a bhiksuni exchanges funds intended for bedding for food, it is a Nissaggiya Pacittiya offense.

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

29. If a bhiksuni diverts to herself the benefits intended for many people, it is a Nissaggiya Pacittiya offense.

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

31. If a bhiksuni goes to a medicine shop, has medicine wrapped and then unwrapped, unwrapped and then wrapped again, deliberately prolonging her time there, it is a Nissaggiya Pacittiya offense.

32. If a bhiksuni uses a thick and costly robe, it is a Nissaggiya Pacittiya offense.

33. If a bhiksuni uses a thin and costly robe, it is a Nissaggiya Pacittiya offense.

Venerable Ones, I have now finished reciting the thirty-three Nissaggiya Pacittiya rules. 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 it.”

IV. The 180 Pacittiya Dharmas:

Venerable Ones, these are the one hundred and eighty Pacittiya Dharmas recited from the Pratimoksha Sutra every half-month.

First Recitation:

Falsehood, reviling, and divisive speech;

Reopening a case and reciting in unison;

Disclosing an offense and attainment of a superhuman state;

Showing partiality and disparaging the precepts.

1. If a bhiksuni deliberately tells a lie, it is a Pacittiya offense.

2. If a bhiksuni speaks words of abuse or slander, it is a Pacittiya offense.

3. If a bhiksuni speaks divisive words, it is a Pacittiya offense.

4. If a bhiksuni knows that the Sangha has already been reconciled and has lawfully settled a dispute, yet after the Sangha has settled it she deliberately reopens that Sangha-karman, it is a Pacittiya offense.

5. If a bhiksuni teaches the Dharma to a man in more than five or six sentences, except in the presence of an understanding woman, it is a Pacittiya offense.

6. If a bhiksuni recites together with, or instructs in the teachings, a person who has not received full ordination, it is a Pacittiya offense.

7. If a bhiksuni, knowing that another bhiksuni has committed a grave offense, tells a person who has not received full ordination, except when authorized by a Sangha-karman, it is a Pacittiya offense.

8. If a bhiksuni has truly attained a superhuman state and tells a person who has not received full ordination about it, it is a Pacittiya offense.

9. If a bhiksuni, having previously given her consent to the Sangha, later says:

“According to their personal relationships, the venerable ones take property belonging to the Sangha and transfer it to others,” it is a Pacittiya offense.

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

“Venerable Ones, what need is there to recite and explain these minor training precepts? When these minor precepts are recited, they cause the bhiksunis to become disgusted, irritated, and distressed?”

Whoever speaks such words disparaging the precepts commits a Pacittiya offense.

Second Recitation:

Seeds, contempt, vexation, and admonition;

Bedding and seats, grass and leaves spread out;

Forcibly occupying, damaged beds, and water containing creatures;

Excessive plastering and dwelling among adherents of other paths.

11. If a bhiksuni herself destroys seeds, living plants, or the abodes of living beings, or causes another to destroy them, it is a Pacittiya offense.

12. If a bhiksuni reviles or disparages another bhiksuni, it is a Pacittiya offense.

13. If a bhiksuni resists and causes trouble for one who admonishes her, it is a Pacittiya offense.

14. If a bhiksuni places Sangha bedding or seats outdoors and, when departing, neither puts them away nor asks someone else to put them away, and upon encountering another bhiksuni does not entrust her with putting them away, except when there is a valid reason, it is a Pacittiya offense.

15. If a bhiksuni herself spreads, or has another spread, grass or leaves in a room belonging to the Sangha and, when departing, neither clears them away nor asks another to clear them away, and upon encountering another bhiksuni does not ask her to clear them away, except when there is another valid reason, it is a Pacittiya offense.

16. If, at a Sangha residence, a bhiksuni knows that other bhiksunis were already dwelling there before her, yet, although arriving later, deliberately causes trouble for those who arrived earlier, deliberately lying or sitting upon their sleeping places and thinking, “If they become displeased, they will leave for another place and yield this place to me,” it is a Pacittiya offense.

17. If, at a Sangha residence, a bhiksuni knows that a bed with a damaged leg is on an upper floor or loft, or that another seat is damaged, yet deliberately lies or sits upon it, it is a Pacittiya offense.

18. If a bhiksuni knows that water contains living creatures and herself pours it upon grass or earth, mixes it with cow dung, or causes another to do so, it is a Pacittiya offense.

19. When a bhiksuni builds a large dwelling, a crossbeam should be placed directly above the doorframe, and gutters should be arranged along the window frames. When plastering the walls with wet mud, she should apply only two or three layers, up to the level of the crossbeam. If she exceeds this limit, it is a Pacittiya offense.

20. If a bhiksuni stays at the residence of adherents of another path, she is permitted to remain for one night and partake of only one meal, except in the case of illness. If she exceeds this allowance, it is a Pacittiya offense.

Third Recitation:

More than three bowls, food not made allowable as leftovers;

Urging one who has finished, pure food, and eating apart from the assembly;

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

Water containing creatures, adherents of other paths, observing an army, and military formations.

21. When many bhiksunis go to the home of faithful brahmins or householders who earnestly offer cakes, noodles, and other foods, any bhiksuni who needs them may accept two or three bowls. If she accepts more than this amount, it is a Pacittiya offense.

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

22. If a bhiksuni has finished eating and, without performing the procedure for making food allowable as leftovers, eats again, it is a Pacittiya offense.

23. If a bhiksuni knows that another bhiksuni has finished eating and has not performed the procedure for making food allowable as leftovers, yet urges her to eat again, saying, “Venerable One, you should eat this food,” solely because she wishes to cause the other bhiksuni to violate a precept and thereby suffer distress, it is a Pacittiya offense.

24. If a bhiksuni eats apart from the assembly, except at an allowable time, it is a Pacittiya offense.

Allowable times are: during illness, while making robes, while traveling by road, while traveling by boat, when a large assembly is eating, and when ascetics are offering food.

25. If a bhiksuni eats at an improper time, it is a Pacittiya offense.

26. If a bhiksuni eats food that has been improperly touched, it is a Pacittiya offense.

27. If a bhiksuni, without having been offered food, takes it on her own initiative, puts it into her mouth, chews it, and swallows it, except for water and a tooth-cleaning stick, it is a Pacittiya offense.

28. If a bhiksuni knows that water contains living creatures yet still uses it, it is a Pacittiya offense.

29. If a bhiksuni personally gives food to naked ascetics or to other male or female adherents of other paths, it is a Pacittiya offense.

30. If a bhiksuni goes on her own initiative to watch an army assembling in preparation for a campaign, it is a Pacittiya offense.

Fourth Recitation:

Observing an army for two nights, raising a hand to strike;

Concealing an offense and going to a householder’s home;

Kindling a fire, withdrawing consent, and overstaying;

Teaching that sensual desire is not an obstructive dharma.

31. If a bhiksuni has a valid reason to go to a military camp, she may remain there for only two nights. If she stays beyond that limit, it is a Pacittiya offense.

32. If, while staying in a military camp during those two nights, a bhiksuni watches the army parade, form ranks, or break formation in preparation for a campaign, it is a Pacittiya offense.

33. If a bhiksuni, out of anger and displeasure, strikes another bhiksuni, it is a Pacittiya offense.

34. If a bhiksuni, out of anger and displeasure, raises her hand and threatens to strike another bhiksuni, it is a Pacittiya offense.

35. If a bhiksuni knows that another bhiksuni has committed a grave offense and deliberately conceals it, it is a Pacittiya offense.

36. If a bhiksuni says to another bhiksuni:

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

but after they arrive at the householder’s home, she does not give food to the other bhiksuni and instead says:

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

and the bhiksuni says this because she wishes to distress the other bhiksuni and make her leave, it is a Pacittiya offense.

37. If a bhiksuni who is not ill kindles a fire herself or causes another to kindle one, it is a Pacittiya offense.

38. If a bhiksuni, having entrusted her consent to another, later regrets it and says, “I withdraw my consent; I no longer entrust my consent to you,” it is a Pacittiya offense.

39. If a bhiksuni sleeps in the same room with a person who has not received full ordination for more than two nights, it is a Pacittiya offense.

40. If a bhiksuni says:

“As I understand the Dharma taught by the Buddha, sensual desires are obstructive dharmas, but when one acts upon them habitually, they are not obstructive dharmas,” the bhiksunis should say to her: “Do not say, ‘As I understand the Dharma taught by the Buddha, sensual desires are obstructive dharmas, but when one acts upon them habitually, 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 this. Through innumerable Dharma teachings, the Blessed One declared that sensual desires are obstructive dharmas. You should abandon such erroneous views.”

When the bhikshunis admonish her in this way, it is good 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 and cause her to relinquish this wrong view. If she relinquishes it, that is good; if she does not relinquish it, Pātayantika.

Fifth Recitation:

Dwelling together with one holding wrong views

A probationer, discolored robe

Taking valuables, bathing, animal life

Annoying, tickling, water, and sleeping together.

41- If a bhikshuni knows that another bhikshuni has spoken as stated 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, or sleeps together with her, Pātayantika.

42- If a bhikshuni hears a female probationer say:

"As I understand the Buddha’s teaching, sensual pleasures are obstructive dharmas, but when indulged in habitually, they are not obstructive dharmas."

The bhikshunis must say to that female probationer:

"Do not say: ‘As I understand the Buddha’s teaching, sensual pleasures are obstructive dharmas, but when indulged in habitually, 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 this. Through innumerable approaches to the Dharma, the Blessed One taught that sensual pleasures are obstructions. You must relinquish such wrong views."

When the bhikshunis speak thus to that female probationer, it is good if she relinquishes the view. If she does not relinquish it, they must properly exhort and instruct her two or three times, educating her to relinquish that wrong view. If this female probationer relinquishes it, that is good; if she does not relinquish it, they must tell her:

"From this time onward, you may not say: ‘The Tathagata, Worthy One, Perfectly Enlightened One, is my Teacher,’ nor are you permitted to accompany the venerable elders or your companions in the holy life. Other female probationers are permitted to sleep in the same room as bhikshunis for two nights, but from now onward you shall have no part in this. You are a foolish person. Go quickly! Go away at once!"

If a bhikshuni, knowing clearly that the other is an expelled female probationer, nevertheless receives her, brings her back to support her, or allows her to sleep in the same room, Pātayantika.

43- When a bhikshuni obtains a new robe, she must discolor it in one of three ways: blue, mud-colored, or red, applying whichever color is appropriate to discolor it. If she uses the robe without first discoloring it in one of these three ways, Pātayantika.

44- If a bhikshuni personally takes valuables or objects regarded as valuables, or causes another to take them, except within a monastery or a layperson’s house, Pātayantika.

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

45- A bhikshuni should bathe once every half month. If she deliberately bathes more often, except on another permitted occasion, Pātayantika.

Other permitted occasions are: when it is hot, when she is ill, when she is working, when traveling, when there is wind, when there is rain, or when there are both wind and rain.

46- If a bhikshuni deliberately kills an animal, Pātayantika.

47- If a bhikshuni deliberately causes trouble for another bhikshuni, even if for that reason the other bhikshuni is unhappy only for a moment, Pātayantika.

48- If a bhikshuni tickles another bhikshuni with her hand, Pātayantika.

49- If a bhikshuni plays about in water, Pātayantika.

50- If a bhikshuni sleeps in the same room as a man, Pātayantika.

Sixth Recitation:

Frightening, concealing, anger, two roads

Digging earth, four-month invitation

Rejecting instruction, secretly listening to words

Silently rising from one’s seat.

51- If a bhikshuni herself frightens another bhikshuni or causes someone else to frighten her, even in jest, Pātayantika.

52- If a bhikshuni herself conceals, or causes someone else to conceal, the robe, bowl, or requisites of another bhikshuni, a trainee nun, a male probationer, or a female probationer, except when there is another valid reason, Pātayantika.

53- If, out of anger, a bhikshuni knows that another bhikshuni is pure and has not violated a precept, yet groundlessly accuses her of committing a Sanghāvaśeṣa offense, Pātayantika.

54- If a bhikshuni travels on the same road with a man, with no woman present, even as far as the distance of one village, Pātayantika.

55- If a bhikshuni travels on the same road with thieves or a caravan of smugglers, even as far as the distance of one village, Pātayantika.

56- If a bhikshuni herself digs the earth or causes another to dig it, Pātayantika.

57- A bhikshuni may accept an invitation to receive necessities for four months. If, after this period has elapsed, she continues to accept those things, except on another permitted occasion, Pātayantika.

Other permitted occasions are: a separate invitation, a renewed invitation, an earnest invitation, or a standing invitation.

58- If a bhikshuni hears other bhikshunis say:

"Venerable sister, you should train in these training rules."

And upon hearing this, she replies:

"I cannot undertake and observe a training rule merely upon hearing the foolish, unclear, and ignorant words of you sisters. I shall seek out those learned in the Tripitaka, listen to their teaching, and train in the training rules accordingly," Pātayantika.

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

59- If a bhikshuni knows that other bhikshunis are in dispute and are seeking to expose one another’s faults in order to quarrel, and she secretly goes to listen to what they say, thinking: "I need to hear this so that I may make them quarrel with one another," solely for that purpose and no other, Pātayantika.

60- If a bhikshuni, knowing clearly that the assembly is discussing a Sangha matter in accordance with the Dharma, remains silent and departs elsewhere without informing another bhikshuni, except when there is a valid reason, Pātayantika.

Seventh Recitation:

Disrespect, drinking liquor

Entering a village, going to another house

Dawn, needle case, and the like

Bed legs and bedding.

61- If a bhikshuni is disrespectful toward her teachers and companions, Pātayantika.

62- If a bhikshuni drinks any kind of intoxicating liquor, Pātayantika.

63- If a bhikshuni enters a village at an improper time without informing the other bhikshunis, except when there is another valid reason, Pātayantika.

64- If a bhikshuni has accepted an invitation to a meal at someone’s house and, either before or after the meal, leaves for another person’s house without informing anyone, Pātayantika.

65- If, before the first light of dawn has appeared and before a consecrated kshatriya king has put away his valuables and objects regarded as valuables, a bhikshuni passes through the entrance into the king’s private quarters, except when there is another valid reason, Pātayantika.

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

"Venerable sisters, only now have I learned that these dharmas are taught in the Pratimoksha Sutra."

All the bhikshunis know clearly that this bhikshuni has participated in the uposatha two or three times before and that this is not merely her first time. They should therefore say to her:

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

They must also exhort her:

"Venerable sister, this Dharma is rare and difficult to encounter, yet during the recitation of the precepts you were disrespectful, did not keep your mind attentive, showed no reverence, paid no heed, were not single-minded, did not listen carefully, and did not listen to the Dharma with right mindfulness," Pātayantika.

67- If a bhikshuni makes a needle case from bone, ivory, or horn, it must be smashed and discarded, Pātayantika.

68- If a bhikshuni makes a large or small bed, its legs must be no more than eight Tathagata finger-breadths high, excluding the part inserted into the frame of the bed. If they exceed this height, they must be cut down, Pātayantika.

69- If a bhikshuni stuffs a bed or seat cushion with cotton or the like, the stuffing must be removed, Pātayantika.

70- If a bhikshuni makes a niṣīdana, she must make it according to the prescribed dimensions. The proper dimensions are: two Buddha spans in length and one and a half Buddha spans in width, with an extension of one span on each side. If it exceeds these dimensions, the excess must be cut off, Pātayantika.

Eighth Recitation:

Coverings, scabs, the measure of the Buddha’s robe

Calculation, shaving, washing, striking with the hand

Tự chử thực thủy sái

Sanh thảo khí tường ngoại.

71- Any bhikshuni who makes a cloth for covering a sore must conform to the prescribed dimensions. The prescribed dimensions are four of the Buddha’s handspans in length and two of the Buddha’s handspans in width. If it exceeds these dimensions, it must be cut down; Pāyattika.

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

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

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

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

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

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

77- Any bhikshuni who cooks uncooked food with her own hands commits a Pāyattika offense.

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

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

80- Any bhikshuni who, without carefully examining the place, throws an impure object outside the wall commits a Pāyattika offense.

The 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 Pāyattika offense.

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

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

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

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

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

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

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

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

90- Any bhikshuni who, out of anger, beats her own breast and thereby causes herself pain and suffering commits a Pāyattika offense.

The 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 Pāyattika offense.

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

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

94- Any bhikshuni who makes a sexual implement from tree resin commits a Pāyattika offense.

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

96- Any bhikshuni who, in a layperson’s house and without the householder’s permission, sits upon a bed, seat, or the like commits a Pāyattika offense.

97- Any bhikshuni who, in a layperson’s house, sits down on her own initiative without first asking the householder commits a Pāyattika offense.

98- Any bhikshuni who knows that another bhikshuni was already staying in a layperson’s house, yet arrives later and tells that bhikshuni to go elsewhere, commits a Pāyattika offense.

99- Any bhikshuni who sees that her own disciple or dependent disciple is ill but fails to attend to and care for her commits a Pāyattika offense.

100- Any bhikshuni who lies on the same bed with another bhikshuni commits a Pāyattika offense.

The 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 Pāyattika offense.

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

103- Any bhikshuni who knowingly travels to a place within the kingdom where dangerous bandits are present commits a Pāyattika offense.

104- Any bhikshuni who knowingly travels to a place where there is danger from tigers, wolves, or lions commits a Pāyattika offense.

105- Any bhikshuni who enters a temple of a deity to engage in debate commits a Pāyattika offense.

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

107- Any bhikshuni who takes disciples into her care without first receiving formal authorization from the Sangha to maintain a community commits a Pāyattika offense.

108- Any bhikshuni who knowingly gives the going-forth to a formerly married woman who is not yet twelve years of age commits a Pāyattika offense.

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

110- Any bhikshuni who, without first receiving formal authorization from the Sangha to maintain an unrestricted community, takes many disciples into her care on her own authority commits a Pāyattika offense.

The 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 Pāyattika offense.

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

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

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

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

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

118- Any bhikshuni who knowingly gives the going-forth to a woman burdened by much grief and affliction commits a Pāyattika 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 six ancillary precepts commits a Pāyattika offense.

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

The 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 Pāyattika offense.

122- Any bhikshuni who knows that a woman wishes to receive full ordination and tells her, “Give me a robe, and I shall give you full ordination,” commits a Pāyattika offense.

123- Any bhikshuni who says to a laywoman:

“Set your household affairs in order, and I shall give you the going-forth.”

If the woman obeys and completes this, but the bhikshuni then does not give her the going-forth, the bhikshuni commits a Pāyattika offense.

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

125- Any bhikshuni who submits her consent overnight commits a Pāyattika offense.

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

127- Any bhikshuni who conducts the poṣadha in a region where no bhikshus are present commits a Pāyattika offense.

128- Any bhikshuni who observes the rains retreat in a place where no bhikshus are present commits a Pāyattika offense.

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

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

The 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 Pāyattika offense.

132- Any bhikshuni who becomes jealous upon seeing another person praised commits a Pāyattika offense.

133- Any bhikshuni who, out of stinginess, seeks to reserve individual donor households for herself commits a Pāyattika offense.

134- Any bhikshuni who, out of stinginess toward a monastery, seeks to reserve it for herself commits a Pāyattika offense.

135- Any bhikshuni who is miserly regarding offerings of food and drink commits a Pāyattika offense.

136- Any bhikshuni who is miserly regarding the Dharma commits a Pāyattika offense.

137- Any bhikshuni who, having finished eating, eats again commits a Pāyattika offense.

138- Any bhikshuni who provides sustenance for another person's young child commits a Pāyattika offense.

139- Any bhikshuni who does not procure a bathing garment commits a Pāyattika offense.

140- Any bhikshuni who has a washerman wash her robes commits a Pāyattika offense.

The Fifteenth Recitation:

Robes of the superior Sangha and śramaṇas

Two kinds of sick robes, and begging for robes

Not participating in the formal relinquishment, not sharing

Quarreling, departing without informing, and learning incantations.

141- Any bhikshuni who exchanges the robes she is wearing for those belonging to the Bhikshu Sangha commits a Pāyattika offense.

142- Any bhikshuni who gives a Dharma robe to a layperson commits a Pāyattika offense.

143- Any bhikshuni who does not procure a robe for illness commits a Pāyattika offense.

144- Any bhikshuni who takes a communal robe for illness and uses it privately for herself commits a Pāyattika offense.

145- Any bhikshuni who, knowing that they are poor, nevertheless asks them for a kathina robe commits a Pāyattika offense.

146- Any bhikshuni who does not participate with the Sangha in the formal relinquishment of the kathina robe commits a Pāyattika offense.

147- Any bhikshuni who does not share robes with others commits a Pāyattika offense.

148- Any bhikshuni who knows that she is capable of intervening, yet upon seeing other nuns quarreling does not urge them to stop, commits a Pāyattika offense.

149- Any bhikshuni who leaves the dwelling place without informing another bhikshuni commits a Pāyattika offense.

150- Any bhikshuni who learns incantation rites from a layperson commits a Pāyattika offense.

The Sixteenth Recitation:

Teaching incantation rites and selling flour

Managing affairs and ordering other nuns about

Combing fibers, spinning thread, carrying a parasol while traveling

Colored leather footwear, repeatedly opening sores, and ordaining a prostitute.

151- Any bhikshuni who teaches incantation rites to a layperson commits a Pāyattika offense.

152- Any bhikshuni who trades in edible flour commits a Pāyattika offense.

153- Any bhikshuni who manages the household affairs of a layperson commits a Pāyattika offense.

154- Any bhikshuni who orders other nuns to move platforms, seats, beds, and chairs until they become exhausted commits a Pāyattika offense.

155- Any bhikshuni who personally sorts and combs fibers commits a Pāyattika offense.

156- Any bhikshuni who personally spins thread commits a Pāyattika offense.

157- Any bhikshuni who carries a parasol or canopy while traveling commits a Pāyattika offense.

158- Any bhikshuni who wears brightly colored leather footwear commits a Pāyattika offense.

159- Any bhikshuni who has a boil or sore on her hand and repeatedly has another person open and bind it again commits a Pāyattika offense.

160- Any bhikshuni who admits a woman presently engaged in prostitution into the ordained life commits a Pāyattika offense.

The Seventeenth Recitation:

A nun improperly having her body rubbed

By five distinct kinds of persons

Perfume, sesame oil, and water

Questioning without permission and lay adornments.

161- Any bhikshuni who has another bhikshuni rub her body commits a Pāyattika offense.

162- Any bhikshuni who has a śikṣamāṇā rub her body commits a Pāyattika offense.

163- Any bhikshuni who has a female novice rub her body commits a Pāyattika offense.

164- Any bhikshuni who has a laywoman rub her body commits a Pāyattika offense.

165- Any bhikshuni who has a woman of another religious tradition rub her body commits a Pāyattika offense.

166- Any bhikshuni who applies perfume to her body commits a Pāyattika offense.

167- Any bhikshuni who applies sesame oil to her body commits a Pāyattika offense.

168- Any bhikshuni who has another person cleanse her body with water commits a Pāyattika offense.

169- Any bhikshuni who, without first requesting permission, takes it upon herself to raise a challenging question commits a Pāyattika offense.

170- Any bhikshuni who wears the fine ornaments of laypeople commits a Pāyattika offense.

The Eighteenth Recitation:

Pulling one another, dancing, singing, and music

Going out alone to relieve oneself

Fragrant-wood brushes and three kinds of combs

The offenses numbered through one hundred and eighty.

171- Any bhikshuni who pulls another by the hand while bathing in a river commits a Pāyattika offense.

172- Any bhikshuni who dances herself or has another person dance commits a Pāyattika offense.

173- Any bhikshuni who sings commits a Pāyattika offense.

174- Any bhikshuni who plays music commits a Pāyattika offense.

175- Any bhikshuni who leaves the monastery alone and goes to an open place to urinate or defecate commits a Pāyattika offense.

176- Any bhikshuni who keeps a brush made of fragrant wood commits a Pāyattika offense.

177- Any bhikshuni who keeps a fine-toothed comb commits a Pāyattika offense.

178- Any bhikshuni who keeps a wide-toothed comb commits a Pāyattika offense.

179- Any bhikshuni who uses a fragrant brush, a fine-toothed comb, or a wide-toothed comb commits a Pāyattika offense.

180- Any bhikshuni who keeps false hair and the accompanying ornamental accessories commits a Pāyattika offense.

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

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

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

V.- The 11 Pratideśanīya Rules: (Patidesaniya)

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

Summary Recitation:

Milk, curds, and fresh butter

Clarified butter, oil, sugar, and honey

Fish, meat, dried meat

Receiving food at the home of a trainee family.

1- Any bhikshuni who is not ill but, solely for herself, goes to the home of a layperson to ask for milk, or has another person ask for it for her own consumption as food or drink, must return to her dwelling place outside the village, approach the bhikshunis, and say to each one:

“Venerable One, I have committed an unwholesome act 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 butter, fresh butter, clarified butter, oil, sugar, honey, fish, meat, and dried meat—nine kinds of food.

11- Any bhikshuni who knows that a certain household is a trainee family for which the Sangha has performed the formal act designating it as such, and who, without having previously received an invitation, takes it upon herself to go to that house and personally accepts food there to eat, must return to her dwelling place outside the village, approach the bhikshunis, and say to each one:

“Venerable One, I have committed an unwholesome act 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 Pratideśanīya rules. I now ask the Venerable Ones:

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

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

VI.- Rules of Training: (Sekkhiyavatta)

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

Summary Recitation:

Robes, food, and deportment properly arranged

Good bearing in lay households

Guarding the bowl, except in the case of illness

Grass, spittle, climbing trees, and receiving from others.

1- One should train to wear the lower garment properly arranged.

2- One should train to wear the lower garment neither too high nor too low, not rolled like an elephant's trunk, not rolled like a snake's head, not folded like a palmyra leaf, and not folded like a bean cake.

3- One should train to wear the five robes properly arranged.

4- One should train to wear the five robes neither too high nor too low, but neatly and modestly; not to speak excessively; and not to look upward when entering a lay household.

5- One should train not to visit a lay household when one's menstrual period is approaching.

6- One should train, when entering a lay household, not to cover the head, not to throw back one side of the robe, not to throw back both sides of the robe, not to stand with hands on hips, and not to swing the arms.

7- One should train, when entering a lay household, not to skip, not to walk on tiptoe, not to hop on one foot, not to walk with the body tilted, and not to walk hastily.

8- One should train, when entering a lay household, not to sway the body, wave the hands, shake the head, swing the arms, or strike the arms against the sides.

9- One should train not to sit down in a lay household before being invited.

10- One should train not to sit down in a lay household without first carefully examining the seat.

11- One should train not to sit carelessly in a lay household.

12- In the house of a layperson, one should not sit with one leg resting upon the other, with the legs crossed, with the knees clasped, with both legs fully extended, or with the body exposed—this is to be learned.

13- One should respectfully receive food—this is to be learned.

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

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

16- One should not place the bowl upon food—this is to be learned.

17- One should respectfully eat the food—this is to be learned.

18- One should not form morsels of rice that are too large or too small, but only suitably round for eating—this is to be learned.

19- Before the food reaches the mouth, one should not open the mouth and wait—this is to be learned.

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

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

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

23- One should not lick the hands, lick the bowl, shake the hands, or shake the bowl; one should always look into the bowl while eating—this is to be learned.

24- With a contemptuous mind, one should not deliberately look into the bowl of one eating nearby—this is to be learned.

25- One should not hold a vessel of clean water with a soiled hand—this is to be learned.

26- In the house of a layperson, one should not pour away the water used to wash the bowl unless one has asked the householder—this is to be learned.

27- One should not put leftover food into a vessel containing water—this is to be learned.

28- One should not place a bowl upon the ground when there is no support or mat beneath it—this is to be learned.

29- One should not wash a bowl while standing—this is to be learned.

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

31- While the other person is seated and one is standing, one should not teach the Dharma, except in case of illness—this is to be learned.

32- While the other person is lying down and one is seated, one should not teach the Dharma, except in case of illness—this is to be learned.

33- While the other person is seated on a high seat and one is seated on a low seat, one should not teach the Dharma, except in case of illness—this is to be learned.

34- While the other person walks ahead and one walks behind, one should not teach the Dharma, except in case of illness—this is to be learned.

35- While the other person walks in the middle of the road and one walks along the side, one should not teach the Dharma, except in case of illness—this is to be learned.

36- One should not teach the Dharma to a person whose head is covered, whose robe is thrown over one shoulder, whose robe is thrown over both shoulders, whose hands are set upon the hips, or who is waving the hands, except in case of illness—this is to be learned.

37- One should not teach the Dharma to a person riding an elephant, riding a horse, seated in a palanquin, or traveling in a carriage, except in case of illness—this is to be learned.

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

39- One should not teach the Dharma to a person wearing a cap, hat, a crown resembling the Buddha’s ushnisha, a head wrapping, or a floral wreath, except in case of illness—this is to be learned.

40- One should not teach the Dharma to a person holding a parasol—this is to be learned.

41- One should not defecate or urinate while standing, except in case of illness—this is to be learned.

42- One should not defecate, urinate, or spit into clean water, except in case of illness—this is to be learned.

43- One should not defecate, urinate, or spit upon green grass, except in case of illness—this is to be learned.

44- One should not climb a tree higher than a person’s head, except in dangerous circumstances—this is to be learned.

Venerable Ones, I have finished reciting the rules to be learned. I ask the Venerable Ones:

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

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

VII.- Seven Rules for the Settlement of Disputes: (Adhikarana-samatha)

Venerable Ones, these are the seven rules for the settlement of disputes, recited every half-month from the Pratimoksha.

Summary verse:

In the presence, through lucid recollection,

Through freedom from insanity and inquiry into the offense,

By the words of the majority and by one’s own admission,

By covering with grass, the Sangha’s disputes are resolved.

1- A matter requiring settlement through the Vinaya procedure of decision in the presence should be settled through the Vinaya procedure of decision in the presence.

2- A matter requiring settlement through the Vinaya procedure of lucid recollection should be settled through the Vinaya procedure of lucid recollection.

3- A matter requiring settlement through the Vinaya procedure of freedom from insanity should be settled through the Vinaya procedure of freedom from insanity.

4- A matter requiring settlement through the Vinaya procedure of investigating the nature of the offense should be settled through the Vinaya procedure of investigating the nature of the offense.

5- A matter requiring settlement through the Vinaya procedure of the words of the majority should be settled through the Vinaya procedure of the words of the majority.

6- A matter requiring settlement through the Vinaya procedure of discipline by one’s own admission should be settled through the Vinaya procedure of discipline by one’s own admission.

7- A matter requiring settlement through the Vinaya procedure of covering with grass should be settled through the Vinaya procedure of covering with grass.

If a dispute arises, these seven rules should be used, in accordance with the instruction of the Teacher, to settle that dispute according to the Dharma and according to the Vinaya.

Venerable Ones, I have finished reciting the seven rules for the settlement of disputes. I ask the Venerable Ones:

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

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

CONCLUSION:

Venerable Ones, I have finished reciting the introduction to the Pratimoksha, the eight Parajika rules, the twenty Sanghavasesha rules, the thirty Naihsargika-payattika rules, the one hundred and eighty Payattika rules, the eleven Pratidesaniya rules, the rules to be learned, and the seven rules for the settlement of disputes.

All these rules are preserved in the Pratimoksha of the Tathagata, the Worthy One, the Perfectly Enlightened One. If there are other related rules corresponding to these, they too must all be learned and practiced.

The Venerable Ones should assemble together in a spirit of joy, without contention, of one mind and one voice, like water mingled with milk. They should diligently cause the sacred teaching of the Great Teacher to shine brilliantly, leading to a life of peace and happiness, and should not live heedlessly. Thus should they train.

1- Patience and diligent striving are supreme,

Leading to the realization of nirvana.

One who has gone forth yet harms others

Is not a sramana.

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

2- Those with clear eyes avoid perilous paths

And reach a place of safety.

The wise who live in the world

Keep far away from all evil.

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

3- Neither slandering nor harming,

Skillfully guarding the Pratimoksha,

Knowing moderation in food and drink,

Using a simple resting place,

Diligently cultivating higher concentration:

This is the teaching of the Buddhas.

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

4- As a bee approaches a flower

Without harming its color or fragrance,

Taking only the nectar before departing,

So too does a bhiksuni.

Do not assail or denounce others,

Whether they have acted or have not acted;

Examine your own conduct,

Whether it is right or not right.

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

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

Diligently cultivate in solitude.

Attaining this, one ends sorrow

And constantly maintains right mindfulness.

Whoever constantly practices generosity

Increases merit, and enmity ceases.

Cultivating good and eliminating every evil,

One ends the defilements and realizes nirvana.

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

6- Do not commit any evil deeds;

Practice all wholesome conduct;

Discipline your own mind:

This is the teaching of the Buddhas.

This is the Pratimoksha 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 mouth and speech,

Skillfully guarding thoughts,

And committing no evil deed with the body,

She always purifies the three kinds of karma.

Therefore, one should follow

The teaching of the Great Sage.

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

Vipasyin and Sikhin,

Visvabhu and Krakucchanda,

Kanakamuni,

Kasyapa and the Venerable Shakyamuni—

Gods among gods,

Unsurpassed Guides—

All seven Buddhas were heroic,

Ever protecting the world.

Endowed with great renown,

They all taught this discipline.

The Buddhas and their disciples

All revered and honored the precepts.

Through reverence for the Pratimoksa Sutra,

They attained the unsurpassed fruition.

Those who seek liberation

Should diligently practice the Buddha’s teachings,

Subduing the army of birth and death

As an elephant demolishes a thatched hut.

Within this Dharma and discipline,

Always dwell without heedlessness;

Drain dry the ocean of afflictions

And cross beyond the shore of suffering.

Whenever the Pratimoksa Sutra is recited,

The assembly should harmoniously perform the purification.

All must together revere the precepts,

As a chamari ox guards its tail.

I have recited the Pratimoksa Sutra;

The Sangha’s purification is now complete.

May all sentient beings gain merit and benefit,

And together accomplish the path to Buddhahood.

THE MULA-SARVASTIVADA

VINAYA

BHIKSUNI PRATIMOKSA SUTRA

—The End—