四分比丘尼戒本
Chinese title:四分比丘尼戒本
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I. Preliminary Section of the Bhikkhuni Precepts
I bow my head in reverence
to all Buddhas, the Buddha-Dharma,
and the Sangha of bhikkhus.
I now recite the Precept Scripture (1)
in order that
the Buddha-Dharma may long endure.
The precepts are like the great ocean,
without any shore or limit;
they are also like precious jewels,
which one never tires of seeking.
Wishing to preserve the treasure
of the noble ones (2),
let the assembly gather together
and hear me recite the precepts.
Wishing to eliminate the four offenses
called offenses of expulsion,
wishing to eradicate the thirteen
Sangha-remnant offenses,
wishing to prevent the thirty
offenses entailing forfeiture and expiation (3),
let the assembly gather together
and hear me recite the precepts.
The Buddha Vipasyin,
the Buddha Sikhin,
the Buddha Visvabhu,
the Buddha Krakucchanda,
the Buddha Kanakamuni,
the Buddha Kasyapa,
and the Buddha Sakyamuni—
Buddhas such as these
have taught the Precept Scripture (4).
Now I shall recite again
this Precept Scripture;
let the assembly listen together.
Suppose there is a person
whose feet have been injured;
that person cannot
travel anywhere unaided.
One who breaks the precepts
is likewise unable
to be born among
devas or human beings.
Those who wish to be born among devas
or among human beings
must preserve
the two feet of the precept-Dharma
and not allow them
to be harmed by transgression.
Like a charioteer
entering a perilous road,
who fears that the vehicle
may lose its linchpin or break its axle,
one who breaks the precepts
is likewise,
when facing death,
filled with fear.
Like a person looking into a mirror,
who delights on seeing beauty
and grieves on seeing ugliness,
the recitation of the precepts is likewise:
if the precepts are intact, one rejoices;
if the precepts are impaired, one worries.
When two armies do battle,
the courageous advance,
while the fearful retreat.
The recitation of the precepts is likewise:
the pure are at ease;
the defiled are afraid.
Among all people,
the king is supreme;
among all bodies of water,
the ocean is supreme;
among the stars of night,
the moon is supreme;
among all noble ones,
the Buddha is supreme;
among all codes of discipline (5),
the Precept Scripture is supreme.
Therefore, the Blessed One
established that
once every half-month
it must be recited.
Has the Sangha assembled? Answer: The Sangha has assembled.
Is the Sangha in harmony? Answer: The Sangha is in harmony.
Have those who have not received full ordination departed? If there are any, instruct them to leave and answer: Those who have not received full ordination have departed. If there are none, answer: There is no one here who has not received full ordination.
Have the bhikkhunis who are not present conveyed their consent and purity (6)? If so, answer that they have and report it according to the proper procedure. If not, answer: There is no one here who has conveyed consent and purity.
For what purpose has the Sangha assembled in harmony today? Answer: To perform the Sanghakamma of reciting the precepts.
Venerable sisters, may the Sangha listen. Today is the fifteenth day, the Sangha’s Uposatha day for the recitation of the precepts. If it is the proper time for the Sangha (7) and the Sangha approves, let the Sangha, being in harmony, conduct the Uposatha and recite the precepts. Thus is the motion presented. Has the motion been duly made? Answer: It has.
-oOo-
II. The Bhikkhuni Precepts
II.1 Introductory Statement
Venerable sisters, I am now about to recite the Patimokkha. Let all the bhikkhunis assemble together in one place. Listen attentively and bear it well in mind.
Whoever knows that she has committed an offense must confess it herself; whoever has committed no offense should remain silent. From your silence, it will be known that the venerable sisters are pure. If anyone is questioned individually, she should answer in the same manner.
Therefore, if a bhikkhuni, having been questioned for the third time in the midst of the assembly, remembers that she has committed an offense but does not disclose it, she incurs the offense of deliberate false speech. The Buddha has taught that false speech is an obstruction to the noble path (8). If a bhikkhuni remembers that she has committed an offense and wishes to become pure, she must confess it.
Having confessed, she will dwell at ease.
Venerable sisters, I have recited the introductory statement of the Precept Scripture. I now ask the venerable sisters: Are you all pure with respect to this introductory statement? (Ask three times.) Venerable sisters, you are all pure with respect to this introductory statement, for you have remained silent. Thus do I understand this matter with certainty (9).
II.2 The Eight Offenses of Expulsion
Venerable sisters, the following eight parajika offenses (10), extracted from the Precept Scripture, are recited once every half-month.
First, the precept concerning the impure act.—If a bhikkhuni, being lustful, engages in the impure act (11), even with an animal, she commits a bhikkhuni parajika offense and may no longer live in communion (12) with the Sangha.
Second, the precept concerning taking what has not been given.—If a bhikkhuni, whether in a village or in an uninhabited place, takes what another has not given with the intention to steal, and for such an act of taking what has not been given a king or a royal minister would arrest, execute, bind, or banish her, saying, “You are a robber; you are foolish; you know nothing,” then, if a bhikkhuni takes what has not been given in such a manner, she commits a bhikkhuni parajika offense and may no longer live in communion with the Sangha.
Third, the precept concerning taking human life.—If a bhikkhuni intentionally takes a human life with her own hand, provides a person with a knife, praises death, or incites someone to die, saying, “Alas, what use is this wretched life to you? It would be better to die than to live”; and, with such an intention, devises various means to praise death or incite death, she commits a bhikkhuni parajika offense and may no longer live in communion with the Sangha.
Fourth, the precept concerning a grave false claim.—If a bhikkhuni, actually knowing nothing, praises herself by saying, “I have attained the Dharma of a superior person; I have entered the supramundane Dharma of noble knowledge. Thus do I know; thus do I see”; and at a later time, whether questioned or not, wishing to become pure, says, “Venerable sisters, though I truly neither knew nor saw anything, I said that I knew and saw; I spoke falsely and deceitfully,” then, except in a case of overestimation, she commits a bhikkhuni parajika offense and may no longer live in communion with the Sangha.
Fifth, the precept concerning lustful bodily contact.—If a bhikkhuni, with a defiled mind, engages with a man of defiled mind in bodily contact in the region below the armpits and above the knees—whether by squeezing, rubbing, pulling, pushing, rubbing upward, rubbing downward, lifting up, setting down, grasping, or pressing firmly—she commits a bhikkhuni parajika offense and may no longer live in communion with the Sangha, on account of bodily contact.
Sixth, the precept concerning the eight acts performed with a defiled mind.—If a bhikkhuni, with a defiled mind and knowing that a man also has a defiled mind, consents to his taking her hand, taking hold of her robe, entering a concealed place with her, standing together with her, talking together with her, walking together with her, leaning body against body, or making an assignation with her (13), she commits a bhikkhuni parajika offense and may no longer live in communion with the Sangha, on account of committing the eight acts.
Seventh, the precept concerning concealing a grave offense.—If a bhikkhuni knows that another bhikkhuni has committed a parajika offense but does not disclose it, does not tell another bhikkhuni, and does not report it to the assembly; and at a later time, after the offending bhikkhuni has died, been formally charged by the assembly, renounced the training, or joined another religious sect, she then says, “Previously I knew that this person had committed such-and-such an offense,” she commits a bhikkhuni parajika offense and may no longer live in communion with the Sangha, on account of concealing a grave offense.
The eighth rule, following one who has been suspended.—If a bhikkhuni knows that a bhikkhu has been suspended by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s instruction, but that bhikkhu does not submit, does not repent, and has not yet been restored to communion by an act of the Sangha, yet she follows that bhikkhu, the bhikkhunis should admonish her, saying: “Venerable sister, that bhikkhu has been suspended by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s instruction, but he does not submit, does not repent, and has not yet been restored to communion by an act of the Sangha.
Therefore, venerable sister, do not follow him.” If, after being admonished in this way by the bhikkhunis, that bhikkhuni persists and does not relinquish her course, the bhikkhunis should admonish her a second and a third time so that she may relinquish it. If she relinquishes it after the third admonition, that is good; if she does not relinquish it, she commits a bhikkhuni parajika offense, may no longer live in communion with the Sangha, because she has followed one suspended by the Sangha (14).
Venerable sisters, I have recited the eight parajika rules. If a bhikkhuni commits any one of these parajika offenses, she may no longer live in communion with the bhikkhunis. Just as she was before receiving full ordination, so she becomes after receiving full ordination and committing such an offense. Therefore, a bhikkhuni guilty of a parajika offense should not live in communion with the Sangha. I now ask the venerable sisters: Are you all pure with respect to these eight rules? (Ask three times.) Venerable sisters, you are all pure with respect to these eight rules, because you remain silent. Thus do I understand this matter.
II.3 The Seventeen Sanghadisesa Rules
Venerable sisters, the following seventeen Sanghadisesa rules (15), extracted from the Scripture of Discipline, are to be recited once every half-month.
The first rule, acting as a matchmaker.—If a bhikkhuni acts as a matchmaker, conveying a man’s words to a woman and a woman’s words to a man in order to bring about marriage or illicit relations between them, then even if only for a moment, that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again (16).
The second rule, making a groundless accusation.—If a bhikkhuni, being angry and displeased, groundlessly accuses another bhikkhuni of a parajika offense, intending to destroy her purity; and at a later time, whether questioned or not, she knows that the accusation was groundless and says, “Because I was angry, I made that accusation,” then that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The third rule, making a distorted accusation.—If a bhikkhuni, being angry and displeased, takes some aspect of an unrelated matter and groundlessly accuses a bhikkhuni who has not committed a parajika offense of having committed one, intending to destroy her purity; and at a later time, whether questioned or not, she knows that she seized upon an aspect of an unrelated matter and herself says, “Because I was angry, I made that accusation,” then that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The fourth rule, bringing a lawsuit before the authorities.—If a bhikkhuni goes before the authorities to bring a lawsuit against a layperson or a layperson’s child, a servant or a hired laborer, whether the litigation lasts a day, a night, an instant, the snap of a fingernail, or a single moment, that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The fifth rule, knowingly ordaining a criminal.—If a bhikkhuni knows beforehand that a woman is a thief, liable to the death penalty and publicly known as such, yet without consulting the king or a minister and without inquiring into the woman’s social status (17), immediately admits her to the homeless life and grants her full ordination, that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The sixth rule, releasing one who has been suspended.—If a bhikkhuni knows that another bhikkhuni has been suspended by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s instruction, but does not submit, does not repent, and has not yet been restored to communion by an act of the Sangha; yet, out of personal partiality, without consulting the Sangha and without authorization from the Sangha, she goes beyond the boundary and performs an act of the Sangha absolving that bhikkhuni of the offense, then she commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The seventh rule, traveling alone or staying overnight alone.—If a bhikkhuni crosses water alone, enters a village alone, stays overnight alone, or travels behind alone, that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The eighth rule, accepting food with a lustful mind.—If a bhikkhuni has a lustful mind and knows that a man also has a lustful mind, yet accepts from that man things that may be eaten, food, or other articles, then that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The ninth rule, encouraging the acceptance of food from one with a lustful mind (18).—If a bhikkhuni encourages another bhikkhuni by saying: “Venerable sister, what harm is it to you whether that man has a lustful mind or not? Since you yourself have no lustful mind, if you receive food from that man, simply accept it at the proper time.” If she gives such encouragement, that bhikkhuni commits a Sanghadisesa offense, an offense incurred immediately upon the act, which must be abandoned and not committed again.
The tenth rule, causing a schism in the harmonious Sangha.—If a bhikkhuni wishes to cause a schism in the harmonious Sangha (19), undertakes various actions conducive to causing a schism in the harmonious Sangha, accepts various courses conducive to causing a schism in the harmonious Sangha, and persists in them without relinquishing them, the bhikkhunis should admonish her, saying: “Venerable sister, do not cause a schism in the harmonious Sangha.
Do not undertake various actions conducive to causing a schism in the harmonious Sangha. Do not accept various courses conducive to causing a schism in the harmonious Sangha and persist in them without relinquishing them. Venerable sister, be in harmony with the Sangha.
When the Sangha is harmonious, joyful, free from dispute, and studies under one teacher (20), blending like water and milk, the holy life within the Buddha’s Dharma will prosper and abide in peace and happiness.” If, after being admonished in this way by the bhikkhunis, that bhikkhuni persists and does not relinquish her course, the bhikkhunis should admonish her up to a third time so that she may relinquish it. If she relinquishes it after the third admonition, that is good; if she does not relinquish it, that bhikkhuni commits a Sanghadisesa offense, an offense incurred only after the third admonition, which must be abandoned and not committed again.
Eleventh, the rule concerning supporting a schism in the Sangha (21).—If that bhikkhuni has other bhikkhunis as her partisans—one, two, three, or even innumerable persons—and those partisan bhikkhunis say to the other bhikkhunis: “Venerable sisters, do not admonish that bhikkhuni. That bhikkhuni speaks in accordance with the Dharma; that bhikkhuni speaks in accordance with the Vinaya. What that bhikkhuni says pleases us; what that bhikkhuni says we accept.” The bhikkhunis should say to those partisan bhikkhunis: “Venerable sisters, do not speak thus, saying: ‘That bhikkhuni speaks in accordance with the Dharma; that bhikkhuni speaks in accordance with the Vinaya.
What that bhikkhuni says pleases us; what that bhikkhuni says we accept.’ For what that bhikkhuni says is not in accordance with the Dharma and is not in accordance with the Vinaya. Venerable sisters, do not desire to disrupt the harmonious Sangha; venerable sisters, delight in the harmony of the Sangha. Venerable sisters, dwell together with the harmonious Sangha, rejoicing, free from contention, training under one teacher, blending like water and milk; then, within the Buddha’s Dharma, there will be growth and peaceful abiding.” If, when admonished thus by the bhikkhunis, those bhikkhunis persist and do not relinquish their position, the bhikkhunis should admonish them up to a third time so that they may relinquish that persistence.
If they relinquish it after the third admonition, that is good. If they do not relinquish it, those bhikkhunis commit a sanghadisesa offense, one that becomes an offense only after the third admonition and must be relinquished; it should not be transgressed.
Twelfth, the rule concerning corrupting lay devotees (22).—If a bhikkhuni dwelling in a town or village corrupts lay devotees and commits evil deeds (23), her corruption of lay devotees being seen and heard by all, and her evil deeds being seen and heard by all, the bhikkhunis should admonish that bhikkhuni, saying: “Venerable sister, you have corrupted lay devotees and committed evil deeds. Your corruption of lay devotees has been seen and heard by all, and your evil deeds have been seen and heard by all.
Venerable sister, because you have corrupted lay devotees and committed evil deeds, you must now depart far from this village and should no longer remain here.” That bhikkhuni says to the bhikkhunis: “Venerable sisters, the bhikkhunis act with desire, anger, delusion, and fear. Among bhikkhunis guilty of the same offense, some are expelled while others are not.” The bhikkhunis should admonish her: “Venerable sister, do not speak thus, saying that the bhikkhunis act with desire, anger, delusion, and fear, and that among bhikkhunis guilty of the same offense, some are expelled while others are not.
For the bhikkhunis do not act with desire, anger, delusion, or fear, nor is it the case that among bhikkhunis guilty of the same offense, some are expelled while others are not. Venerable sister, you have corrupted lay devotees and committed evil deeds. Your corruption of lay devotees has been seen and heard by all, and your evil deeds have been seen and heard by all.” If, when admonished thus by the bhikkhunis, that bhikkhuni persists and does not relinquish her position, the bhikkhunis should admonish her up to a third time so that she may relinquish that persistence.
If she relinquishes it after the third admonition, that is good. If she does not relinquish it, that bhikkhuni commits a sanghadisesa offense, one that becomes an offense only after the third admonition and must be relinquished; it should not be transgressed.
Thirteenth, the rule concerning obstinate resistance.—If a bhikkhuni is obstinate by nature and will not listen to anyone, and when the bhikkhunis admonish her properly concerning the Vinaya she refuses to accept their admonition, saying: “Venerable sisters, do not address me to tell me whether I am good or bad, and I shall not address you to tell you whether you are good or bad. Venerable sisters, desist; do not continually admonish me.” The bhikkhunis should admonish that bhikkhuni, saying: “Venerable sister, do not make yourself one who accepts admonition from no one.
Venerable sister, you should make yourself receptive to admonition. Venerable sister, admonish the bhikkhunis properly, and let the bhikkhunis likewise admonish you properly. By doing so, the Buddha’s disciples grow through admonishing one another, instructing one another, and confessing their offenses to one another.” If, when admonished thus by the bhikkhunis, that bhikkhuni persists and does not relinquish her position, the bhikkhunis should admonish her up to a third time so that she may relinquish that persistence.
If she relinquishes it after the third admonition, that is good. If she does not relinquish it, that bhikkhuni commits a sanghadisesa offense, one that becomes an offense only after the third admonition and must be relinquished; it should not be transgressed.
Fourteenth, the rule concerning close companions who conceal one another’s offenses.—If bhikkhunis associate closely with one another, commit unwholesome deeds together, become widely notorious, and successively conceal one another’s offenses, the other bhikkhunis should admonish those bhikkhunis, saying: “Venerable sisters, do not associate closely with one another, commit unwholesome deeds together, become widely notorious, and then conceal one another’s offenses.
If you do not associate closely with one another in this way, you will enjoy growth and peaceful abiding within the Buddha’s Dharma.” If, when admonished thus by the bhikkhunis, those bhikkhunis persist and do not relinquish their position, the bhikkhunis should admonish them up to a third time so that they may relinquish that persistence. If they relinquish it after the third admonition, that is good. If they do not relinquish it, those bhikkhunis commit a sanghadisesa offense, one that becomes an offense only after the third admonition and must be relinquished; it should not be transgressed.
Fifteenth, the rule concerning telling another not to live separately.—If, when a bhikkhuni is reproved and admonished by the Bhikkhuni Sangha, another bhikkhuni instructs her thus: “Venerable sister, do not consent to live separately; continue living together. I see bhikkhunis who refuse to live separately and who live together, commit unwholesome deeds together, become widely notorious, and conceal one another’s offenses.
The Bhikkhuni Sangha has told you to live separately merely out of anger.” The bhikkhunis should admonish that other bhikkhuni, saying: “Venerable sister, do not tell that bhikkhuni not to consent to live separately. Do not say: ‘I see bhikkhunis who live together, commit unwholesome deeds together, become widely notorious, and conceal one another’s offenses. The Bhikkhuni Sangha has told you to live separately merely out of anger.’ In truth, it is only you two bhikkhunis who live together, commit unwholesome deeds together, become widely notorious, and conceal one another’s offenses; there are no others.
If you live separately, you will enjoy growth and peaceful abiding within the Buddha’s Dharma.” If, when admonished thus by the bhikkhunis, that other bhikkhuni persists and does not relinquish her position, the bhikkhunis should admonish her up to a third time so that she may relinquish that persistence. If she relinquishes it after the third admonition, that is good. If she does not relinquish it, that other bhikkhuni commits a sanghadisesa offense, one that becomes an offense only after the third admonition and must be relinquished; it should not be transgressed.
Sixteenth, the rule concerning angrily renouncing the Three Jewels.—If a bhikkhuni, because of some trivial matter, becomes angry and displeased and then says, “I renounce the Buddha, I renounce the Dharma, I renounce the Sangha. In this world there are not only the Sakyan ascetics; there are also other ascetics and brahmins who practice the holy life, and I can practice the holy life with them,” the bhikkhunis should admonish that bhikkhuni, saying, “Elder Sister, do not hastily become angry and displeased over some trivial matter and then say, ‘I renounce the Buddha, I renounce the Dharma, I renounce the Sangha.
In this world there are not only the Sakyan ascetics; there are also other ascetics and brahmins who practice the holy life, and I can practice the holy life with them.’” If, after being admonished thus by the bhikkhunis, that bhikkhuni persists and does not relinquish her position, the bhikkhunis should admonish her up to a third time so that she may relinquish it. If she relinquishes it after the third admonition, that is good; if she does not relinquish it, that bhikkhuni commits a sanghadisesa offense, one that becomes an offense only after three admonitions and must be relinquished and not committed again.
Seventeenth, the rule concerning being fond of disputation and failing to recall correctly.—If a bhikkhuni is fond of disputation because she does not correctly remember the matter under dispute, and angrily says, “The Sangha is affected by greed, hatred, delusion, and fear,” the bhikkhunis should admonish that bhikkhuni, saying, “Elder Sister, do not be fond of disputation because you do not correctly remember the matter under dispute, nor angrily say, ‘The Sangha is affected by greed, hatred, delusion, and fear.’ In truth, the Sangha is not affected by greed, hatred, delusion, or fear;
rather, Elder Sister, you yourself are affected by greed, hatred, delusion, and fear.” If, after being admonished thus by the bhikkhunis, that bhikkhuni persists and does not relinquish her position, the bhikkhunis should admonish her up to a third time so that she may relinquish it.
If she relinquishes it after the third admonition, that is good; if she does not, that bhikkhuni commits a sanghadisesa offense, one that becomes an offense only after three admonitions and must be relinquished and not committed again.
Venerable Sisters, I have recited the seventeen sanghadisesa rules: the first nine become offenses upon their commission, while the latter eight become offenses only after three admonitions. If a bhikkhuni violates any one of these rules, the Sanghas of both communities must require that bhikkhuni to undergo the discipline of reconciliation (24) for half a month. After she has undergone the discipline of reconciliation, the Sangha shall rehabilitate her.
That bhikkhuni must be rehabilitated in the midst of a Sangha of forty members from both communities. If even one member is lacking and there are not forty members, then even if rehabilitation is performed, that bhikkhuni is not rehabilitated, and the Sanghas of bhikkhus and bhikkhunis (25) are also deserving of censure. Such is the procedure (26) in this case.
I now ask the Venerable Sisters: Are you entirely pure with respect to these seventeen sanghadisesa rules? (Asked three times.) Venerable Sisters, you are entirely pure with respect to these seventeen rules, since you remain silent. Thus do I understand this.
II.4 The Thirty Rules Entailing Forfeiture and Expiation
Venerable Sisters, the following thirty nissaggiya pacittiya rules (27) are to be recited once every half-month and are drawn from the Discipline Scripture.
First, the rule concerning keeping a robe beyond the prescribed period.—When a bhikkhuni’s five robes are complete and the robe-making privilege (28) has ended, she may keep an extra robe (29) for ten days without formally assigning it to another (30); but if she keeps it beyond that period, she commits a nissaggiya pacittiya offense.
Second, the rule concerning sleeping apart from a robe.—When a bhikkhuni’s five robes (31) are complete and the robe-making privilege has ended, if she sleeps for one night in a place separate from any one of her five robes, then, unless the Sangha has granted permission through a formal act (32), she commits a nissaggiya pacittiya offense.
Third, the rule concerning keeping robe-cloth beyond the prescribed period.—When a bhikkhuni’s five robes are complete (33) and the robe-making privilege has ended, but that bhikkhuni receives robe-cloth outside the proper season, she may accept it if she needs it, and after accepting it she should quickly have a robe made. If there is sufficient cloth, that is good. If there is insufficient cloth, she may keep it for one month while waiting to obtain enough cloth. If she keeps it beyond that period, she commits a nissaggiya pacittiya offense.
Fourth, the rule concerning requesting a robe from a person who is not a relative.—If a bhikkhuni requests a robe from a male or female householder who is not her relative, then, except in a special circumstance, she commits a nissaggiya pacittiya offense. A special circumstance is when her robe has been stolen, lost, burned, or swept away by water. This is called a special circumstance.
Fifth, the rule concerning accepting more cloth than one’s proper share.—If a bhikkhuni’s robe has been stolen, lost, burned, or swept away by water, and a male or female householder who is not her relative freely offers her a large quantity of cloth, that bhikkhuni should accept only as much cloth as she knows to be sufficient. If she accepts too much, she commits a nissaggiya pacittiya offense.
Sixth, the rule concerning requesting an increase in the robe fund.—If a male and female householder have set aside a robe fund for a bhikkhuni, saying, “We shall use a robe fund of such a value to offer a robe to the bhikkhuni named so-and-so,” and that bhikkhuni has not previously received an invitation to ask for whatever she wishes (34), yet, desiring a fine robe, she goes to the householders’ residence and says, “It would be good, householders, if you would provide a fund of such a value for me,” and she thereby obtains a robe, she commits a nissaggiya pacittiya offense.
Seventh, the rule concerning urging donors to combine their robe funds.—If two male and female householders have set aside robe funds for a bhikkhuni, saying, “We shall purchase such robes to offer to the bhikkhuni named so-and-so,” and that bhikkhuni has not previously received an invitation to ask for whatever she wishes, yet, desiring a fine robe, she goes to the residences of the two householders and says, “It would be good, householders, if you would set aside robe funds of such a value, combine them, and purchase one robe for me,” and she thereby obtains a robe, she commits a nissaggiya pacittiya offense.
Eighth, the rule concerning pressing for a robe beyond the prescribed limit.—If a king, minister, brahmin, or male or female householder sends a messenger to bring a robe fund to a bhikkhuni, saying, “Take this robe fund and deliver it to the bhikkhuni named so-and-so,” the messenger goes to that bhikkhuni and says, “Venerable Sister, I have brought a robe fund for you. Please accept it.” That bhikkhuni should say to the messenger, “It is not proper for me to accept this robe fund.
When I need a robe, I may accept one only at the proper time and in a pure manner.” The messenger then says to that bhikkhuni, “Venerable Sister, do you have an attendant?” That bhikkhuni may say, “Yes. There is such a person living in that monastery, or there is such a female householder; they are attendants of the bhikkhunis and regularly render service to them.” The messenger then goes to the attendant, hands over the robe fund, and returns to that bhikkhuni, saying, “Venerable Sister, I have handed the robe fund to the attendant named so-and-so whom you designated.
When you consider it the proper time, please go to that person, and a robe will be procured.” When that bhikkhuni needs a robe, she should go to the attendant and remind that person a second and a third time by saying, “I need a robe.” If, after reminding that person a second and a third time, she obtains the robe, that is good. If she does not obtain the robe, she may stand silently before that person a fourth, fifth, and sixth time to remind that person.
If, after standing silently before that person a fourth, fifth, and sixth time, she obtains the robe, that is good. If she does not obtain the robe but presses beyond the limit stated above in order to obtain it, she commits a nissaggiya pacittiya offense. If she does not obtain the robe, she should go herself, or send a messenger, to the person who provided the robe fund and say, “Previously you sent a messenger to bring a robe fund to me, the bhikkhuni named so-and-so, but in the end I did not receive a robe.
Therefore, please go and retrieve it; do not allow it to be lost.” This is the procedure that may be followed.
Ninth, the rule against accepting money.—If a bhikkhuni personally accepts gold, silver, or money, has someone else accept it, or consents to its acceptance verbally (35), she commits a nissaggiya pacittiya offense.
Tenth, the rule against trading valuables (36).—If a bhikkhuni trades in various valuables, she commits a nissaggiya pacittiya offense.
Eleventh, the rule against engaging in trade.—If a bhikkhuni buys any kind of goods cheaply and sells them at a higher price, she commits a nissaggiya pacittiya offense.
Twelfth, the rule against seeking a bowl beyond what is allowable.—If a bhikkhuni has a bowl with fewer than five repairs, and the bowl does not yet leak, yet she seeks a new and more beautiful bowl to replace it, she commits a nissaggiya pacittiya offense. That bhikkhuni should bring the new bowl before the Bhikkhuni Sangha and relinquish it. The Bhikkhuni Sangha should exchange the bowls in order, from the most senior to the most junior; the bowl of the most junior bhikkhuni should then be given to that bhikkhuni, saying, “Venerable sister (37), use this bowl until it breaks.” This is the proper procedure.
Thirteenth, the rule against seeking thread to have a robe woven.—If a bhikkhuni personally asks for thread and has a weaver who is not her relative weave a robe for her, she commits a nissaggiya pacittiya offense.
Fourteenth, the rule against asking a weaver to add more.—If a male or female lay devotee has instructed a weaver to weave a robe for a bhikkhuni, and that bhikkhuni, without previously having been invited to make whatever request she wishes, goes to the weaver and says, “This robe is being woven for me. Please weave it very beautifully, making it broad and durable. Whatever additional expense there may be, I will pay you,” and that bhikkhuni pays even an additional amount worth only one meal and thereby obtains the robe, she commits a nissaggiya pacittiya offense.
Fifteenth, the rule against taking back a robe.—If a bhikkhuni first gives a robe to another bhikkhuni, but later, out of anger, takes it back herself or has someone else take it back, saying, “Return the robe to me; I will no longer give it to you, elder sister,” and when the other bhikkhuni returns the robe, she takes it, she commits a nissaggiya pacittiya offense.
Sixteenth, the rule against keeping medicine beyond the permitted period.—If a sick bhikkhuni stores medicines such as ghee, oil, fresh butter, honey, or sugar candy, they may be kept overnight and used for up to seven days. If she continues to use them after seven days, she commits a nissaggiya pacittiya offense.
Seventeenth, the rule concerning the keeping of an urgently offered robe.—When ten days remain before the end of the three-month rains retreat (38), bhikkhunis are permitted to accept an urgently offered robe. A bhikkhuni who knows that it is an urgently offered robe may accept it; after accepting it, she may keep it for the permitted robe period (39). If she keeps it beyond that period, she commits a nissaggiya pacittiya offense.
Eighteenth, the rule against diverting property intended for the Sangha.—If a bhikkhuni knows that an item is intended to be offered to the Sangha, but contrives to have it offered to herself instead, she commits a nissaggiya pacittiya offense.
Nineteenth, the rule against requesting one thing after another.—If a bhikkhuni wishes to request one thing but then requests another, she commits a nissaggiya pacittiya offense.
Twentieth, the rule against using funds for a Dharma hall to make robes.—If a bhikkhuni knows that a donor has given something to the Sangha for the construction of a Dharma hall, but she diverts it to other purposes, she commits a nissaggiya pacittiya offense (40).
Twenty-first, the rule against using food funds to make robes.—If a bhikkhuni knows that a donor has given something to the Sangha for food, and what she herself solicited was also solicited to provide food for the Sangha, but she diverts it to other purposes, she commits a nissaggiya pacittiya offense.
Twenty-second, the rule against using funds for rooms to make robes.—If a bhikkhuni knows that a donor has given something to the Sangha for the construction of rooms, but she diverts it to other purposes, she commits a nissaggiya pacittiya offense.
Twenty-third, the rule against using funds for a dwelling to make robes.—If a bhikkhuni knows that a donor has given something to the Sangha for the construction of a dwelling, and what she herself solicited was also solicited to build a dwelling for the Sangha, but she diverts it to other purposes, she commits a nissaggiya pacittiya offense.
Twenty-fourth, the rule against keeping a fine extra bowl.—If a bhikkhuni keeps an extra bowl (41) without formally assigning it to another, she commits a nissaggiya pacittiya offense.
Twenty-fifth, the rule against keeping many fine-colored articles.—If a bhikkhuni keeps many fine-colored articles, she commits a nissaggiya pacittiya offense.
Twenty-sixth, the rule against failing to give a robe for the sick.—If a bhikkhuni promises to give a robe for the sick (42) to another bhikkhuni but then does not give it, she commits a nissaggiya pacittiya offense.
Twenty-seventh, the rule concerning robes in season and out of season.—If a bhikkhuni treats an out-of-season robe as an in-season robe (43), she commits a nissaggiya pacittiya offense.
Twenty-eighth, the rule against angrily taking back a robe.—If a bhikkhuni has exchanged robes with another bhikkhuni but later, out of anger, takes her robe back herself or has someone else take it back, saying, “Venerable sister, return the robe to me; I will no longer give it to you. Return my robe to me, and I will return your robe to you,” then by taking it back in this way, she commits a nissaggiya pacittiya offense.
Twenty-ninth, the rule against obtaining a heavy robe exceeding the permitted value.—If a bhikkhuni requests a heavy robe, its value may be no more than the price of four pieces of fine cloth (44). If it exceeds that value, she commits a nissaggiya pacittiya offense.
Thirtieth, the rule against obtaining a light robe exceeding the permitted limit.—If a bhikkhuni wishes to request a light robe (45), its value may be no more than the price of two and a half pieces of fine cloth. If it exceeds that value, she commits a nissaggiya pacittiya offense.
Venerable elder sisters, I have recited the thirty nissaggiya pacittiya rules. I now ask the venerable elder sisters: Are you all pure with respect to these thirty rules? (Ask three times.) Venerable elder sisters, you are all pure with respect to these thirty rules, for you remain silent. Thus do I understand this matter.
II.5 The One Hundred and Seventy-Eight Rules Entailing Expiation
Venerable elder sisters, the following 178 pacittiya rules (46) are to be recited once every half-month and are drawn from the Pratimoksha Sutra.
First, the rule against deliberately speaking falsehood.—If a bhikkhuni deliberately speaks falsehood, she commits a pacittiya offense.
Second, the rule against abusive speech concerning one’s status (47).—If a bhikkhuni speaks abusively, she commits a pacittiya offense.
Third, the rule against divisive speech.—If a bhikkhuni speaks so as to cause division, she commits a pacittiya offense.
Fourth, the rule against sleeping under the same roof.—If a bhikkhuni sleeps under the same roof as a man, she commits a pacittiya offense.
Fifth, the rule against sleeping beyond the permitted period.—If a bhikkhuni sleeps under the same roof with a woman who has not received full ordination for more than three nights, she commits a pacittiya offense.
Sixth, the rule against reciting noisily.—If a bhikkhuni recites sutras or teachings noisily together with a person who has not received full ordination, she commits a pacittiya offense.
Seventh, the rule against disclosing a grave offense.—If a bhikkhuni knows that someone has committed a grave offense and discloses it to a person who has not received full ordination, then, except when authorized by a formal act of the Sangha, she commits a pacittiya offense.
Eighth, the rule concerning a truthful claim of spiritual attainment.—If a bhikkhuni tells a person who has not received full ordination, “I have attained a superhuman state; I have seen thus; I have known thus,” then even if what she says is true, she commits a pacittiya offense.
Ninth, the rule against teaching the Dharma alone.—If a bhikkhuni teaches the Dharma to a man in more than five or six sentences (48), then, except in the presence of a knowledgeable woman, she commits a pacittiya offense.
Tenth, the rule against digging the earth.—If a bhikkhuni personally digs the earth or has someone else dig it, she commits a pacittiya offense.
Eleventh, the rule against cutting or damaging living plants.—If a bhikkhuni cuts or damages trees and plants, thereby destroying the dwelling places of spirits and living beings (49), she commits a pacittiya offense.
Twelfth, the rule against speaking evasively to cause annoyance.—If a bhikkhuni deliberately speaks evasively in order to annoy another person, she commits a pacittiya offense.
Thirteenth, the rule against reviling a Sangha official out of resentment.—If a bhikkhuni resentfully reviles an official of the Sangha, she commits a pacittiya offense.
The Fourteenth Rule: Spreading furnishings in the open.—If a bhikkhuni personally spreads, or has someone spread, furnishings belonging to the Sangha—such as a corded bed (50), a wooden bed, bedding, or a sitting mat—on open ground, and after using them leaves without putting them away herself or having someone put them away, she commits a pacittiya offense.
The Fifteenth Rule: Spreading furnishings in a sheltered place.—If a bhikkhuni personally spreads, or has someone spread, the Sangha's bedding in a Sangha dwelling, and after sitting or lying upon it leaves without putting it away herself or having someone put it away, she commits a pacittiya offense.
The Sixteenth Rule: Forcibly occupying another's sleeping place.—If a bhikkhuni knows that another bhikkhuni occupied a place before her, yet, arriving afterward, forcibly takes a place in the midst and spreads out bedding to sleep and rest, thinking, “If the bhikkhuni who was here first finds it too crowded, she will withdraw and leave of her own accord,” and she acts solely with this intention and for no other reason, such improper conduct constitutes a pacittiya offense.
The Seventeenth Rule: Dragging someone out of a room.—If a bhikkhuni, being angry with and displeased by another bhikkhuni, personally drags her out of a Sangha dwelling or has someone drag her out, she commits a pacittiya offense.
The Eighteenth Rule: Sitting on a bed with detachable legs.—If a bhikkhuni, while on an upper story, sits or lies upon a corded bed or wooden bed with detachable legs, she commits a pacittiya offense.
The Nineteenth Rule: Using water containing living creatures.—If a bhikkhuni knowingly pours, or has someone pour, water containing living creatures upon earth or grass, she commits a pacittiya offense.
The Twentieth Rule: Roofing a dwelling beyond the limit.—If a bhikkhuni has a room or large dwelling built with doors, windows, and other embellishments, she may have only two or three layers of thatch laid upon it. If she has more laid, she commits a pacittiya offense.
The Twenty-first Rule: Eating more than one meal.—If a donor offers a bhikkhuni only one meal, a bhikkhuni who is not ill should eat only that one meal. If she eats more, she commits a pacittiya offense.
The Twenty-second Rule: Eating apart from the Sangha.—If a bhikkhuni eats apart from the Sangha, except under other circumstances, she commits a pacittiya offense. The other circumstances are: when she is ill, when robes must be made urgently, when someone offers robes, when she is traveling by road, when she is traveling by boat, when a large assembly has gathered, or when an ascetic of another sect invites her to eat. These are called the other circumstances.
The Twenty-third Rule: Accepting beyond the limit.—If a bhikkhuni goes to the home of a householder who earnestly invites her to accept offerings of cakes, noodles, and rice, she may, if she needs them, accept two or three bowls. Upon returning to the monastery, she should share them with the other bhikkhunis. If, while not ill, she accepts more than two or three bowls and, after returning to the monastery, does not share them with the other bhikkhunis, she commits a pacittiya offense.
The Twenty-fourth Rule: Eating at an improper time.—If a bhikkhuni eats at a time that is not the proper time for eating (51), she commits a pacittiya offense.
The Twenty-fifth Rule: Eating food kept overnight.—If a bhikkhuni eats food that has been kept overnight, she commits a pacittiya offense.
The Twenty-sixth Rule: Eating food not formally received.—If a bhikkhuni places into her mouth food or medicine that she has not formally received (52), except for water and a tooth-cleaning stick, she commits a pacittiya offense.
The Twenty-seventh Rule: Going without informing others.—If a bhikkhuni has previously accepted an invitation to an earlier or later meal (53), and then goes to another house without informing the other bhikkhunis, she commits a pacittiya offense, except under other circumstances. The other circumstances are illness, making robes, or giving robes. These are called the other circumstances.
The Twenty-eighth Rule: Lingering in a dining house.—If a bhikkhuni intrusively lingers in a dining house containing valuables (54), she commits a pacittiya offense.
The Twenty-ninth Rule: Sitting in a concealed place in a dining house.—If a bhikkhuni sits in a concealed place in a dining house containing valuables, she commits a pacittiya offense.
The Thirtieth Rule: Sitting with a man.—If a bhikkhuni sits alone with a man in the same place in the open, she commits a pacittiya offense.
The Thirty-first Rule: Sending another away.—If a bhikkhuni says to another bhikkhuni, “Sister, come with me to the village; there will be food for you,” but after they arrive, she does not encourage anyone to offer food to that other bhikkhuni and instead tells her, “Go away, sister. I do not like sitting or talking together with you in one place; I prefer sitting and talking by myself,” and solely for this reason, with no other reason, contrives to drive the other away, she commits a pacittiya offense.
The Thirty-second Rule: Accepting medicine beyond the prescribed period.—If medicine has been offered to a bhikkhuni for four months, she may accept it even when she is not ill. But if she accepts it beyond that period, except when it is offered permanently, offered for an extended period, offered for distribution, or offered for life, she commits a pacittiya offense.
The Thirty-third Rule: Going to watch an army in battle.—If a bhikkhuni goes to watch an army in battle, except when there is a valid reason, she commits a pacittiya offense.
The Thirty-fourth Rule: Remaining with an army beyond the prescribed period.—If a bhikkhuni has a valid reason, she is permitted to stay with an army for two or three nights. If she remains beyond that period, she commits a pacittiya offense.
The Thirty-fifth Rule: Watching military exercises.—If a bhikkhuni who is permitted to stay with an army for two or three nights watches the army arrayed for battle or watches the elephant troops or cavalry conducting exercises, she commits a pacittiya offense.
The Thirty-sixth Rule: Drinking intoxicating liquors.—If a bhikkhuni drinks any kind of intoxicating liquor, she commits a pacittiya offense.
The Thirty-seventh Rule: Playing in water.—If a bhikkhuni plays in water, she commits a pacittiya offense.
The Thirty-eighth Rule: Tickling another.—If a bhikkhuni tickles another bhikkhuni with her fingers or toes, she commits a pacittiya offense.
The Thirty-ninth Rule: Refusing admonition.—If a bhikkhuni refuses all admonition, she commits a pacittiya offense.
The Fortieth Rule: Frightening another.—If a bhikkhuni frightens another bhikkhuni, she commits a pacittiya offense.
The Forty-first Rule: Bathing more frequently than once every half-month.—A bhikkhuni should bathe once every half-month. A bhikkhuni who is not ill should observe this. If she bathes more frequently, except under other circumstances, she commits a pacittiya offense. The other circumstances are: when the weather is hot, when she is ill, when she is working, when there are strong winds, when it rains, or when she has arrived after traveling a long distance. These are called the other circumstances.
The Forty-second Rule: Kindling a fire in the open.—If a bhikkhuni who is not ill personally kindles, or has someone kindle, a fire in the open merely to warm herself, except when there is a valid reason, she commits a pacittiya offense.
The Forty-third Rule: Hiding another's requisites.—If a bhikkhuni personally hides, or has someone hide, another bhikkhuni's requisites—such as a robe, bowl, sitting mat, or needle case—even if only as a joke, she commits a pacittiya offense.
The Forty-fourth Rule: Taking back what has been given.—If a bhikkhuni has given a robe to a bhikkhu, bhikkhuni, siksamana, samanera, or samaneri, and afterward takes it back and uses it without informing the person to whom the robe was given, she commits a pacittiya offense.
The Forty-fifth Rule: Using a completely new robe.—When a bhikkhuni obtains a completely new robe, she should discolor its original hue with one of three dyes: blue, black, or a dye made by boiling magnolia bark. If she uses the completely new robe without discoloring its original hue with one of these three dyes—blue, black, or boiled magnolia-bark dye—she commits a pacittiya offense.
The Forty-sixth Rule: Deliberately harming an animal.—If a bhikkhuni deliberately takes the life of an animal, she commits a pacittiya offense.
The Forty-seventh Rule: Drinking water containing living creatures.—If a bhikkhuni knowingly drinks or uses water containing living creatures, she commits a pacittiya offense.
Rule 48, concerning vexing another.—If a bhikkhuni deliberately causes another bhikkhuni distress, even if she makes her unhappy only for a moment, she commits a pacittiya offense.
Rule 49, concerning concealing another’s offense.—If a bhikkhuni knows that another bhikkhuni has committed a grave offense and conceals it, she commits a pacittiya offense.
Rule 50, concerning reviving a dispute (55).—If a bhikkhuni knows that a dispute has already been properly settled through confession, but afterward revives it, she commits a pacittiya offense.
Rule 51, concerning arranging to travel with thieves.—If a bhikkhuni knows that certain persons are thieves and arranges to travel the same road with them, then even if she travels only as far as one village, she commits a pacittiya offense.
Rule 52, concerning resisting admonition and speaking wrongly.—If a bhikkhuni says: “As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an impediment to the path,” other bhikkhunis should admonish her, saying: “Venerable Sister, do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One.
The Blessed One did not teach this. In many ways, the Blessed One declared that sexual desire is an impediment to the path and that engaging in sexual intercourse is an impediment to the path.” If, when admonished by the other bhikkhunis, that bhikkhuni obstinately refuses to relinquish her view, the other bhikkhunis must admonish her up to a third time so that she may relinquish it. If she relinquishes it after being admonished up to the third time, that is good; if she does not relinquish it, she commits a pacittiya offense.
Rule 53, concerning associating with one who is at fault.—If a bhikkhuni knows that another bhikkhuni who says, “As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an impediment to the path,” has been formally accused but has not yet undergone the formal act of rehabilitation, and still refuses to relinquish such a wrong view, yet knowingly shelters her, participates in Sangha acts with her, or sleeps in the same lodging with her, she commits a pacittiya offense.
Rule 54, concerning harboring one who has been expelled.—If a bhikkhuni knows that a samaneri says: “I heard the Buddha say that engaging in sexual intercourse is not an impediment to the path,” the bhikkhunis should admonish that samaneri, saying: “Do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One.
The Blessed One did not teach as you say. Samaneri, in many ways the Blessed One declared that sexual desire is an impediment to the path and that engaging in sexual intercourse is an impediment to the path.” If, when admonished in this way by the bhikkhunis, that samaneri obstinately refuses to relinquish her view, the bhikkhunis should admonish her up to a third time so that she may relinquish it. If she relinquishes it after being admonished up to the third time, that is good.
If she does not relinquish it, the bhikkhunis should tell that samaneri: “From now on, you are not a disciple of the Buddha. You may no longer follow the bhikkhunis. Other samaneris are permitted to sleep in the same room as a bhikkhuni for two nights, but you no longer have that privilege.
Go away; depart from here; you must not remain here any longer.” If a bhikkhuni knows that the samaneri has thus been expelled by the Sangha, yet shelters her, lives with her, or sleeps in the same lodging with her, she commits a pacittiya offense.
Rule 55, concerning resisting an exhortation to train.—If a bhikkhuni, when properly admonished by other bhikkhunis, says: “I will not train in this precept now. I shall first question a wise Vinaya holder,” she commits a pacittiya offense. If she truly wishes to learn, however, she should indeed inquire.
Rule 56, concerning disparaging the precepts.—If, while listening to the recitation of the precepts, a bhikkhuni says: “Venerable Sisters, what need is there to recite such minor precepts? Reciting such precepts only causes people annoyance, shame, and doubt,” then because she disparages the precepts, she commits a pacittiya offense.
Rule 57, concerning claiming beforehand not to know out of fear.—If, while listening to the recitation of the precepts, a bhikkhuni says: “Only now do I know that this precept is recited once every half-month and is contained in the Pratimoksha,” but other bhikkhunis know that she has sat at the recitation of the precepts two or three times, much less many times, then although that bhikkhuni claims not to have known it, if she has committed an offense she must be dealt with according to the Dharma for the offense committed, and she must additionally be dealt with for her failure to understand.
She should be told: “Venerable Sister, this is no benefit to you; it is only unwholesome. While listening to the recitation of the precepts, you did not apply your mind to remember them and did not listen wholeheartedly with both ears.” Thus, failure to understand the precepts constitutes a pacittiya offense.
Rule 58, concerning regretting a Sangha act after participating in it.—If a bhikkhuni has participated in a Sangha act and afterward says that the bhikkhunis, out of favoritism toward their friends, took property belonging to the Sangha and gave it to them, she commits a pacittiya offense.
Rule 59, concerning leaving without giving consent.—If, while the Sangha has not yet finished deliberating on a matter, a bhikkhuni rises and leaves without giving her consent, she commits a pacittiya offense.
Rule 60, concerning regretting after giving consent.—If a bhikkhuni gives her consent and afterward complains, she commits a pacittiya offense.
Rule 61, concerning secretly listening to a dispute.—If bhikkhunis are disputing with one another and a bhikkhuni secretly listens and then repeats their words to someone else, she commits a pacittiya offense.
Rule 62, concerning striking a bhikkhuni.—If a bhikkhuni, being angry and displeased, strikes another bhikkhuni, she commits a pacittiya offense.
Rule 63, concerning slapping a bhikkhuni.—If a bhikkhuni, being angry and displeased, slaps another bhikkhuni with her hand, she commits a pacittiya offense.
Rule 64, concerning falsely accusing another of an offense.—If a bhikkhuni, out of anger, groundlessly accuses another bhikkhuni of a sanghadisesa offense, she commits a pacittiya offense.
Rule 65, concerning entering the gate of a royal palace.—If there is a king of the Kshatriya caste who has been consecrated by the pouring of water upon his head, and while the king has not yet gone out to receive guests and the royal treasures have not yet been put away, a bhikkhuni enters and crosses the threshold of the royal palace, she commits a pacittiya offense.
Rule 66, concerning taking possession of gold and jewels.—If a bhikkhuni herself takes possession of gold, jewels, or ornaments made of gold and jewels, or has someone else take possession of them, then, except within a monastery or a lodging place, she commits a pacittiya offense. If, within a monastery or a lodging place, she herself takes possession of gold, jewels, or ornaments made of gold and jewels, or has someone else take possession of them, she should do so with the thought: “Let the owner remember them and come to retrieve them.” It must be done for this reason and no other.
Rule 67, concerning going at an improper time.—If a bhikkhuni enters a village at an improper time without informing another bhikkhuni, she commits a pacittiya offense.
Rule 68, concerning making an oversized bed.—If a bhikkhuni has a corded bed or wooden bed made, its legs may be only eight fingerbreadths of the Buddha in height, excluding the part below after the tenons have been cut away. If they exceed that measure, she commits a pacittiya offense.
Rule 69, concerning stuffing bedding with cotton.—If a bhikkhuni stuffs a corded bed, wooden bed, sleeping mat, or sitting mat with dola cotton (56), she commits a pacittiya offense.
Rule 70, concerning eating varieties of garlic (57).—If a bhikkhuni eats any variety of garlic, she commits a pacittiya offense.
Rule 71, concerning shaving the hair in three places.—If a bhikkhuni shaves the hair in three places, she commits a pacittiya offense.
Rule 72, concerning using beyond the prescribed limit.—If a bhikkhuni uses water for purification, it should be limited to two fingerbreadths, each fingerbreadth being one joint (58). If she exceeds that limit, she commits a pacittiya offense.
Rule 73, concerning fashioning a male organ.—If a bhikkhuni uses gum or resin to fashion a male organ, she commits a pacittiya offense.
Rule 74, concerning striking one another.—If bhikkhunis strike one another, they commit a pacittiya offense.
Rule 75, concerning holding water and fanning.—If, while a bhikkhu who is not ill is eating, a bhikkhuni holds water for him or stands before him and fans him, she commits a pacittiya offense.
Rule 76, concerning requesting uncooked grain.—If a bhikkhuni requests uncooked grain (59), she commits a pacittiya offense.
77. The rule concerning relieving oneself on grass.—If a bhikshuni defecates or urinates on fresh grass, she commits a pacittiya offense.
78. The rule concerning carelessly discarding filth.—If a bhikshuni defecates or urinates into a receptacle at night and, early the next morning, pours it outside the wall without first looking, she commits a pacittiya offense.
79. The rule concerning watching or listening to music and entertainment.—If a bhikshuni goes to watch or listen to music and entertainment (60), she commits a pacittiya offense.
80. The rule concerning standing in a concealed place within a village.—If a bhikshuni enters a village and stands talking with a man in a concealed place, she commits a pacittiya offense.
81. The rule concerning entering a concealed place.—If a bhikshuni enters a concealed and screened place with a man, she commits a pacittiya offense.
82. The rule concerning standing together and whispering.—If a bhikshuni enters a village lane, tells her companion to go farther away, and then stands together with a man in a concealed place and speaks into his ear, she commits a pacittiya offense.
83. The rule concerning leaving without informing anyone.—If a bhikshuni enters and sits in a householder’s home and then leaves without informing the host, she commits a pacittiya offense.
84. The rule concerning sitting without informing anyone.—If a bhikshuni enters a householder’s home and immediately sits down on a bed or seat without informing the host, she commits a pacittiya offense.
85. The rule concerning sleeping without informing anyone.—If a bhikshuni enters a householder’s home and, without informing the host, arranges a place for herself to sit, sleep, or rest, she commits a pacittiya offense.
86. The rule concerning entering a dark house together.—If a bhikshuni enters a dark house with a man, she commits a pacittiya offense.
87. The rule concerning failing to ascertain what was heard.—If a bhikshuni does not ascertain the statement she has received but immediately repeats it to someone else, she commits a pacittiya offense.
88. The rule concerning swearing an oath over a minor matter.—If, on account of some reason or trivial matter, a bhikshuni immediately swears that she will fall into an evil realm and not be born within the Buddha’s Dharma (60b), saying, “If I have done such a thing, may I fall into an evil realm and not be born within the Buddha’s Dharma; if you have done such a thing, may you likewise fall into an evil realm and not be born within the Buddha’s Dharma,” then by swearing such an oath, she commits a pacittiya offense.
89. The rule concerning beating one’s breast, weeping, and wailing.—If a bhikshuni disputes with another person and, because she does not properly recollect the matter in dispute, beats her breast, weeps, and wails, she commits a pacittiya offense.
90. The rule concerning sharing a bed when not ill.—If two bhikshunis who are not ill lie together on one bed, they commit a pacittiya offense.
91. The rule concerning sharing bedding and a blanket.—If a bhikshuni lies on the same mattress and under the same blanket with another, then, except under other circumstances (61), she commits a pacittiya offense.
92. The rule concerning questioning in order to harass.—If a bhikshuni knows that one who arrived before her is behind her, or knows that one who arrived after her is ahead of her, and, in order to harass that person, recites scriptures, asks questions about their meaning, or gives instruction in that person’s presence, she commits a pacittiya offense.
93. The rule concerning failing to tend the sick.—If a bhikshuni has a fellow bhikshuni with whom she lives who becomes ill, and she does not tend her, she commits a pacittiya offense.
94. The rule concerning expelling someone during the rains retreat.—If, at the beginning of the rains retreat, a bhikshuni permits other bhikshunis to place beds in her room but later becomes angry and drives them out, she commits a pacittiya offense.
95. The rule concerning traveling during all three seasons.—If a bhikshuni travels among the people during the spring, summer, and winter, thus traveling in every season, then, except for another valid reason (62), she commits a pacittiya offense.
96. The rule concerning remaining after the rains retreat.—If a bhikshuni has established and completed the summer rains retreat but does not depart (63), she commits a pacittiya offense.
97. The rule concerning traveling outside the district.—If, outside the district, there is a place suspected of being dangerous, yet a bhikshuni still travels among the people there, she commits a pacittiya offense.
98. The rule concerning traveling within the district.—If, within the district, there is a place suspected of being dangerous, yet a bhikshuni still travels among the people there, she commits a pacittiya offense.
99. The rule concerning intimacy with householders.—If a bhikshuni becomes intimate with a householder and the householder’s children, lives together with them, and then engages in conduct that is not in accord with the Dharma, the other bhikshunis should admonish her, saying, “Elder Sister, do not become intimate with a householder and the householder’s children, live together with them, and then engage in conduct that is not in accord with the Dharma.
Elder Sister, live separately. By living separately, your life within the Buddha’s Dharma will flourish and be peaceful and joyful.” If, after being admonished in this way by the other bhikshunis, that bhikshuni persists and does not desist, the other bhikshunis should admonish her up to a third time so that she will abandon her persistence. If, after the third admonition, she desists, that is good; if she does not desist, she commits a pacittiya offense.
100. The rule concerning going to view the royal palace.—If a bhikshuni goes to view a royal palace with its painted halls, gardens, groves, and bathing ponds, she commits a pacittiya offense.
101. The rule concerning bathing naked in a river.—If a bhikshuni bathes naked in the water of a river, spring, canal, or lake, she commits a pacittiya offense.
102. The rule concerning an oversized bathing cloth.—If a bhikshuni makes a bathing cloth, she must make it according to the prescribed measurements. The prescribed measurements are six of the Buddha’s handspans in length and two and a half handspans in width. If it exceeds those measurements, she commits a pacittiya offense.
103. The rule concerning taking too many days to sew a robe.—If a bhikshuni takes more than five days to sew a sanghati robe, then, except when requesting a sanghati robe, relinquishing the robe of merit, or when any of the six difficulties arise (64), she commits a pacittiya offense.
104. The rule concerning failing to attend to one’s robe.—If a bhikshuni does not attend to her sanghati robe for more than five days (65), she commits a pacittiya offense.
105. The rule concerning obstructing an offering of robes.—If a bhikshuni obstructs the offering of robes to the Sangha, she commits a pacittiya offense.
106. The rule concerning taking a robe without asking.—If a bhikshuni takes another person’s robe without asking its owner, she commits a pacittiya offense.
107. The rule concerning giving a monastic robe to non-Buddhist ascetics.—If a bhikshuni takes a shramana’s robe and gives it to a non-Buddhist ascetic or a householder, she commits a pacittiya offense.
108. The rule concerning obstructing the Sangha’s distribution of robes.—If, fearing that her disciple will receive no share, a bhikshuni deliberately obstructs the Sangha from distributing robes in accordance with the Dharma, she commits a pacittiya offense.
109. The rule concerning causing the Sangha not to relinquish the robe.—If, wishing to enjoy the five privileges for a long time, a bhikshuni deliberately causes the Sangha not to relinquish the robe of merit at present but to relinquish it later, she commits a pacittiya offense.
110. The rule concerning obstructing the Bhikshuni Sangha.—If, wishing to enjoy the five privileges for a long time, a bhikshuni deliberately obstructs the Bhikshuni Sangha from relinquishing the robe of merit, she commits a pacittiya offense.
111. The rule concerning failing to settle a dispute.—If another bhikshuni says to a bhikshuni, “Please settle this dispute for me,” but that bhikshuni makes no effort whatsoever to settle it, she commits a pacittiya offense.
112. The rule concerning giving food to non-Buddhist ascetics.—If a bhikshuni personally gives food to a householder or a non-Buddhist ascetic to eat, she commits a pacittiya offense.
113. The rule concerning serving as a householder’s messenger.—If a bhikshuni acts as a householder’s errand-runner, she commits a pacittiya offense.
114. The rule concerning twisting thread and spinning yarn.—If a bhikshuni twists thread or spins yarn with her own hands, she commits a pacittiya offense.
115. The rule concerning sitting or lying on another person’s bed.—If a bhikshuni enters a householder’s home and sits or lies on the householder’s small or large bed, she commits a pacittiya offense.
116. The rule concerning leaving after sleeping without taking leave.—If a bhikshuni goes to a householder’s home and asks the host to arrange a place for her to stay overnight, but departs the next morning without taking leave of the host, she commits a pacittiya offense.
117. The rule concerning reciting and practicing magical arts.—If a bhikshuni recites and practices worldly magical arts, she commits a pacittiya offense.
118. The rule concerning teaching the practice of magical arts.—If a bhikshuni instructs another person to recite and practice worldly magical arts, she commits a pacittiya offense.
119. The rule concerning ordaining a pregnant woman.—If a bhikshuni knowingly admits a pregnant woman to full ordination, she commits a pacittiya offense.
Rule 120, ordaining a nursing mother.—If a bhikkhuni knowingly confers full ordination upon a woman who has a nursing child, she commits a pacittiya offense.
Rule 121, ordaining one who is underage.—If a bhikkhuni knowingly confers full ordination upon a young woman who has not yet reached the age of twenty, she commits a pacittiya offense.
Rule 122, failing to provide training in the precepts.—If a bhikkhuni does not allow a young woman who has reached the age of eighteen to train in the precepts for two years, but confers full ordination upon her as soon as she reaches the age of twenty, she commits a pacittiya offense.
Rule 123, failing to provide the six rules.—If a bhikkhuni allows a young woman who has reached the age of eighteen to train in the precepts for two years but does not give her the six rules, and then confers full ordination upon her as soon as she reaches the age of twenty, she commits a pacittiya offense.
Rule 124, ordaining without authorization.—If a bhikkhuni allows a young woman who has reached the age of eighteen to train in the precepts for two years, gives her the six rules, and, when she reaches the age of twenty, immediately confers full ordination upon her even though the Sangha has not granted authorization (66), she commits a pacittiya offense.
Rule 125, ordaining before the required number of years.—When a bhikkhuni accepts a married woman for ordination, she may allow her to undertake two years of training in the precepts only after ten years; only when twelve years (67) have thus been completed may she confer full ordination upon her. If she confers full ordination before twelve years have been completed, she commits a pacittiya offense.
Rule 126, ordaining without making a formal announcement.—If a bhikkhuni accepts a married woman for ordination and allows her to undertake two years of training in the precepts, meaning that twelve years have been completed, but immediately confers full ordination upon her without making a formal announcement to the Sangha, she commits a pacittiya offense.
Rule 127, ordaining an unsuitable person.—If a bhikkhuni knows that a woman is such-and-such a kind of person (68), yet still confers full ordination upon her, she commits a pacittiya offense.
Rule 128, ordaining contrary to the prescribed procedure.—If a bhikkhuni accepts many disciples but does not instruct them in the two years of training in the precepts and does not guide and train them by means of the two practices (69), she commits a pacittiya offense.
Rule 129, failing to remain dependent upon a teacher.—If a bhikkhuni does not spend two years under the guidance of a bhikkhuni preceptor, she commits a pacittiya offense.
Rule 130, conferring ordination without authorization.—If a bhikkhuni confers full ordination upon someone even though the Sangha has not authorized her to do so, she commits a pacittiya offense.
Rule 131, conferring ordination before completing the required seniority.—If a bhikkhuni who has not yet completed twelve rains retreats confers full ordination upon someone, she commits a pacittiya offense.
Rule 132, conferring ordination without permission.—If a bhikkhuni has completed twelve rains retreats but, without the Sangha's authorization, takes it upon herself to confer full ordination upon someone, she commits a pacittiya offense.
Rule 133, disparaging the refusal to grant authorization.—If, when the Sangha does not authorize a bhikkhuni to confer full ordination upon someone, she says that the Sangha acts out of greed, anger, delusion, and fear, granting permission when it wishes and withholding it when it wishes, she commits a pacittiya offense.
Rule 134, ordaining without consent.—If a bhikkhuni confers full ordination upon a woman without the consent of that woman's parents or husband, she commits a pacittiya offense.
Rule 135, ordaining one who is in love.—If a bhikkhuni knows that a young woman is in love with a certain young man and has thereby become sorrowful and irritable, yet still admits her to the monastic life and confers full ordination upon her, she commits a pacittiya offense.
Rule 136, failing to confer the promised ordination.—If a bhikkhuni says to a sikkhamana, “Younger sister, abandon this and train in that; I shall confer full ordination upon you,” but afterward makes no effort to have that sikkhamana receive full ordination, she commits a pacittiya offense.
Rule 137, accepting a gift but failing to confer ordination.—If a bhikkhuni says to a sikkhamana, “Bring a robe and offer it to me; I shall confer full ordination upon you,” but then makes no effort to have that sikkhamana receive full ordination, she commits a pacittiya offense.
Rule 138, conferring ordination again too soon.—If a bhikkhuni confers full ordination upon another person before a further twelve months have elapsed, she commits a pacittiya offense (70).
Rule 139, allowing one night to intervene.—If a bhikkhuni confers full ordination upon someone and waits until the following night before bringing her before the Bhikkhu Sangha to receive full ordination, she commits a pacittiya offense.
Rule 140, failing to receive instruction.—If a bhikkhuni who is not ill does not go to receive instruction from a bhikkhu, she commits a pacittiya offense.
Rule 141, failing to request instruction.—Every half-month, a bhikkhuni must go to the Bhikkhu Sangha to request instruction. If she does not request it, she commits a pacittiya offense.
Rule 142, failing to request the invitation ceremony.—After the Bhikkhuni Sangha has entered and completed the rains retreat, it must go before the Bhikkhu Sangha and request the invitation concerning three matters: what has been seen, heard, or suspected. If it does not do so, a pacittiya offense is committed.
Rule 143, spending the rains retreat where there are no bhikkhus.—If a bhikkhuni enters and spends the rains retreat in a place where there are no bhikkhus, she commits a pacittiya offense.
Rule 144, entering a monastery without giving notice.—If a bhikkhuni knows that there are bhikkhus in a Sangharama and enters without giving notice, she commits a pacittiya offense.
Rule 145, insulting a bhikkhu.—If a bhikkhuni reviles a bhikkhu, she commits a pacittiya offense.
Rule 146, quarreling without properly recollecting the matter.—If a bhikkhuni delights in quarreling because she does not properly recollect the matter in dispute and afterward, angry and displeased, reviles the community of bhikkhunis, she commits a pacittiya offense.
Rule 147, having a boil lanced without giving notice.—If boils or various sores arise on a bhikkhuni's body and, without informing the community or telling anyone, she immediately has a man lance or bandage them, she commits a pacittiya offense.
Rule 148, eating again after having eaten.—If a bhikkhuni first accepts an invitation and eats her fill, then afterward eats rice, noodles, or fried rice (71), she commits a pacittiya offense.
Rule 149, harboring jealousy toward one's teacher.—If a bhikkhuni gives rise to jealousy toward her own teacher (72), she commits a pacittiya offense.
Rule 150, rubbing the body with perfume.—If a bhikkhuni rubs her body with perfume, she commits a pacittiya offense.
Rule 151, rubbing the body with sesame-oil residue.—If a bhikkhuni rubs her body with sesame-oil residue (73), she commits a pacittiya offense.
Rule 152, having another bhikkhuni rub her body.—If a bhikkhuni has another bhikkhuni rub her body, she commits a pacittiya offense.
Rule 153, having a sikkhamana rub her body.—If a bhikkhuni has a sikkhamana rub her body, she commits a pacittiya offense.
Rule 154, having a samaneri rub her body.—If a bhikkhuni has a samaneri rub her body, she commits a pacittiya offense.
Rule 155, having a laywoman rub her body.—If a bhikkhuni has a male lay follower's wife or daughter rub her body, she commits a pacittiya offense.
Rule 156, wearing thickly padded undergarments (74).—If a bhikkhuni wears thickly padded undergarments, she commits a pacittiya offense.
Rule 157, keeping cosmetics.—If a bhikkhuni keeps women's cosmetics for adorning the body, then, except when there is another valid reason, she commits a pacittiya offense.
Rule 158, wearing footwear and carrying a parasol.—If a bhikkhuni travels wearing leather footwear and carrying a parasol, then, except when there is another valid reason, she commits a pacittiya offense.
Rule 159, riding in a vehicle when not ill.—If a bhikkhuni who is not ill rides in a vehicle, then, except when there is another valid reason, she commits a pacittiya offense.
Rule 160, entering a village without wearing the sanghati (75).—If a bhikkhuni enters a village without wearing the sanghati, she commits a pacittiya offense.
Rule 161, going to a layperson's home at dusk.—If, as dusk approaches, a bhikkhuni goes to a layperson's home without having previously been invited, she commits a pacittiya offense.
Rule 162, leaving the monastery at dusk without informing another.—If, as dusk approaches, a bhikkhuni opens the monastery gate and goes out without informing another bhikkhuni, she commits a pacittiya offense.
Rule 163, leaving after sunset without informing anyone.—If, after the sun has set, a bhikkhuni opens the monastery gate and goes out without informing anyone, she commits a pacittiya offense.
Rule 164, concerning one who has not observed the rains retreat.—If a bhikkhuni has observed neither the earlier rains retreat nor the later rains retreat, she commits a pacittiya offense.
Rule 165, concerning ordaining one who continually discharges bodily fluids.—If a bhikkhuni knowingly confers full ordination upon a woman who continually discharges feces, urine, mucus, or other secretions, she commits a pacittiya offense.
Rule 166, concerning ordaining a hermaphrodite.—If a bhikkhuni knowingly permits a hermaphrodite to receive full ordination, she commits a pacittiya offense.
Rule 167, concerning ordaining one whose two passages are joined as one.—If a bhikkhuni knowingly permits a person whose two passages are joined as one to receive full ordination, she commits a pacittiya offense.
Rule 168, concerning ordaining one who is indebted or ill.—If a bhikkhuni knowingly permits an indebted or sick person to receive full ordination, she commits a pacittiya offense.
Rule 169, concerning earning a livelihood through worldly arts of calculation and divination (76).—If a bhikkhuni studies worldly arts of calculation and divination in order to earn her own livelihood, she commits a pacittiya offense.
Rule 170, concerning teaching worldly arts of calculation and divination.—If a bhikkhuni teaches worldly arts of calculation and divination to laypeople, she commits a pacittiya offense.
Rule 171, concerning refusing to depart after expulsion.—If a bhikkhuni has been expelled but does not depart, she commits a pacittiya offense.
Rule 172, concerning asking without first requesting permission.—If a bhikkhuni wishes to ask a bhikkhu about the meaning and principles of the Buddha-Dharma but questions him without first requesting permission, she commits a pacittiya offense.
Rule 173, concerning provoking and harassing another.—If a bhikkhuni knows that one who arrived before her is behind her, or that one who arrived after her is in front of her, and, wishing to disturb that person, walks back and forth, stands, sits, or lies down in front of her, she commits a pacittiya offense.
Rule 174, concerning building a stupa at a monastery of the Sangha.—If a bhikkhuni, knowing that a monastery is inhabited by bhikkhus, builds a stupa there for bhikkhunis, she commits a pacittiya offense.
Rule 175, concerning showing disrespect to a newly ordained bhikkhu.—If a bhikkhuni sees a bhikkhu who has newly received full ordination, she ought to rise, welcome him, show respect, pay homage, inquire after him, and invite him to sit. If she does not do so, she commits a pacittiya offense.
Rule 176, concerning walking affectedly.—If a bhikkhuni, in order to make herself appear beautiful, sways her body and walks with quick steps (77), she commits a pacittiya offense.
Rule 177, concerning the use of ornaments.—If a bhikkhuni wears (78) women’s ornaments or applies perfumes to her body, she commits a pacittiya offense.
Rule 178, concerning asking a female non-Buddhist ascetic.—If a bhikkhuni asks a female non-Buddhist ascetic to rub perfumes onto her body, she commits a pacittiya offense.
Venerable sisters, I have recited the 178 pacittiya rules. I now ask the venerable sisters: Are you all pure with regard to these 178 rules? (Asked three times.) Venerable sisters, you are all pure with regard to these 178 rules, for you remain silent. Thus do I understand this matter.
II.6 The Eight Rules Requiring Acknowledgment
Venerable sisters, the following eight patidesaniya rules (79) are to be recited once every half-month and are drawn from the Code of Discipline.
Rule 1, concerning seeking ghee when not ill (80).—If a bhikkhuni who is not ill seeks and consumes ghee, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 2, concerning seeking oil when not ill.—If a bhikkhuni who is not ill seeks and consumes oil, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 3, concerning seeking honey when not ill.—If a bhikkhuni who is not ill seeks and consumes honey, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 4, concerning seeking sugar when not ill.—If a bhikkhuni who is not ill seeks and consumes rock sugar, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 5, concerning seeking milk when not ill.—If a bhikkhuni who is not ill seeks and consumes milk, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 6, concerning seeking curds when not ill.—If a bhikkhuni who is not ill seeks and consumes curds, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 7, concerning seeking fish when not ill (81).—If a bhikkhuni who is not ill seeks and consumes fish, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Rule 8, concerning seeking meat when not ill.—If a bhikkhuni who is not ill seeks and consumes meat, she commits an offense requiring acknowledgment and deserving of censure. She must approach another bhikkhuni and say: “Venerable sister, I have committed a censurable act, something that ought not to have been done. I now acknowledge it before the venerable sister.” This is called acknowledgment of a transgression.
Venerable sisters, I have recited the eight patidesaniya rules. I now ask the venerable sisters: Are you all pure with regard to these eight rules? (Asked three times.) Venerable sisters, you are all pure with regard to these eight rules, for you remain silent. Thus do I understand this matter.
II.7 The One Hundred Rules of Training
Venerable sisters, the following 100 rules of training—Sekhiya (82)—are to be recited once every half-month and are drawn from the Code of Discipline.
Rule 1.—One should wear the lower robe neatly. This is a rule to be trained in.
Rule 2.—One should wear the five robes neatly. This is a rule to be trained in.
Rule 3.—One must not enter a layperson’s house with the robe draped over the left shoulder. This is a rule to be trained in.
Rule 4.—One must not sit in a layperson’s house with the robe draped over the left shoulder. This is a rule to be trained in.
Rule 5.—One must not enter a layperson’s house with the robe wrapped around the neck. This is a rule to be trained in.
Rule 6.—One must not sit in a layperson’s house with the robe wrapped around the neck. This is a rule to be trained in.
Rule 7.—One must not enter a layperson’s house with the head covered. This is a rule to be trained in.
Rule 8.—One must not sit in a layperson’s house with the head covered. This is a rule to be trained in (83).
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Rule 9.—One must not enter a layperson’s house while skipping along. This is a rule to be trained in.
Rule 10.—One must not sit in a layperson’s house while bouncing about. This is a rule to be trained in.
Rule 11.—One must not sit with the thighs spread apart (84) in a layperson’s house. This is a rule to be trained in.
Rule 12.—One must not enter a layperson’s house with hands on hips. This is a rule to be trained in.
Rule 13.—One must not sit in a layperson’s house with hands on hips. This is a rule to be trained in.
Rule 14.—One must not enter a layperson’s house while swaying the body. This is a rule to be trained in.
Rule 15.—One must not sit in a layperson’s house while swaying the body. This is a rule to be trained in.
Rule 16.—One must not enter a layperson’s house while swinging the arms. This is a rule to be trained in.
Rule 17.—One must not enter and sit in a layperson’s house while swinging the arms. This is a rule to be trained in.
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Rule 18.—One should enter a layperson’s house with the body properly and discreetly covered. This is a rule to be trained in.
Rule 19.—One should sit in a layperson’s house with the body properly and discreetly covered. This is a rule to be trained in.
Rule 20.—One must not enter a layperson’s house looking this way and glancing that way. This is a rule to be trained in.
Twenty-first.—One should not sit in a householder's home looking from side to side; this is a rule to be learned.
Twenty-second.—One should enter a householder's home quietly; this is a rule to be learned.
Twenty-third.—One should sit quietly in a householder's home; this is a rule to be learned.
Twenty-fourth.—One should not enter a householder's home laughing and joking; this is a rule to be learned.
Twenty-fifth.—One should not sit in a householder's home laughing and joking; this is a rule to be learned.
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Twenty-sixth.—One should eat mindfully (85); this is a rule to be learned.
Twenty-seventh.—One should accept rice only up to the rim of the bowl; this is a rule to be learned.
Twenty-eighth.—One should likewise accept other food (86) only up to the rim of the bowl; this is a rule to be learned.
Twenty-ninth.—One should accept rice and other food in equal proportions; this is a rule to be learned.
Thirtieth.—One should eat in due order (87); this is a rule to be learned.
Thirty-first.—One should not dig into the middle of the bowl and eat; this is a rule to be learned.
Thirty-second.—Unless ill, one should not ask for rice and other food for oneself; this is a rule to be learned.
Thirty-third.—One should not cover the other food with rice in the hope of receiving more food; this is a rule to be learned.
Thirty-fourth.—One should not glance into the bowl of the bhikkhuni seated nearby; this is a rule to be learned.
Thirty-fifth.—One should keep one's attention on one's bowl while eating; this is a rule to be learned.
Thirty-sixth.—One should not make an excessively large morsel of rice and eat it; this is a rule to be learned.
Thirty-seventh.—One should not open one's mouth wide in anticipation of a morsel of rice; this is a rule to be learned.
Thirty-eighth.—One should not speak with rice in one's mouth; this is a rule to be learned.
Thirty-ninth.—One should not toss a morsel of rice into one's mouth from a distance; this is a rule to be learned.
Fortieth.—One should not eat while leaving remnants (88); this is a rule to be learned.
Forty-first.—One should not eat with puffed-out cheeks; this is a rule to be learned.
Forty-second.—One should not chew noisily (88b) while eating; this is a rule to be learned.
Forty-third.—One should not slurp rice while eating; this is a rule to be learned.
Forty-fourth.—One should not eat while sticking out one's tongue and licking; this is a rule to be learned.
Forty-fifth.—One should not eat while shaking one's hands; this is a rule to be learned.
Forty-sixth.—One should not pick up fallen rice and eat it; this is a rule to be learned.
Forty-seventh.—One should not handle a drinking-water vessel with soiled hands; this is a rule to be learned.
Forty-eighth.—One should not pour out bowl-rinsing water inside a householder's home; this is a rule to be learned.
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Forty-ninth.—One should not defecate, urinate, blow one's nose, or spit upon fresh grass, except when ill; this is a rule to be learned.
Fiftieth.—One should not defecate, urinate, blow one's nose, or spit into clean water, except when ill; this is a rule to be learned.
Fifty-first.—One should not defecate or urinate while standing, except when ill; this is a rule to be learned.
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Fifty-second.—One should not teach the Dharma to a person who, showing no respect, has thrown a garment over the shoulder, except when that person is ill; this is a rule to be learned.
Fifty-third.—One should not teach the Dharma to a person who has wrapped a garment around the neck, except when that person is ill; this is a rule to be learned.
Fifty-fourth.—One should not teach the Dharma to a person whose head is covered, except when that person is ill; this is a rule to be learned.
Fifty-fifth.—One should not teach the Dharma to a person whose head is veiled, except when that person is ill; this is a rule to be learned.
Fifty-sixth.—One should not teach the Dharma to a person standing with hands on hips, except when that person is ill; this is a rule to be learned.
Fifty-seventh.—One should not teach the Dharma to a person wearing leather sandals, except when that person is ill; this is a rule to be learned.
Fifty-eighth.—One should not teach the Dharma to a person wearing wooden clogs, except when that person is ill; this is a rule to be learned.
Fifty-ninth.—One should not teach the Dharma to a person riding a horse, except when that person is ill; this is a rule to be learned.
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Sixtieth.—One should not sleep or rest within a Buddha stupa, except when guarding it; this is a rule to be learned.
Sixty-first.—One should not store possessions within a Buddha stupa, except for safekeeping; this is a rule to be learned.
Sixty-second.—One should not wear leather sandals inside a Buddha stupa; this is a rule to be learned.
Sixty-third.—One should not carry leather sandals inside a Buddha stupa; this is a rule to be learned.
Sixty-fourth.—One should not wear leather sandals while circumambulating a Buddha stupa; this is a rule to be learned.
Sixty-fifth.—One should not wear shoes or boots inside a Buddha stupa; this is a rule to be learned.
Sixty-sixth.—One should not carry shoes or boots inside a Buddha stupa; this is a rule to be learned.
Sixty-seventh.—One should not sit and eat at a Buddha stupa, scattering refuse and
Food that soils the ground; this is a rule to be learned.
Sixty-eighth.—One should not carry a corpse past a Buddha stupa; this is a rule to be learned.
Sixty-ninth.—One should not bury a corpse at a Buddha stupa; this is a rule to be learned.
Seventieth.—One should not cremate a corpse at a Buddha stupa; this is a rule to be learned.
Seventy-first.—One should not cremate a corpse facing a Buddha stupa; this is a rule to be learned.
Seventy-second.—One should not cremate a corpse on any of the four sides of a Buddha stupa where the foul odor may drift toward it; this is a rule to be learned.
Seventy-third.—One should not carry a dead person's garments or bed past a Buddha stupa unless they have been washed, dyed, and perfumed with incense; this is a rule to be learned.
Seventy-fourth.—One should not defecate or urinate at a Buddha stupa; this is a rule to be learned.
Seventy-fifth.—One should not defecate or urinate facing a Buddha stupa; this is a rule to be learned.
Seventy-sixth.—One should not defecate or urinate on any of the four sides of a Buddha stupa where the foul odor may drift toward it; this is a rule to be learned.
Seventy-seventh.—One should not take an image of the Buddha to a place for defecation or urination; this is a rule to be learned.
Seventy-eighth.—One should not clean one's teeth at a Buddha stupa; this is a rule to be learned.
Seventy-ninth.—One should not clean one's teeth facing a Buddha stupa; this is a rule to be learned.
Eightieth.—One should not clean one's teeth on any of the four sides of a Buddha stupa; this is a rule to be learned.
Eighty-first.—One should not blow one's nose or spit at a Buddha stupa; this is a rule to be learned.
Eighty-second.—One should not blow one's nose or spit facing a Buddha stupa; this is a rule to be learned.
Eighty-third.—One should not blow one's nose or spit on any of the four sides of a Buddha stupa; this is a rule to be learned.
Eighty-fourth.—One should not sit with one's legs stretched out before a Buddha stupa; this is a rule to be learned.
Eighty-fifth.—One should not place an image of the Buddha in a lower room while dwelling oneself in an upper room; this is a rule to be learned.
*
Eighty-sixth.—When another person is seated and one is standing, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
Eighty-seventh.—When another person is lying down and one is seated, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
Eighty-eighth.—When another person is seated on a chair and one is seated somewhere other than on a chair, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
Eighty-ninth.—When another person is seated in a high place and one is seated in a low place, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
Ninetieth.—When another person is walking ahead and one is walking behind, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
Ninety-first.—When another person is on a high walking-meditation path and one is on a low walking-meditation path, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
Ninety-second.—When another person is walking in the middle of the road and one is walking along the roadside, one should not teach the Dharma to that person, except when that person is ill; this is a rule to be learned.
*
Ninety-third.—One should not walk along holding hands with another; this is a rule to be learned.
Ninety-fourth.—One should not climb a tree higher than a person's head, except when there is good reason; this is a rule to be learned.
Ninety-fifth.—One should not place one's bowl in a bag, thread the bag onto the top of one's staff, and carry it over one's shoulder while walking; this is a rule to be learned.
*
Ninety-sixth.—One should not teach the Dharma to a person who, showing no respect, is holding a staff, except when that person is ill; this is a rule to be learned.
Ninety-seventh.—One should not teach the Dharma to a person holding a sword, except when that person is ill; this is a rule to be learned.
Ninety-eighth.—One should not teach the Dharma to a person holding a spear, except when that person is ill; this is a rule to be learned.
Ninety-ninth.—One should not teach the Dharma to a person holding a knife, except when that person is ill; this is a rule to be learned.
One hundredth.—One should not teach the Dharma to a person holding a parasol overhead, except when that person is ill; this is a rule to be learned.
Venerable Sisters, I have recited the rules to be learned. I now ask the Venerable Sisters: Are you all pure in regard to these rules? (Ask three times.) Venerable Sisters, you are all pure in regard to these rules, for you remain silent. Thus do I understand this.
II.8 The Seven Principles for Settling Disputes
Venerable Sisters, the following seven principles for settling disputes—Adhikaranasamatha (89)—are to be recited once every half-month and are drawn from the Disciplinary Code. If a dispute arises among the bhikkhunis, it must be settled at once.
First.—When the verdict of presence should be given, the verdict of presence should be given.
Second.—When the verdict of mindfulness should be given, the verdict of mindfulness should be given.
Third.—When the verdict of past insanity should be given, the verdict of past insanity should be given.
Fourth.—When settlement according to an admission should be given, settlement according to an admission should be given.
Fifth.—When the nature of the offense should be investigated, the nature of the offense should be investigated.
Sixth.—When the judgment of the majority should be given, the judgment of the majority should be given.
Seventh.—When the procedure of covering over with grass should be given, the procedure of covering over with grass should be given.
Venerable sisters, I have recited the seven methods for settling disputes. I now ask the venerable sisters: Are you completely pure in regard to these seven methods? (Ask three times.) Venerable sisters, you are completely pure in regard to these seven methods, for you remain silent. Thus do I understand this matter.
II.9 Concluding Words
Venerable sisters, I have recited the introduction to the Pratimoksha; I have recited the eight parajika rules; I have recited the seventeen sanghavasesa rules; I have recited the thirty naihsargika-payattika rules; I have recited the 178 payattika rules; I have recited the eight pratidesaniya rules; I have recited the one hundred rules of training; and I have recited the seven methods for settling disputes. All these precepts constitute the Pratimoksha taught by the Buddha, to be recited once every half-month, and they have been extracted from the Pratimoksha. As for the other teachings of the Buddha, regarding those teachings of the Buddha, study them together in harmony.
IV. Concluding Section of the Bhiksuni Precepts
The virtue of patience
is the foremost path;
the Buddha declared the unconditioned
to be the supreme Dharma.
One who has gone forth
yet afflicts others
cannot be called
a samana.
This verse is the Pratimoksha proclaimed by Vipasyin, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.
Just as a person
possessing clear eyes
is thereby able
to avoid a perilous road,
so when the world contains
people of wisdom,
they are able
to keep far from evil.
This verse is the Pratimoksha proclaimed by Sikhin, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.
Never slander,
nor harbor envy,
and reverently
observe the precepts;
in eating and drinking,
know what is sufficient;
always delight
in secluded places;
with a concentrated mind,
delight in diligence—
these are the things
in which the Buddhas instruct us.
This verse is the Pratimoksha proclaimed by Visvabhu, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.
Just as a bee,
when gathering nectar,
does not harm
the flower’s color or fragrance,
but gathers only
its sweet nectar,
so too does a bhiksuni,
upon entering a village,
not meddle
in the affairs of others,
nor consider what they should do
or should not do,
but look only
at herself as she goes,
to see whether she is upright
or not upright.
This verse is the Pratimoksha proclaimed by Krakucchanda, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.
The mind should not
be heedless;
the Dharma of the noble ones
must be diligently studied.
One who acts in this way
is free from sorrow;
with the mind established,
one enters nirvana.
This verse is the Pratimoksha proclaimed by Kanakamuni, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.
Commit no evil
whatsoever;
reverently practice
every good deed;
purify
your own mind—
such are
the teachings of the Buddhas.
This verse is the Pratimoksha proclaimed by Kasyapa, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One.
Skillfully guard
the mouth and speech;
purify
your own mind;
and with the body as well,
commit no evil.
This is the pure path
of all three kinds of karma.
The ability to attain
such a pure path
is precisely the path
of the Great Sage.
This verse is the Pratimoksha of Sakyamuni, the Tathagata, the Unattached One, the Perfectly and Fully Awakened One, proclaimed to the Sangha when it was entirely free of offenses for twelve years. Thereafter came only the extensive analysis of this Pratimoksha.
Bhiksunis, those who delight in the teaching and delight in the life of a samana, who feel shame before themselves and moral dread before others, and who delight in studying the precepts, must study these Pratimokshas.
Wise people
who uphold the precepts
thereby realize
three kinds of joy:
first, a good reputation;
second, precious benefits;
third, after death,
birth among the devas.
This matter
must be carefully considered,
and those who possess wisdom
should uphold the precepts.
When precepts are pure
and wisdom is present,
one realizes
the foremost path.
All the Buddhas
of the past,
together with the Blessed Ones
of the present and future,
conquered sorrow
because they all
revered the precepts;
and this very principle
is the standard
of all Buddhas.
If anyone
knows to seek for themselves
the path
of the Buddhas,
then let them honor
the true Dharma;
this is the instruction
of the Tathagatas.
The Seven Buddhas,
the Blessed Ones,
utterly eradicated
every fetter
and proclaimed
seven Pratimokshas,
bringing liberation
from every bond,
bringing entry into
supreme nirvana,
where all conceptual proliferation
is forever extinguished.
Reverently observing
the Pratimoksha spoken by the Buddha,
together with the precepts
praised by the noble ones,
the children of the Buddha
who practice in this way
will enter
the peace of nirvana.
When the Blessed One
was about to enter nirvana,
he aroused
his ever-great compassion,
assembled in full
the bhiksus,
and taught them thus
concerning the precepts:
Do not say,
“When the Tathagata passes into extinction,
there will be no one
to preserve purity for us.”
The Tathagata has skillfully
proclaimed the Pratimoksha;
the Tathagata has also skillfully
proclaimed the precepts.
Although the Tathagata
enters nirvana,
you should regard
those precepts as the Buddha.
If the Pratimoksha abides
for a long time in the world,
then the Buddha’s Dharma
will flourish;
and when the Buddha’s Dharma
flourishes,
it enables people
to enter nirvana.
If these precepts
are not observed,
and the posadha
is not properly conducted,
then, as when the sun
sets and disappears,
this entire world
will be shrouded in darkness.
Strive to uphold
these precepts,
as a long-tailed yak
cherishes and guards its tail;
assemble in harmony
to recite the precepts,
just as the Buddha
once instructed.
I have reverently
recited the Pratimoksha,
and the Sangha has also
completed the posadha.
Whatever merit I have gained
by reciting the Pratimoksha,
I dedicate so that all beings
may together attain the Buddha path.
Notes:
(1) “Pratimoksha” here refers to the Bhiksu Pratimoksha and the Bhiksuni Pratimoksha. The term “Pratimoksha” is also used in two other senses: in one case, it refers solely to the Dharmaguptaka Vinaya; in another, it refers to each of the verses in which the Seven Buddhas proclaimed the Pratimoksha.
(2) The original text reads “the noble wealth of the Dharma” (the wealth of the true Dharma possessed by the noble ones), commonly abbreviated as “noble wealth.” Noble wealth is of seven kinds: faith, morality, moral shame, moral dread, learning, generosity, and wisdom. Those who possess these seven are called noble persons (Nirvana Sutra).
(3) The bhiksuni precepts are of seven classes: 1. parajika, of which there are eight; 2. sanghavasesa, of which there are seventeen; 3. naihsargika-payattika, of which there are thirty; 4. payattika, of which there are 178; 5. pratidesaniya, of which there are eight; 6. rules of training, of which there are one hundred; 7. methods for settling disputes, of which there are seven. This original passage gives only three classes, as an abbreviated expression.
(4) A literal translation of the original is: “Tell me that matter.” This original passage is not properly arranged. Here, it means that all the Buddhas proclaimed the Pratimoksha.
(5) The disciplinary codes of heterodox teachings and non-Buddhist paths.
(6) In general, this means sending word that one also wishes to participate in the uposatha and that during the past half-month one has not violated any precept.
(7) The original text reads “the time has come,” meaning that the occasion, the proper time, the appropriate time, has arrived.
(8) This refers to the thirty-seven factors of awakening, and particularly to the Noble Eightfold Path among them.
(9) The original text is dhāraṇī, meaning to retain in the mind—that is, to remember and take note of.
(10) It is translated by meaning as expulsion (being cast out of the Sangha), but its proper meaning is defeat (being vanquished).
(11) Sexual activity is called non-celibate conduct or impure conduct in the Vinaya.
(12) One may not participate with the Sangha in karman proceedings or the recitation of the precepts.
(13) This means arranging a place in which to engage in sexual activity. It is precisely because of this act that one commits a grave offense.
(14) 1. The original text reads “commits an offense because of following one who has been suspended.” The translation is as rendered, though I am not fully confident of its accuracy. 2. From the fifth precept down to this precept, there is an irregularity: an additional sentence appears at the end of each precept. These sentences are indeed unnecessary, so the Nguyên Chiếu edition omits them.
(15) It is translated by meaning as a Sangha-remnant offense. Offenses of this kind can still be remedied if one knows to confess them before forty bhikshus and bhikshunis; otherwise, they are like pārājika offenses.
(16) The category of Sangha-remnant offenses for bhikshunis contains an irregularity. Of the seventeen precepts, the first nine add the phrase “to be relinquished upon the initial act,” while the latter eight add “to be relinquished upon the third act.” Trùng Trị explains “initial act” as meaning that the offense is committed as soon as the act is performed—in other words, it becomes an offense immediately upon commission—and “to be relinquished” as meaning that it must be abandoned and not committed.
“Third act” means that the offense is committed only when it is not abandoned after admonishment for the third time—in other words, it becomes an offense only after three admonishments—and “to be relinquished” likewise means that it must be abandoned and not committed. This explanation of “initial act” and “third act” is accurate, but it is unclear whether the explanation of “to be relinquished” is accurate. Since only Trùng Trị explains these two phrases, I have translated them according to that work.
(17) The original text is “lineage” (family line, caste, or social group).
(18) “Defiled food” is food arising from a defiled mind (an impure mind: a mind of sexual desire).
(19) In full, it should say: disrupting the harmony of the Sangha and persisting despite admonishment. A harmonious Sangha consists of four or more bhikshus or bhikshunis who perform karman proceedings and recite the precepts together.
(20) This means studying together under the original teacher, the Buddha Śākyamuni.
(21) In full, it should say: supporting the disruption of the harmony of the Sangha and persisting despite admonishment.
(22) In full, it should say: corrupting the faithful and persisting despite admonishment.
(23) “Corrupting the faithful” is literally “defiling another’s household” (making others impure). Defiling another’s household has four forms, foremost among them being to give to another person something received from someone else, thereby disturbing everyone’s state of mind. “Doing evil deeds” means the evil deeds that arise from defiling another’s household.
(24) “Joyful observance” in the original text is “mānatta,” translated by meaning as “bringing joy to the mind.” This means remaining close beside the bhikshunis and sincerely expressing remorse, thereby bringing joy to the bhikshunis and also becoming joyful oneself.
(25) The original text mentions only bhikshunis. This is incomplete, so bhikshus must be added.
(26) “Circumstance” in the original text is “time.” Comparison with the other four Vinayas shows that here, and in many passages below, this word means “circumstance.”
(27) It is translated by meaning as “relinquishment entailing downfall”: one must relinquish superfluous requisites and then confess; otherwise, one will fall into an evil realm.
(28) The robe of merit (the kaṭhina robe) is a robe conferred as an award after the three-month pure rains retreat. Whoever receives this award enjoys for five months (from the sixteenth day of the seventh month through the fifteenth day of the twelfth month) the five privileges prescribed by the Vinaya.
(29) A “long robe” is one measuring eight of the Buddha’s fingerbreadths in length and four fingerbreadths in width. Vạn 70/346 says that a long robe is a superfluous robe: any piece of cloth one foot six inches long and eight inches wide is called a long robe.
(30) “Pure giving” means giving in a pure manner. Here, pure giving means that when a bhikshuni possesses excess requisites (such as robes, bowls, and so forth), she must relinquish them as a gift. There are two forms of pure giving. The first is actual pure giving: bringing the excess requisite before the Sangha and relinquishing it as a gift to another person. The second is successive pure giving: relinquishing it before the Sangha while naming the person to whom one wishes to give it. If that person is absent, the Sangha says: “Elder Sister, since you have given it to that person, it is now that person’s possession. You should keep it on that person’s behalf, and if you need it, you may borrow and use it.”
(31) The five robes are the antarvāsa, uttarāsaṅga, saṅghāṭi, saṃkakṣikā, and shoulder-covering robe; these five robes are used by bhikshunis. It should also be understood that the word “robe” in the Vinaya sometimes refers to a monastic robe, sometimes to garments, trousers, scarves, and so forth, and sometimes to cloth.
(32) Karman is translated by meaning as “performing a formal procedure to conduct a matter.” Any affair of the Sangha is accomplished only when decided by the whole Sangha; this is called a karman proceeding. Karman proceedings include a single announcement, one announcement followed by one motion, and one announcement followed by three motions. For matters that occur very frequently, a single announcement requires only one proclamation (a formal declaration or announcement), without any further inquiry.
For somewhat important matters, where future disagreement is feared, one proclamation must be made and the assembly asked once. For important matters, one proclamation must be made and the assembly asked three times. Sangha karman proceedings are of four types: four members suffice for a single announcement, five members for one announcement followed by one motion, ten members for one announcement followed by three motions, and twenty or forty members for adjudicating a Sangha-remnant offense.
More than these numbers is permissible, but fewer is not.
(33) It should properly say that one of the five robes has become old and damaged. The occasion for establishing this precept was that a bhikshuni’s saṅghāṭi had become old and damaged.
(34) An invitation to ask freely means that the donor has stated beforehand that the recipient may request whatever she wishes.
(35) The original text reads “may be accepted verbally,” translated as receiving it by giving oral assent, according to Danh Nghĩa (Vạn 70/347).
(36) This precept should properly say “bartering” rather than “buying and selling,” because buying and selling is covered by the eleventh precept.
(37) The original text is “younger sister.”
(38) Literally translated, this means the final ten days of the three-month rains retreat; those ten days extend from the sixth through the fifteenth day of the seventh month.
(39) The permitted period for that robe—that robe being the urgently offered robe mentioned above—is one month (from the sixteenth day of the seventh month through the fifteenth day of the eighth month) if the robe of merit is not accepted, or five months (from the sixteenth day of the seventh month through the fifteenth day of the twelfth month) if the robe of merit is accepted.
(40) This precept through the twenty-third precept could clearly be combined into a single precept. The names of the precepts must be translated very literally in order to show their differences.
(41) Concerning “an extra bowl,” one opinion holds that it means a superfluous bowl.
(42) Here, a “sickness robe” is cloth used during menstruation.
(43) Robes received at the proper time and robes received outside the proper time. Here, “robe” may also mean cloth, as can be seen from the third precept. A robe received at the proper time is a robe obtained within the period of one month (from the sixteenth day of the seventh month through the fifteenth day of the eighth month) or five months (from the sixteenth day of the seventh month through the fifteenth day of the twelfth month). A robe received outside the proper time is one obtained during a period other than the proper robe season.
(44) Here, the smaller cloth measures two cubits in width, while the larger is the size of a kāṣāya robe (Vạn 70/348). A thick garment is clothing that protects against cold.
(45) A thin garment may also be translated as a light garment; it is clothing that protects against heat.
(46) Pācittiya is translated by meaning as “downfall”: if one violates these precepts and does not confess before the Sangha, one will fall into a lower realm.
(47) See note 17 above.
(48) “Five or six statements” may also be translated as a Dharma teaching consisting of five categories (as when saying that the five skandhas are without self) and a Dharma teaching consisting of six categories (as when saying that the six consciousnesses are impermanent).
(49) Trees and plants are dwelling places of spirits and living beings; therefore, the words “cutting down and destroying trees, plants, and living beings” have been supplied.
(50) A corded bed is a bed whose sleeping surface is woven from rattan strands or any other kind of cord. In some places, “corded bed” means a hammock.
(51) Outside the proper time for eating extends from afternoon on the preceding day until before dawn on the following day.
(52) More explicitly translated: food for which one is unaware of or has not yet accepted an invitation, or medicine for which one is likewise unaware of or has not yet accepted an invitation, but which one has already put into one’s mouth.
(53) The earlier meal is from daybreak until noon; the later meal is after noon.
(54) “Eating household” (thực gia) and “treasure” here have particular meanings, not their ordinary meanings. Ordinarily, an eating household means a household that invites one to eat, and treasure means gold and jewels (or, figuratively, a beautiful person). Here, however, “household” means a household with husband and wife, while “eating” means that the husband and wife engage in sexual intercourse and enjoy pleasure together (and “treasure” may mean only that within the house there is a place for the husband and wife to engage in sexual intercourse). If such a treasure is present in an eating household and, after they have invited one to eat, one does not leave at once, this greatly obstructs them, especially the husband.
(55) More explicitly translated: reviving the four kinds of disputes. There are four kinds of disputes: 1. doctrinal dispute, a dispute arising from discussion of the precepts and Dharma; 2. accusatory dispute, a dispute arising from scrutinizing faults; 3. offense dispute, a dispute concerning an offense that has been committed; 4. procedural dispute, a dispute concerning the conduct of a Sangha act. All four kinds of disputes must be settled by the seven methods of settling disputes. Once a Sangha act has been performed to settle a dispute, anyone who revives it commits a pācittiya offense.
(56) Đâu-la is the down or floss of all kinds of plants, including kapok, cotton, and wild silkworm cocoons.
(57) The original text mentions only garlic. In fact, however, it refers to the five pungent plants. It must therefore be translated as the various kinds of garlic.
(58) “Purification” here means cleansing the genital organs. This limit is established to prevent self-stimulation and the habit of masturbation.
(59) Begging for unhusked rice, sesame, rice, beans, and so forth. This refers to insatiable and shameless begging.
(60) And other forms of entertainment. Kỷ nhạc means performing with musical instruments, that is, a musical concert; in some places, kỷ nhạc means a theatrical and musical performance.
(60b) The original text reads “not born within the Buddha-Dharma.” Not being born within the Buddha-Dharma means not being born into a Buddhist family and not living within the Buddha-Dharma as either a monastic or a layperson.
(61) As when the weather is cold and there is only one blanket.
(62) For matters concerning the Three Jewels or a sick bhikshuni, even during the rains retreat one may formally obtain permission to leave the boundary for seven days.
(63) Because the faithful originally requested to make offerings only for the rains retreat.
(64) The six difficulties are: having no scissors, needle, or thread; insufficient cloth; the robe donor’s violating the precepts; and danger to one’s life.
(65) To inspect it once every five days.
(66) Because of blindness, deafness, a hunched back, lameness, and so forth.
(67) This means ten years after ordination and two years as a śikṣamāṇā. It does not mean twelve years of age. (Trùng Trị, Vạn 63/300A).
(68) Prostitutes, women engaged in illicit relations, and so forth.
(69) This means the teachings and the requisites of food and clothing.
(70) The original text says twelve years, but the Four-Part Vinaya itself says one year, or twelve months. It may thus be inferred that ordaining one person each year is already a great many.
(71) A complete translation would also include fish and meat. But this follows the principle of eating whatever is given, so they must be omitted here.
(72) The original text reads gia. According to the footnote in Vạn 64/102, this means the donor’s house. But the footnote in the Bhikshuni Precept Scripture says that gia here should be read as cô (thái cô), meaning the female teacher.
Considering the origin of this precept (Four-Part Vinaya, Chính 22/768), “teacher” is the more appropriate meaning. The reason for this precept is that the bhikshuni An Ổn had a disciple, the bhikshuni Đề-xá. Teacher and disciple went to the home of a former donor.
Seeing that An Ổn’s robes were neat and her deportment impeccable, the donor joyfully made offerings. Upon returning to the monastery, An Ổn said to Đề-xá, “This donor’s faith is sincere, and the offerings were made with excellent intentions.” Đề-xá, becoming jealous, said, “The donor’s faith is sincere and the offerings were made with excellent intentions—but they were offered to the teacher!”
(73) Vạn 64/102 says that the sesame here is chi ma.
(74) The original text reads chủ khỏa y, meaning short trousers, shorts, or underpants made of silk, thickly padded, and adorned with beautiful ornaments. They were worn to beautify the lower body and are prohibited. If one is ill, one should first put on the garment for illness and then the trousers.
(75) The full term is tăng-kỳ-chi, an undergarment covering the armpits, chest, and waist.
(76) “Occult arts” here and below is rendered “techniques” in the original text. That term is imprecise, because the passage concerns spells and occult calculations, which constitute wrong livelihood and are therefore prohibited by the Vinaya.
(77) Upon consulting the Four-Part Vinaya (Chính 22/777) and Trùng Trị (Vạn 63/303), “swaying the body and walking briskly” (dao thân xu hành) may be understood as walking with a bouncing gait. The allowance associated with this precept is enough to illustrate its meaning. It says that if one naturally has such an illness, and so forth, or if one wishes to arrange one’s robes neatly and therefore looks to the right and left or turns one’s body to look back, there is no offense.
(78) The original text reads tác, which means both to use and to acquire. Both meanings are present here, although “to use” is the primary meaning; acquiring is addressed in precept 157.
(79) Translated by meaning, hướng bỉ hối refers to precepts whose violation requires only confession to one bhikshuni.
(80) Danh Nghĩa (Vạn 70/273) says that milk comes from the cow; from milk comes lạc; from lạc comes raw tô; from raw tô comes cooked tô; and from cooked tô comes đề-hồ. This describes cow’s milk and four methods of processing it. These four are difficult to translate and identify precisely because ancient and modern practices differ, regions differ, and names differ. I have therefore retained the terms tô and lạc here, calling them tô milk and lạc milk.
(81) See note 71 again. Here, however, they cannot be omitted.
(82) 1. As stated in the preface, I have not translated the names of these one hundred precepts. 2. These one hundred precepts are entirely identical to the bhikshu precepts, differing in no more than a few places where the wording differs but the meaning is the same.
(83) The line breaks are arranged in this way to classify these precepts.
(84) The original text reads tôn tọa. Regarding tôn, the notes in all editions say that it is a sitting posture colloquially called ngồi chỏ hỏ in Vietnamese. Dictionaries, however, define it as sitting with the thighs spread apart. I have chosen the latter meaning.
(85) To prevent food from falling.
(86) The original text reads “soup,” but clearly the word here means food and does not refer only to soup in the ordinary sense. Therefore, the word “soup” has been translated as “food.”
(87) The commentary explains that eating out of sequence means taking and eating food haphazardly from within the bowl.
(88) Following the commentary, this is translated as one half being in the mouth while the other half remains in the hand.
(88b) A full translation would read “chewing rice.” Yet even that would be incomplete. Whatever one chews, one must not make noise; this does not apply only to chewing rice.
(89) These are the seven methods of settling disputes. If disputes arise among the bhikshunis (see note 55), they must be extinguished by these seven methods. Broadly and simply stated, when a party among the bhikshunis is at fault—especially for a fault that has caused a dispute—the dispute should be settled by granting presence (1), granting recollection (2), granting sanity (3), allowing self-adjudication (4), conducting individual examination (5), conducting communal examination (6), or covering it over (7).
That is, it is best to employ whatever reasonable and compassionate method can bring about acknowledgment of the fault, reform, and harmony. The precept concerning these seven methods states that after a dispute has been settled through them, anyone who revives it commits an offense and is subject to disciplinary action.
Abbreviations:
– The Taishō Revised Tripiṭaka. Its abbreviation is Chính; for example, Chính 1/100 means volume 1, page 100 of that Tripiṭaka. Each page has three sections—upper, middle, and lower—but this book does not specify those sections or the lines of text.
– The Manji Supplementary Canon. Its abbreviation is Vạn; for example, Vạn 1/100 means volume 1, folio 100 of that Supplementary Canon. Each folio has two sides, a and b, and each side has two sections, upper and lower, but this book likewise does not specify those details.
– The Great Dictionary of Buddhist Studies by Đinh Phước Bảo. It is abbreviated as Bảo; for example, Bảo 100 refers to page 100 of that great dictionary. Each page has three sections—upper, middle, and lower—and, of course, entries. However, this work likewise does not record those details.
– Eighteen Essays on Buddhist Studies, by Lương Khải Siêu. The work contains 18 essays. It is abbreviated as Siêu; for example, Siêu 1/10 refers to essay 1, page 10 of that work.
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