四分刪定比丘尼戒本

I. OPENING SECTION OF THE PRECEPT SCRIPTURE

I reverently pay homage to all Buddhas,

Together with the Dharma and the Sangha.

I shall now expound the Vinaya,

So that the True Dharma may long endure.

The Dharma of the precepts is boundless,

Like a treasure one never tires of seeking.

Those who wish to nurture the True Dharma

Must together listen to the recitation of the precepts.

Those who wish to eliminate the Eight Evil Dharmas,

The seventeen Sanghavasesa offenses,

And the thirty Nissaggiya Pacittiya offenses,

Must together listen to the recitation of the precepts.

Vipasyin, Sikhin,

Visvabhu, Krakucchanda,

Kanakamuni,

Kasyapa, and Sakyamuni.

These greatly virtuous Blessed Ones

Expounded these teachings for us.

I shall now recite them again;

May you all listen attentively.

Just as one whose legs are crippled

Is unable to walk or stand,

So too, one who violates the precepts

Will not be born among devas or humans.

Whoever wishes to be born in the heavens

Or within the human realm

Must always uphold the Vinaya

And never allow it to be transgressed.

As when a cart enters a perilous road,

Its pin lost and axle broken, causing distress,

So too is one who violates the precepts

Filled with fear when death draws near.

As one who looks at oneself in a mirror,

Delighting in beauty and disliking ugliness,

So too, upon hearing the precepts recited,

Those without transgression rejoice.

As when two sides engage in battle,

The strong advance and the weak retreat,

So too, upon hearing the precepts recited,

Those who are pure attain peace and security.

A king stands foremost among the people;

The sea surpasses all rivers;

The moon outshines a thousand stars;

The Buddha surpasses all sages.

Likewise, among all codes of discipline,

The Precept Scripture is supreme.

It was taught by the Buddha himself

And is recited once every half-month.

(After reciting this opening passage, the officiant faces the assembly of bhikkhunis and asks the following questions.)

– Has the Sangha assembled?

All answer in unison: The Sangha has assembled.

– Is the Sangha in harmony?

All answer in unison: The Sangha is in harmony.

– Have those who have not received full ordination departed?

If any are present, the bhikkhunis immediately ask them to leave and then answer: Those who have not received full ordination have departed.

If none are present, they answer: In this assembly, there is no one who has not received full ordination.

– Have the absent bhikkhunis entrusted anyone to convey their consent and declare their purity?

If anyone is absent, those entrusted to convey consent shall step forward and report the absence. If no one is absent, the Sangha answers together that there is none.

– For what purpose has the Sangha now assembled together in harmony?

All answer together: To recite the precepts.

– Venerable elder sisters of the Sangha, today is the full-moon day. The Sangha has assembled to recite the precepts together. If the Sangha considers that the proper time has come, let us remain assembled and listen to the recitation of the precepts. Is this formal motion accomplished?

All answer together: The formal motion is accomplished.

– Venerable elder sisters of the Sangha, I shall now recite the Patimokkha Precept Code. All of you should listen attentively and carefully reflect upon it. Whoever knows that she has committed an offense should confess it herself. Whoever has not violated a precept need only remain silent. If I see that you remain silent, I shall understand that all are pure. If anyone else should ask you, you should answer in the same manner.

I shall repeat the question three times. May you strive to recollect. Whoever has committed a precept offense but does not confess it commits the offense of false speech. The Buddha taught that false speech is an offense that obstructs cultivation of the path. If a bhikkhuni recollects and knows that she has committed an offense, and wishes to become pure as before, she must seek to confess it. Having confessed, she will attain peace and happiness.

Venerable elder sisters of the Sangha, I have finished reciting the opening section of the Precept Scripture. I ask the venerable ones: Is this Sangha assembly pure?

The reciter of the precepts repeats the question three times. If anyone in the assembly has committed an offense, she should step forward of her own accord and request the prescribed method of confession so that the Sangha may decide the matter. If there is none, all remain silent.

– Venerable elder sisters, because you all remain silent, I understand that everyone in this Sangha assembly is pure. Thus should this matter be understood.

II. THE EIGHT PARAJIKA DHARMAS

– Venerable elder sisters of the Sangha, these eight Parajika dharmas, extracted from the Precept Scripture, must be recited once every half-month.

1. If any bhikkhuni engages in sexual intercourse and commits an impure act, even with an animal, that bhikkhuni commits a Parajika offense.

2. If any bhikkhuni, whether in a village or in a secluded place, takes something not given to her by another, committing an offense for which, under the law, she would be arrested, sentenced to death, imprisoned, or expelled from that place, and would be reviled as a thief, a fool, and one lacking understanding, that bhikkhuni commits a Parajika offense.

3. If any bhikkhuni intentionally kills a human being with her own hand, gives another person an implement capable of killing, encourages or incites someone to kill, even encourages or incites another to take their own life, or employs any means whatsoever to bring about the killing of a human being, that bhikkhuni commits a Parajika offense.

4. If any bhikkhuni, possessing no such knowledge or realization, declares of herself: “I have attained a superior dharma, acquired the wisdom of a noble one, and realized the sublime Dharma. Thus do I know; thus do I see.” Later, knowing her fault and wishing to become pure again, whether questioned or not, she admits: “In truth, I have no such seeing or knowing; those were merely false and empty words.” That bhikkhuni commits a Parajika offense, except in a case of overestimation born of conceit.

5. If any bhikkhuni, with a defiled mind, and together with a man who also has a defiled mind, makes bodily contact from below the armpits down to the knees, or uses her hands to touch, grasp, pull, or perform other acts of bodily rubbing or contact with him, that bhikkhuni commits a Parajika offense.

6. If any bhikkhuni, with a defiled mind and knowing that a man has the same defiled mind, takes his hand, grasps his clothing, enters a concealed place with him, stands together with him in one place, exchanges conversation with him, walks along the same road with him, allows their bodies to lean against each other, or arranges a rendezvous with him, that bhikkhuni commits a Parajika offense, because she has committed the eight acts stated above.

7. If any bhikkhuni knows that another bhikkhuni has committed a Parajika offense but does not disclose it herself, and, though knowing it, neither informs anyone nor reports it to the assembly, and later, after the offending bhikkhuni has died, left the Sangha because she was expelled, or joined a non-Buddhist path, the bhikkhuni who knew of the matter then says: “Previously, I knew that such-and-such had occurred...” that bhikkhuni commits a Parajika offense for concealing a grave offense.

8. If any bhikkhuni knows that a bhikkhu has violated a precept and that the Sangha, in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, has admonished him, yet he refuses to heed the admonition and refuses to confess, and, knowing this, she remains together with that bhikkhu and compliantly follows him, the other bhikkhunis should remonstrate with her, saying: “Elder sister, that bhikkhu has violated a precept. The Sangha, in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, has admonished him, yet he refuses to heed the admonition and refuses to confess. Elder sister, you should not compliantly follow him.”

If, despite being thus admonished by the bhikkhunis, that bhikkhuni persists and refuses to desist, the bhikkhunis should admonish her up to three times. If she desists, it is well; if she still does not desist, she commits a Parajika offense.

– Venerable sisters, I have finished reciting the eight parajika rules. If any bhikkhuni commits any one of these parajika offenses, she may no longer dwell together with the other bhikkhunis as before. Henceforth as well, a bhikkhuni who has committed a parajika offense should not be permitted to dwell together with the Sangha.

I ask the venerable sisters: Are you pure in regard to these rules?

The reciter of the precepts repeats this question three times. If anyone remembers having transgressed any of these precepts, she must acknowledge it herself. If not, all remain silent.

– Venerable sisters, because you have all remained silent, it is understood that everyone in this assembly is pure. Thus is this matter understood.

III. THE SEVENTEEN SANGHADISESA RULES

– Venerable Sangha of sisters, these seventeen Sanghadisesa rules, extracted from the Pratimoksha Sutra, must be recited once every half-month.

1. If any bhikkhuni acts as a go-between between a man and a woman, conveying messages back and forth between them, whether they subsequently become husband and wife or merely engage in an illicit liaison, even for a moment, that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

2. If any bhikkhuni, out of anger and displeasure, groundlessly accuses another of a parajika offense, wishing to destroy that person’s purity, and later, whether questioned or not, the bhikkhuni knows that her accusation was groundless and says: “I said that only because I was angry,” that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

3. If any bhikkhu, out of anger and displeasure, relies upon grounds that she herself knows to be distorted and untrue to accuse another of a parajika offense, wishing to destroy that person’s purity, and later, whether questioned or not, that bhikkhuni knows that she relied upon distorted and untrue evidence and says: “I said that only because I was angry,” that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

4. If any bhikkhuni personally goes before the authorities to bring a lawsuit or dispute against a layperson, or against the children, servants, or others belonging to that layperson, for any matter whatsoever and at any time whatsoever, that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

5. If any bhikkhuni knows that a woman has committed an offense punishable by death and that this is commonly known, yet, knowing this, does not first inquire of the authorities or investigate within the woman’s family, but nevertheless admits that woman to the homeless life and confers full ordination upon her, that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

6. If any bhikkhuni knows that another bhikkhuni has transgressed a precept and, although the Sangha has admonished her in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, she refuses to comply and refuses to confess and repent, and the Sangha has therefore not yet permitted her to dwell together with it, yet the bhikkhuni, though knowing this, out of attachment neither consults the Sangha nor receives authorization from it, but on her own performs a karman procedure to absolve that bhikkhuni of the offense, that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

7. If any bhikkhuni crosses a body of water alone, enters a village alone, sleeps alone at night, or walks alone behind everyone else, that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

8. If any bhikkhuni, having given rise to a defiled mind and knowing that a man has likewise given rise to a defiled mind, accepts food or requisites from him, that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

9. If any bhikkhuni says to another bhikkhuni: “Venerable sister, even if that person has a defiled mind, what harm is there if we ourselves have no defiled mind? If we have no defiled mind, then when a person who has given rise to a defiled mind offers us food, we may simply accept it with a pure mind,” that bhikkhuni, upon her first offense, should be separated from the Sangha; this is a Sanghadisesa offense.

10. If any bhikkhuni seeks to disrupt the harmony of the Sangha, undertakes actions that disrupt the harmony of the Sangha, follows practices that disrupt the harmony of the Sangha, and obstinately persists in them without relinquishing them, the other bhikkhunis should admonish her, saying: “Venerable sister, you should not seek to disrupt the harmony of the Sangha or undertake actions that disrupt the harmony of the Sangha.

You should not follow practices that disrupt the harmony of the Sangha and obstinately persist in them without relinquishing them. Venerable sister, you should dwell in harmony with the Sangha, joyfully and without contention. As we study under the same teacher, we should be united like milk blended with water.

In this way, we may together gain greater benefit and dwell peacefully and happily in the Buddha-Dharma.”

If that bhikkhuni hears this admonition but does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, that is well; but if, after being admonished for the third time, she still refuses to comply, she should be separated from the Sangha; this is a Sanghadisesa offense.

11. If a bhikkhuni has a faction, whether consisting of one person, two or three persons, or a great many persons, and the factional bhikkhunis say to the community of bhikkhunis: “Venerable sisters, please do not admonish her. What she says accords with the true Dharma and the Vinaya. What she says pleases us and is acceptable to us.”

The bhikkhunis should admonish the bhikkhuni who supports her, saying: “Venerable sister, you should not speak in this way. You should not say that this bhikkhuni speaks in accordance with the true Dharma and the Vinaya, or that what she says is pleasing and acceptable. In truth, this bhikkhuni speaks contrary to the true Dharma and the Vinaya. Venerable sister, please do not desire to disrupt the harmony of the Sangha. We should dwell in harmony with the Sangha, joyfully and without contention. As we study under the same teacher, we should be united like milk blended with water. In this way, we may together gain greater benefit and dwell peacefully and happily in the Buddha-Dharma.”

If that misguided bhikkhuni hears this admonition but does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, that is well; but if, after being admonished for the third time, she still refuses to comply, she should be separated from the Sangha; this is a Sanghadisesa offense.

12. If any bhikkhuni goes to dwell in a village, corrupts the households of faithful lay devotees, and engages in evil deeds that everyone sees and knows about, the other bhikkhunis should admonish her, saying: “Venerable sister, you corrupt the households of faithful lay devotees and engage in evil deeds that everyone sees and knows about. You should now leave this village and no longer remain here.”

That bhikkhuni replies: “Venerable sisters, the bhikkhunis are now governed by partiality, anger, fear, and delusion. There are also other bhikkhunis guilty of the same offenses; why, then, are some expelled while others are not?”

The other bhikkhunis should admonish her again, saying: “Elder Sister, you should not speak in this way. You should not say that the bhikkhunis act out of favoritism, anger, fear, or delusion; that there are others guilty of the same offense, some of whom are expelled while others are not. In truth, the bhikkhunis do not act out of favoritism, anger, fear, or delusion. Elder Sister, you corrupt the households of faithful laypeople and commit evil deeds that everyone sees and knows about.”

If that erring bhikkhuni hears this admonition but still does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, it is well; but if, after the third admonition, she still refuses to heed them, she should be separated from the Sangha. This is a sanghadisesa offense.

13. If any bhikkhuni is ill-tempered and, concerning matters of the disciplinary Dharma, refuses to heed the words of others, and although the other bhikkhunis admonish her in accordance with the Dharma, she herself refuses to listen and says: “Elder Sisters, please do not speak to me about what is good or bad. I too shall not speak to you about what is good or bad. Please desist and do not admonish me repeatedly in this way.”

The other bhikkhunis should admonish her again, saying: “Elder Sister, you should not refuse to heed the admonitions of others. You should be willing to heed admonition. We should admonish one another in accordance with the Dharma, acknowledge our own faults, and repent of them. In this way, all disciples of the Buddha will gain increasing benefit.”

If that erring bhikkhuni hears this admonition but still does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, it is well; but if, after the third admonition, she still refuses to heed them, she should be separated from the Sangha. This is a sanghadisesa offense.

14. If two bhikkhunis live together, jointly commit evil deeds, become widely notorious, and seek to conceal each other’s offenses, the other bhikkhunis should admonish them, saying: “Elder Sisters, please do not live together, jointly commit evil deeds, become widely notorious, and seek to conceal each other’s offenses. Only if you cease living together in this way will you both gain increasing benefit and dwell together in peace and happiness in the Buddha’s Dharma.”

If those two erring bhikkhunis hear this admonition but still do not change, the other bhikkhunis should admonish them in this way up to three times. If they heed them, it is well; but if, after the third admonition, they still refuse to heed them, they should be separated from the Sangha. This is a sanghadisesa offense.

15. If any bhikkhuni says to two offending bhikkhunis whom the Sangha has placed under separate residence: “You need not live apart in this way; you should live together. I have seen other bhikkhunis who do not live apart but remain together in close association, jointly commit evil deeds, become widely notorious, and seek to conceal each other’s offenses. It is only because the Sangha dislikes you that it compels you to live apart.”

The other bhikkhunis should admonish her, saying: “Elder Sister, please do not speak in this way to those bhikkhunis. In truth, only those two bhikkhunis live together, jointly commit evil deeds, become widely notorious, and seek to conceal each other’s offenses; no one else is guilty of such conduct. Only if those two bhikkhunis live apart will they both gain increasing benefit and dwell together in peace and happiness in the Buddha’s Dharma.”

If that erring bhikkhuni hears this admonition but still does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, it is well; but if, after the third admonition, she still refuses to heed them, she should be separated from the Sangha. This is a sanghadisesa offense.

16. If any bhikkhuni, because of some minor matter, becomes angry and displeased and says: “I now renounce the Buddha, renounce the Dharma, and renounce the Sangha. The Buddha’s path is not the only path; there are other paths whose practitioners also cultivate and maintain pure conduct. I can now follow those paths.”

The bhikkhunis should admonish her, saying: “Elder Sister, you should not become angry and displeased over some minor matter and utter such words.”

If that erring bhikkhuni hears this admonition but still does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, it is well; but if, after the third admonition, she still refuses to heed them, she should be separated from the Sangha. This is a sanghadisesa offense.

17. If any bhikkhuni is by nature fond of improper quarreling and disputation, subsequently broods over that dispute, becomes angry, and says: “The Sangha acts out of favoritism, anger, fear, and delusion.”

The bhikkhunis should admonish her, saying: “Elder Sister, you are by nature fond of improper quarreling and disputation. Afterward, you brood over that dispute and then say that the Sangha acts out of favoritism, anger, fear, and delusion. In truth, the Sangha does not act out of favoritism, anger, fear, or delusion.”

If that erring bhikkhuni hears this admonition but still does not change, the other bhikkhunis should admonish her in this way up to three times. If she heeds them, it is well; but if, after the third admonition, she still refuses to heed them, she should be separated from the Sangha. This is a sanghadisesa offense.

– Venerable Elder Sisters, I have finished reciting the seventeen sanghadisesa rules. An offense under any of the first nine rules is incurred immediately, while an offense under any of the latter eight is incurred only after three admonitions. If any bhikkhuni violates one of these sanghadisesa rules, she must undergo a half-month period of disciplinary confinement before both communities, the Bhikkhu Sangha and the Bhikkhuni Sangha. Afterward, the formal act of rehabilitation must be performed with the participation of at least forty pure bhikkhus and bhikkhunis. If the formal act of rehabilitation is performed without the full number of forty pure bhikkhus and bhikkhunis, not only is the offense not absolved, but those who participated are also deserving of reproach.

Concerning these seventeen sanghadisesa rules, I ask the Venerable Elder Sisters: Is this assembly pure?

The reciter of the precepts repeats this question three times. Anyone who remembers having violated any of these precepts must acknowledge it. If no one does so, all remain silent.

– Venerable Elder Sisters, since you all remain silent, it is understood that everyone in this assembly is pure. Thus should this matter be understood.

IV. THE THIRTY NISSAGGIYA PACITTIYA RULES

– Venerable Elder Sisters of the Sangha, these thirty nissaggiya pacittiya rules, extracted from the Pratimoksha Sutra, must be recited once every half month.

1. If any bhikkhuni already possesses the complete set of five robes and, if she had accepted the kathina robe, has relinquished it, she may keep any additional robe she receives for ten days, after which she must relinquish it according to the procedure of assigning it in trust. If she continues to keep the extra robe beyond ten days, she commits a nissaggiya pacittiya offense.

2. If any bhikkhuni already possesses the complete set of five robes and, if she had accepted the kathina robe, has relinquished it, separates herself from any one of her five robes and sleeps elsewhere, she commits a nissaggiya pacittiya offense, unless she has obtained authorization from the Sangha establishing that she does not thereby forfeit the robe.

3. If any bhikkhuni possesses the complete set of five robes, and the kathina robe privileges have also been relinquished, and, wishing to mend or replace a robe, she receives out-of-season robe-cloth, then after receiving it she must quickly have it made into a robe. If there is not yet enough cloth, she may keep it for one month while awaiting sufficient cloth. If she keeps it beyond one month, she commits a nissaggiya pacittiya offense.

4. If any bhikkhuni receives a robe from a male or female lay devotee, she commits a nissaggiya pacittiya offense, except when those persons are relatives, or when her robe has been stolen, lost, burned, or swept away by water.

5. If a bhikkhuni’s robe has been stolen, lost, burned, or swept away by water, and a male or female lay devotee who is not a relative comes and offers her many robes, allowing her to accept as many as she wishes, that bhikkhuni should accept only what is sufficient. If she accepts more than that, she commits a nissaggiya pacittiya offense.

6. If, for the sake of any bhikkhuni, a male or female lay devotee intends to purchase a robe as an offering, and that bhikkhuni, without previously having been invited to ask for whatever she wishes, goes to them and tells them to purchase a robe according to her wishes, desiring something finer, then, if she obtains the robe, she commits a nissaggiya pacittiya offense.

7. If, for the sake of any bhikkhuni, two households of male or female lay devotees intend to purchase robes as offerings, and that bhikkhuni, without previously having been invited to ask for whatever she wishes, goes to them and tells them to combine their money to purchase a robe according to her wishes, desiring something finer, then, if she obtains the robe, she commits a nissaggiya pacittiya offense.

8. If a donor sends someone to offer money to a bhikkhuni for the making of a robe, that bhikkhuni should reply: “I cannot accept this money. If I need a robe, I may accept one only in accordance with the Dharma.” The person asks: “Venerable Sister, do you have someone who can assist with this matter?” She replies: “Yes.” The bhikkhuni then indicates a person who can receive the robe money on her behalf. That person delivers the money there and then informs the bhikkhuni: “I have given the robe money to that person. Venerable Sister, you should later go there to receive the robe.”

After some time, if she has not received the robe, the bhikkhuni may go to the person who received the robe money and remind them once, twice, or three times, using words to prompt their recollection.

If she still has not received the robe, she may go a fourth, fifth, and sixth time, but she may only stand there silently so that the person remembers of their own accord; she must not use words of reminder again.

If she then receives the robe, that is good. If she does not receive it, she should cease going there. If she continues to go and demand it, she commits a nissaggiya pacittiya offense.

If in the end she does not receive the robe, the bhikkhuni should go herself, or send someone, to the person who offered the robe money and inform them: “Previously, you sent a sum of money as an offering for a robe for that bhikkhuni, but that bhikkhuni has in fact not received the robe. You may go and retrieve the money; do not allow it to be lost.” This is in accordance with the Dharma.

9. If any bhikkhuni personally receives money, gold, or silver; instructs or directs another person to receive it; or says that it may be accepted, she commits a nissaggiya pacittiya offense.

10. If any bhikkhuni buys or sells valuable goods, she commits a nissaggiya pacittiya offense.

11. If any bhikkhuni engages in commerce or exchanges various things, she commits a nissaggiya pacittiya offense.

12. If any bhikkhuni uses an alms bowl that has not yet been mended five times and does not leak, but desires to receive another, finer alms bowl, then, if she obtains a new bowl, she commits a nissaggiya pacittiya offense.

A bhikkhuni who has committed this offense should bring the bowl before the Bhikkhuni Sangha, relinquish it, and confess. After the Bhikkhuni Sangha has accepted her confession, it shall give that bhikkhuni the poorest alms bowl. She should keep and use it until it breaks. This is in accordance with the Dharma.

13. If any bhikkhuni is offered yarn and personally takes it to a weaver, asking that it be woven into cloth for making a robe, she commits a nissaggiya pacittiya offense, except when the weaver is a relative.

14. If a male or female lay devotee asks a weaver to weave cloth for making a robe to offer to a bhikkhuni, and that bhikkhuni, without previously having been invited to ask for whatever she wishes, seeks out the weaver and says: “That robe is being made for me. Weave it very well. Weave it broad, durable, and fine, and I shall reward you,” and, having spoken thus, gives the weaver something of value, even if worth only one meal, then, upon receiving the robe, she commits a nissaggiya pacittiya offense.

15. If any bhikkhuni first gives a robe to another bhikkhuni, but later, out of anger, takes it back or has another person take it back, saying: “Return my robe; I shall no longer give it to you,” then, when the other bhikkhuni returns the robe and she receives it back, she commits a nissaggiya pacittiya offense.

16. If a bhikkhuni is ill, she may keep and use medicinal provisions such as ghee, oil, fresh butter, honey, and sugar for up to seven days. If she uses them after seven days, she commits a nissaggiya pacittiya offense.

17. When ten days remain before the end of the rains retreat, if a donor has an urgent matter and comes to offer a robe, a bhikkhuni who knows that it is an urgent offering may accept it. Having accepted it, she may keep it for the prescribed period. If she keeps it too long, she commits a nissaggiya pacittiya offense.

18. If any bhikkhuni knows that an article has been offered to the Sangha but wishes to appropriate it for herself, she commits a nissaggiya pacittiya offense.

19. If any bhikkhuni has stated that she needs one article and later says that she needs another article instead, she commits a nissaggiya pacittiya offense.

20. If any bhikkhuni knows that a donor has vowed to make an offering to the Sangha for one purpose but uses it for another purpose, she commits a nissaggiya pacittiya offense.

21. If any bhikkhuni raises material goods for a particular purpose but later uses them for another purpose on behalf of the Sangha, she commits a nissaggiya pacittiya offense.

22. If any bhikkhuni accepts a donor’s offering for a particular purpose but later changes it to another purpose contrary to the donor’s intention, she commits a nissaggiya pacittiya offense.

23. If any bhikkhuni raises material goods in the name of the Sangha for a particular undertaking but later uses them for another undertaking, she commits a nissaggiya pacittiya offense.

24. If any bhikkhuni keeps an additional alms bowl, she commits a nissaggiya pacittiya offense.

25. If any bhikkhuni keeps many fine possessions, she commits a nissaggiya pacittiya offense.

26. If any bhikkhuni promises another bhikkhuni that she will give her a robe for use during illness but later does not give it to her, she commits a nissaggiya pacittiya offense.

27. If any bhikkhuni receives an out-of-season robe and treats it as an in-season robe, she commits a nissaggiya pacittiya offense.

28. If any bhikkhuni exchanges robes with another bhikkhuni but later, out of anger or resentment, takes hers back or has another person take it back, saying: “Your robe shall be returned to you, and my robe shall be returned to me; we shall no longer exchange them,” she commits a nissaggiya pacittiya offense.

29. If any bhikkhuni receives a thick, heavy robe for keeping warm in winter, its value must not exceed four lengths of cloth. If it exceeds that, she commits a nissaggiya pacittiya offense.

30. If any bhikkhuni receives a thin, light robe for use in summer, its value must not exceed two and a half lengths of cloth. If it exceeds that, she commits a nissaggiya pacittiya offense.

– Venerable Sisters, I have finished reciting the thirty nissaggiya pacittiya rules. I ask the Venerable Sisters: Is this assembly pure in regard to these rules?

The reciter of the precepts repeats this question three times. If anyone remembers having committed an offense against any of these rules, she must acknowledge it. If no one does, all remain silent.

– Venerable Sisters, since you have all remained silent, it may be understood that everyone in this Sangha is pure. Thus do I understand this matter.

V. THE ONE HUNDRED AND SEVENTY-EIGHT PACITTIYA RULES

– Venerable Sisters, these one hundred and seventy-eight pacittiya rules, extracted from the Pratimoksha Sutra, are to be recited once every half-month.

1. Should any bhikkhuni knowingly speak what is false, she commits a pacittiya offense.

2. Should any bhikkhuni insult another with abusive words, she commits a pacittiya offense.

3. Should any bhikkhuni engage in divisive speech, she commits a pacittiya offense.

4. Should any bhikkhuni spend the night under the same roof as a man, she commits a pacittiya offense.

5. Should any bhikkhuni spend more than three nights under the same roof as a woman who has not received full ordination, she commits a pacittiya offense.

6. Should any bhikkhuni recite scriptures together with a person who has not received full ordination, she commits a pacittiya offense.

7. Should any bhikkhuni disclose to a person who has not received full ordination another bhikkhuni’s grave offense, she commits a pacittiya offense, except when instructed to do so by the Sangha.

8. Should any bhikkhuni tell a person who has not received full ordination of her own attainment of a superior human state, she commits a pacittiya offense.

9. Should any bhikkhuni teach the Dharma to a man in more than five or six sentences, she commits a pacittiya offense, except when an discerning woman is also present.

10. Should any bhikkhuni dig the earth herself or have someone else do so, she commits a pacittiya offense.

11. Should any bhikkhuni damage seeds, sprouts, or any kind of living vegetation, she commits a pacittiya offense.

12. Should any bhikkhuni deliberately speak evasively and deviously, contrary to the facts, thereby causing trouble for another, she commits a pacittiya offense.

13. Should any bhikkhuni disparage or revile the bhikkhuni charged with managing the Sangha’s affairs, she commits a pacittiya offense.

14. Should any bhikkhuni herself take, or have someone else take, furnishings belonging to the Sangha—such as a chair, bed, or bedding—out into the open for use, and after using them depart without putting them back in their original place or having someone else put them away, she commits a pacittiya offense.

15. Should any bhikkhuni, within the Sangha’s dwelling, herself take, or have someone else take, furnishings belonging to the Sangha—such as a chair, bed, or bedding—for use, and after using them depart without putting them back in their original place or having someone else put them away, she commits a pacittiya offense.

16. Should any bhikkhuni, knowing another bhikkhuni’s sleeping place, arrive later, spread out her bedding there, and lie down, thinking, “If she finds it too crowded, she may avoid me and go elsewhere,” doing so solely for this reason and for no other, in a manner contrary to proper conduct, she commits a pacittiya offense.

17. Should any bhikkhuni, angry and displeased with another bhikkhuni, drive her out of the Sangha’s dwelling or have someone else drive her out, she commits a pacittiya offense.

18. Should any bhikkhuni, on an upper floor, lie or sit upon a bed with unsecured legs, she commits a pacittiya offense.

19. Should any bhikkhuni knowingly use water containing living creatures to irrigate mud, earth, or vegetation, or have someone else do so, she commits a pacittiya offense.

20. Should any bhikkhuni construct a large dwelling with latticed doors, windows, and ornamentation, the roof may be covered with only two or three layers. If she exceeds this, she commits a pacittiya offense.

21. Should any bhikkhuni go to a donor’s home where a meal is offered, she may, if not ill, accept only one meal. If she accepts more, she commits a pacittiya offense.

22. Should any bhikkhuni accept an invitation to eat as a separate group, she commits a pacittiya offense, except when she is ill, when robes are being made, when a robe offering is received, when traveling on a long journey, when traveling by boat, when a great assembly has gathered, or when food is offered by ascetics of other sects.

23. When a bhikkhuni accepts an invitation to receive offerings at a layperson’s home and is earnestly offered cakes or provisions, she may, if she wishes, accept two or three bowls and bring them back to the monastery to share with the other bhikkhunis. Should a bhikkhuni who is not ill accept more than two or three bowls and, upon returning to the monastery, fail to share them with the other bhikkhunis, she commits a pacittiya offense.

24. Should any bhikkhuni eat at an improper time, she commits a pacittiya offense.

25. Should any bhikkhuni eat food stored from the previous day, she commits a pacittiya offense.

26. Should any bhikkhuni place in her mouth food or medicine that has not been offered to her, she commits a pacittiya offense, except in the case of water and a tooth-cleaning twig.

27. Should any bhikkhuni, having previously accepted an invitation to receive offerings, subsequently go to another household before or after the meal without informing another bhikkhuni, she commits a pacittiya offense, except when she is ill, when receiving a robe offering, or when robes are being made.

28. Should any bhikkhuni, while seeking alms in a household containing valuables, deliberately remain seated there, she commits a pacittiya offense.

29. Should any bhikkhuni, while seeking alms in a household containing valuables, sit in a secluded place within the house, she commits a pacittiya offense.

30. Should any bhikkhuni sit alone with a man in an open place, she commits a pacittiya offense.

31. Should any bhikkhuni tell another bhikkhuni to accompany her to a certain village, saying that food may be obtained there, but upon arriving give her no food and instead drive her away, saying, “You should leave. I take no pleasure in sitting and conversing with you; I shall be happy sitting alone,” and should she say this solely for the purpose of finding a way to drive the other bhikkhuni elsewhere, she commits a pacittiya offense.

32. Should any bhikkhuni wish to accept a donor’s offering of medicine for use during a period of four months, she may accept it even if she is not ill. If she accepts beyond this limit, she commits a pacittiya offense, except when someone has resolved to make regular offerings, when another offering is accepted after the four-month period has ended, when the donor brings the offering to the monastery for distribution among the community of bhikkhunis, or when the donor has resolved to make offerings for life.

33. Should any bhikkhuni go to observe a battlefield, she commits a pacittiya offense, except when there is an appropriate reason.

34. Should any bhikkhuni have reason to go to a battlefield, she may remain there for two or three nights. If she remains longer, she commits a pacittiya offense.

35. Should any bhikkhuni, having reason to go to a battlefield and having to remain there for two or three nights, go to watch the soldiers drilling, deploying in battle formation, or fighting, she commits a pacittiya offense.

36. Should any bhikkhuni drink intoxicating liquor, she commits a pacittiya offense.

37. Should any bhikkhuni swim and frolic in the water, she commits a pacittiya offense.

38. Should bhikkhunis poke one another with their fingers, they commit a pacittiya offense.

39. If any bhikkhuni refuses to heed another’s admonition, she commits a pacittiya offense.

40. If any bhikkhuni causes another bhikkhuni anxiety or fear, she commits a pacittiya offense.

41. If any bhikkhuni bathes more than once in half a month, she commits a pacittiya offense, except on such occasions as when the weather is hot, when she is ill, when she has much work to do, when it is rainy and windy, or when she is traveling a long distance.

42. If any bhikkhuni, though not ill, wishes to warm herself and kindles a fire in the open, or has another kindle one, she commits a pacittiya offense, except when there is an appropriate reason.

43. If any bhikkhuni hides another bhikkhuni’s robe, bowl, sitting cloth, or needle case, even merely in jest, she commits a pacittiya offense.

44. If any bhikkhuni has given a robe to another and later, without informing that person, takes and uses it on her own authority, she commits a pacittiya offense.

45. If any bhikkhuni receives a new robe, she must first dye it so as to make it unattractive before using it. If she wears it without first dyeing it to make it unattractive, she commits a pacittiya offense.

46. If any bhikkhuni intentionally kills a living creature, she commits a pacittiya offense.

47. If any bhikkhuni knowingly drinks water containing living creatures, she commits a pacittiya offense.

48. If any bhikkhuni deliberately seeks to cause another bhikkhuni distress and sorrow, so that she can never be at ease, she commits a pacittiya offense.

49. If any bhikkhuni knows that another bhikkhuni has committed a grave offense and conceals it, she commits a pacittiya offense.

50. If any bhikkhuni knows that a dispute has already been settled and extinguished in accordance with the Dharma, but later revives it, she commits a pacittiya offense.

51. If any bhikkhuni knowingly travels in the company of a thief, even for the distance of a single village, she commits a pacittiya offense.

52. If any bhikkhuni says, “The Buddha has said that sexual intercourse is no impediment to the Dharma.” Another bhikkhuni should admonish her, saying, “Sister, do not speak thus. Do not slander the Blessed One; this is not good. The Blessed One has never spoken such words. By countless skillful means, he has shown that sexual intercourse is an impediment to the Dharma.”

Though admonished in this way, if that bhikkhuni obstinately refuses to relinquish her assertion, she should be admonished up to three times. If she heeds the admonition on the third occasion, that is good; if she still does not heed it, she commits a pacittiya offense.

53. If any bhikkhuni knows that another bhikkhuni has made the statement above, has not confessed and repented in accordance with the Dharma, and has not relinquished that wrong view, yet continues to provide her with necessities, participates in kamma proceedings with her, sleeps in the same place with her, or converses with her, she commits a pacittiya offense.

54. If a bhikkhuni knows that a female novice has said, “The Buddha has said that sexual intercourse is no impediment to the Dharma,” that bhikkhuni should immediately admonish her, saying, “You must not slander the Blessed One; this is not good. Female novice, the Blessed One has never spoken such words. By countless skillful means, he has shown that sexual intercourse is an impediment to the Dharma.”

Though admonished in this way, if that female novice obstinately refuses to relinquish her assertion, the bhikkhuni should admonish and rebuke her up to three times, compelling her to abandon that false statement. If she heeds the admonition on the third occasion, that is good; if she still does not heed it, the bhikkhuni should say to her: “From this day onward, you may no longer call the Buddha your Blessed One; you may not follow the bhikkhunis, nor may you sleep in the same place with the bhikkhunis for two or three nights as other female novices do. You must leave this place and may no longer remain here.”

If any bhikkhuni knows that a female novice has been expelled in this way, yet takes her back and supports her, sleeps in the same place with her, or converses with her, she commits a pacittiya offense.

55. If a bhikkhuni acts wrongly and another bhikkhuni admonishes her in accordance with the Dharma, but she replies, “I will not train in this precept now. I must first question other wise and disciplined bhikkhunis,” that bhikkhuni commits a pacittiya offense. If she truly wishes to understand and learn, however, she may ask questions.

56. If any bhikkhuni, during the recitation of the precepts, says, “Sister, what need is there to recite these minor precepts? They merely cause people distress and shame,” she thereby casts doubt upon and disparages the Vinaya, and commits a pacittiya offense.

57. If any bhikkhuni, during the recitation of the precepts, says, “Only today have I learned that this rule is contained in the disciplinary teachings, drawn from the Pratimoksha Sutra, and recited once every half month,” yet the other bhikkhunis know that she has sat through the recitation of the precepts at least two or three times, let alone many times.

That bhikkhuni cannot claim ignorance of the precepts. Whatever offense she has committed should be dealt with in accordance with the Dharma. In addition, she should be charged with the further offense of ignorance and told: “Sister, you have truly gained no benefit and attained nothing wholesome. During the recitation of the precepts, you did not attend closely or listen single-mindedly to the Dharma.” For such ignorance, she commits a pacittiya offense.

58. If any bhikkhuni has participated with the Sangha of bhikkhunis in a kamma proceeding and afterward says, “The bhikkhunis, out of favoritism, took property belonging to the Sangha of bhikkhunis and gave it to that person,” she commits a pacittiya offense.

59. If any bhikkhuni, while the Sangha of bhikkhunis is deliberating and the matter has not yet been concluded, leaves of her own accord without declaring her consent to the communal decision, she commits a pacittiya offense.

60. If any bhikkhuni has declared her consent to the communal decision but later regrets doing so, she commits a pacittiya offense.

61. If any bhikkhuni knows that other bhikkhunis are at odds with one another and, having heard what one side says, reports it to the other side, she commits a pacittiya offense.

62. If any bhikkhuni, out of anger and displeasure, strikes another bhikkhuni, she commits a pacittiya offense.

63. If any bhikkhuni, out of anger and displeasure, strikes or slaps another bhikkhuni with her hand, she commits a pacittiya offense.

64. If any bhikkhuni, out of anger and without cause, falsely accuses another bhikkhuni of having committed a sanghadisesa offense, she commits a pacittiya offense.

65. If any bhikkhuni enters the royal palace before the king has appeared at court and before the treasures have been put away, she commits a pacittiya offense upon crossing the threshold.

66. If any bhikkhuni takes precious objects or valuable ornaments into her own hands, or instructs or has another person take custody of them, she commits a pacittiya offense, except when this occurs within the monastery grounds or at the place where she is temporarily lodging.

If, within the monastery grounds or at the place where she is temporarily lodging, a bhikkhuni takes precious objects into her own hands, or instructs or has another person take custody of them, she should reflect thus: “If the owner recognizes them and comes, I shall return them.” This alone should be her intention, and no other.

67. If any bhikkhuni enters a village at an improper time without informing the other bhikkhunis, she commits a pacittiya offense.

68. If any bhikkhuni has a bed made higher than eight of the Buddha’s fingerbreadths, measured without including the portion above the bed-frame socket, upon its completion she commits a pacittiya offense.

69. If any bhikkhuni uses soft, fine cotton as stuffing for a bed, sleeping mat, or sitting mat, she commits a pacittiya offense.

70. If any bhikkhuni eats seasonings such as onions or garlic, she commits a pacittiya offense.

71. If any bhikkhuni shaves the hair from the three places on her body, she commits a pacittiya offense.

72. If any bhikkhuni uses water to wash inside her vagina, she may insert two fingers to a depth of one finger-joint in order to cleanse it. If she inserts them deeper than one finger-joint, she commits a pacittiya offense.

73. If any bhikkhuni fashions a pliable substance into the shape of the male organ and inserts it into her vagina, she commits a pacittiya offense.

74. If two bhikkhunis caress and fondle each other's female organs, they commit a pacittiya offense.

75. If any bhikkhuni, at mealtime, brings drinking water to a bhikkhu who is not ill and then stands before him fanning him, she commits a pacittiya offense.

76. If any bhikkhuni, while going for alms, accepts uncooked grains, she commits a pacittiya offense.

77. If any bhikkhuni urinates or defecates on green grass, she commits a pacittiya offense.

78. If any bhikkhuni urinates or defecates into a vessel at night and, when morning comes, empties it in an improper place, she commits a pacittiya offense.

79. If any bhikkhuni goes to watch performances of dancing, singing, or music, she commits a pacittiya offense.

80. If any bhikkhuni, upon entering a village, stands together with a man in a secluded place and converses with him, she commits a pacittiya offense.

81. If any bhikkhuni goes with a man into a secluded place, she commits a pacittiya offense.

82. If any bhikkhuni, upon entering a village and reaching a narrow lane, makes some pretext to send her companion elsewhere, and then stands alone with a man in a secluded place, whispering and conversing with him, she commits a pacittiya offense.

83. If any bhikkhuni enters and sits in a householder's home and then quietly departs without informing the householder, she commits a pacittiya offense.

84. If any bhikkhuni enters a householder's home and, without informing the householder, seats herself upon a bed or chair, she commits a pacittiya offense.

85. If any bhikkhuni enters a householder's home and, without informing the householder, prepares a place for herself to sleep and rest, she commits a pacittiya offense.

86. If any bhikkhuni enters an unlit, dark house together with a man, she commits a pacittiya offense.

87. If any bhikkhuni, having not heard something clearly and not considered it carefully, repeats it to another person, she commits a pacittiya offense.

88. If any bhikkhuni, merely over some minor matter, swears an oath to another person, saying: “If I have done that deed, may I fall into the three evil destinies and never encounter the Buddha-Dharma. If you have done that deed, may you likewise fall into the three evil destinies and never encounter the Buddha-Dharma,” such a bhikkhuni commits a pacittiya offense.

89. If any bhikkhuni engages in an unwholesome dispute with another person, fails to properly remember and observe the principles for settling disputes, beats her breast, and cries out loudly, such a bhikkhuni commits a pacittiya offense.

90. If any bhikkhuni lies on the same bed with another person, except on account of illness, she commits a pacittiya offense.

91. If any bhikkhuni lies together with another person on the same mattress and shares the same blanket, except under special circumstances, she commits a pacittiya offense.

92. If any bhikkhuni, knowing that another person is in front, approaches from behind; or, knowing that another person is approaching from behind, stands in front and blocks the way—intentionally wishing to cause that person distress and irritation—and then stands before that person reciting scriptures, asking about their meaning, or giving instruction, she commits a pacittiya offense.

93. If any bhikkhuni lives together with a sick bhikkhuni but does not care for her, she commits a pacittiya offense.

94. If any bhikkhuni, at the beginning of the rains retreat, agrees to let another bhikkhuni place her bed in a room, but afterward becomes angry over some matter and drives her out of the room, she commits a pacittiya offense.

95. If any bhikkhuni travels about among the people throughout all three seasons—spring, summer, and winter—she commits a pacittiya offense, except when there is some other valid cause.

96. If any bhikkhuni accepts a householder's invitation to receive offerings during the three-month rains retreat but refuses to depart when the retreat has ended, she commits a pacittiya offense.

97. If any bhikkhuni travels among the people in a frontier region suspected of containing many dangers, she commits a pacittiya offense.

98. If any bhikkhuni travels among the people in regions of the country suspected of harboring fearful dangers, she commits a pacittiya offense.

99. If any bhikkhuni associates closely with a householder or a householder's children, staying together with them in one place and engaging in improper deeds, the other bhikkhunis should admonish her, saying: “Elder Sister, you should not associate closely with a householder or a householder's children, staying together with them in one place and engaging in improper deeds. Elder Sister, you should live separately; only thus will you gain greater benefit and security in the Buddha-Dharma.”

Although the bhikkhunis admonish her in this way, if that bhikkhuni persists and does not relinquish her conduct, she should be admonished up to three times. If she relinquishes it, that is good; if she does not relinquish it, she commits a pacittiya offense.

100. If any bhikkhuni goes to view carved and ornamented temples or palaces, or the gardens, ponds, and lakes of kings and the like, she commits a pacittiya offense.

101. If any bhikkhuni bathes naked and uncovered in the waters of rivers, streams, canals, ponds, lakes, flowing waters, or the like, she commits a pacittiya offense.

102. If any bhikkhuni makes a bathing cloth, she should make it only as large as prescribed: six Buddha-span-lengths long and two and a half spans wide. If she makes it larger, she commits a pacittiya offense.

103. If any bhikkhuni takes more than five days to sew a sanghati robe, she commits a pacittiya offense, except while waiting to obtain sufficient cloth, when relinquishing the robe of merit, or when difficulties or impediments arise.

104. If any bhikkhuni allows more than five days to pass without inspecting her sanghati robe, she commits a pacittiya offense.

105. If any bhikkhuni prevents a donor from offering robes to the Sangha, she commits a pacittiya offense.

106. If any bhikkhuni uses another person's robe without first asking permission, she commits a pacittiya offense.

107. If any bhikkhuni takes a renunciant's robe and gives it to a householder or a non-Buddhist ascetic, she commits a pacittiya offense.

108. If any bhikkhuni, thinking that the Sangha is distributing robes in accordance with the Dharma, seeks to delay the distribution out of fear that her own disciple will not receive a robe, she commits a pacittiya offense.

109. If any bhikkhuni, wishing to prevent the Sangha from relinquishing the kathina robe so that it may be relinquished later, does so in order to prolong the five allowances, such a bhikkhuni commits a pacittiya offense.

110. If any bhikkhuni, wishing to prevent the Bhikkhuni Sangha from relinquishing the kathina robe, does so in order to prolong the five allowances, such a bhikkhuni commits a pacittiya offense.

111. If another bhikkhuni comes to a bhikkhuni and says: “Please resolve this dispute for us,” but, though requested in this way, she does not strive to help settle the dispute, she commits a pacittiya offense.

112. If any bhikkhuni personally gives food into the hands of a householder or a non-Buddhist ascetic, she commits a pacittiya offense.

113. Should any bhikkhuni act as a messenger or intermediary for a householder, she commits a pācittiya offense.

114. Should any bhikkhuni spin thread or reel silk with her own hands, she commits a pācittiya offense.

115. Should any bhikkhuni enter a householder’s home and sit or lie down upon their bed or seat, she commits a pācittiya offense.

116. Should any bhikkhuni enter a householder’s home, ask the owner to prepare a place for her to stay overnight, and then depart in the morning without taking leave of the owner, she commits a pācittiya offense.

117. Should any bhikkhuni recite or practice worldly spells, she commits a pācittiya offense.

118. Should any bhikkhuni teach another person to recite or practice worldly spells, she commits a pācittiya offense.

119. Should any bhikkhuni knowingly grant full ordination to a pregnant woman, she commits a pācittiya offense.

120. Should any bhikkhuni knowingly grant full ordination to a woman who is nursing a child, she commits a pācittiya offense.

121. Should any bhikkhuni knowingly grant full ordination to a woman under twenty years of age, she commits a pācittiya offense.

122. Should any bhikkhuni accept an unmarried eighteen-year-old woman into the monastic life as a sāmaṇerī, fail to train her in the precepts for two years, and grant her full ordination as soon as she reaches the age of twenty, she commits a pācittiya offense.

123. Should any bhikkhuni accept an unmarried eighteen-year-old woman into the monastic life as a sāmaṇerī and train her in the precepts for two years, but fail to have her undertake the six rules before granting her full ordination upon her reaching the age of twenty, she commits a pācittiya offense.

124. Should any bhikkhuni accept an unmarried eighteen-year-old woman into the monastic life as a sāmaṇerī, train her in the precepts for two years, and have her undertake the six rules, but then grant her full ordination upon her reaching the age of twenty without the Sangha’s consent, she commits a pācittiya offense.

125. Should any bhikkhuni accept a ten-year-old woman who has previously been married, she must train her in the precepts for two years and may grant her full ordination when she reaches the age of twelve. Should she grant her full ordination before she reaches the age of twelve, she commits a pācittiya offense.

126. Should any bhikkhuni accept a ten-year-old woman who has previously been married, train her in the precepts for two years, and, when she reaches the age of twelve, grant her full ordination without making a formal announcement to the Sangha, she commits a pācittiya offense.

127. Should any bhikkhuni knowingly accept a prostitute into the monastic life and grant her full ordination, she commits a pācittiya offense.

128. Should any bhikkhuni ordain many disciples and grant them full ordination, but fail to train them in the precepts for two years and also fail to instruct them through the two means of guidance, she commits a pācittiya offense.

129. Should any fully ordained bhikkhuni fail to remain with her bhikkhuni preceptor for at least two years, she commits a pācittiya offense.

130. Should any bhikkhuni grant full ordination to another person without the Sangha’s consent, she commits a pācittiya offense.

131. Should any bhikkhuni grant full ordination to another person when she herself has not yet completed twelve rains since ordination, she commits a pācittiya offense.

132. Should any bhikkhuni who has completed twelve rains since ordination grant full ordination to another person without the Sangha’s consent, she commits a pācittiya offense.

133. Should any bhikkhuni, when the Sangha does not consent to her conferring full ordination, say: “The Sangha acts out of favoritism, anger, fear, and delusion; whomever it wishes to ordain, it ordains at will,” such a bhikkhuni commits a pācittiya offense.

134. Should any bhikkhuni grant full ordination to a woman whose father, mother, or husband has not permitted her to enter the monastic life, she commits a pācittiya offense.

135. Should any bhikkhuni knowingly accept into the monastic life and grant full ordination to a woman who is involved in a love affair or is distressed or resentful toward a man, she commits a pācittiya offense.

136. Should any bhikkhuni say to a śikṣamāṇā: “You should give this up and train in this... then I shall grant you full ordination,” but afterward make no effort to grant her full ordination, she commits a pācittiya offense.

137. Should any bhikkhuni say to a śikṣamāṇā: “Give me your robe, and I shall grant you full ordination,” but afterward make no effort to grant her full ordination, she commits a pācittiya offense.

138. Should any bhikkhuni grant full ordination to two persons within the span of a single year, she commits a pācittiya offense.

139. Should any bhikkhuni, after accepting a person for ordination, wait until the following day to bring her before the Bhikkhu Sangha to receive ordination, she commits a pācittiya offense.

140. Should any bhikkhuni, when not ill, fail to attend the Sangha’s instruction, she commits a pācittiya offense.

141. Once every half-month, a bhikkhuni must go before the Bhikkhu Sangha to request instruction. Should she fail to do so, she commits a pācittiya offense.

142. After the three-month rains retreat, a bhikkhuni must go before the Bhikkhu Sangha and report concerning three matters: what has been seen, what has been heard, and what remains in doubt. Should she fail to do so, she commits a pācittiya offense.

143. Should any bhikkhuni observe the rains retreat in a place where there is no Bhikkhu Sangha, she commits a pācittiya offense.

144. Should any bhikkhuni knowingly enter a monastery belonging to the Bhikkhu Sangha without first making a formal announcement, she commits a pācittiya offense.

145. Should any bhikkhuni revile a bhikkhu, she commits a pācittiya offense.

146. Should any bhikkhuni delight in unwholesome disputes, fail properly to remember and uphold the principles for settling disputes, and afterward, becoming angry and displeased, revile the Bhikkhuni Sangha, she commits a pācittiya offense.

147. Should any bhikkhuni have a malignant sore or bodily injury requiring surgery, yet allow a male physician to operate on her or treat her wound without first informing the Bhikkhuni Sangha or notifying another person, she commits a pācittiya offense.

148. Should any bhikkhuni, after accepting an invitation to a meal or after having eaten her fill, eat additional foods afterward, she commits a pācittiya offense.

149. Should any bhikkhuni, out of jealousy, seek to prevent a donor from making an offering to another bhikkhuni, she commits a pācittiya offense.

150. Should any bhikkhuni apply perfumes or scented powders to her body, she commits a pācittiya offense.

151. Should any bhikkhuni apply sesame-oil residue to her body, she commits a pācittiya offense.

152. Should any bhikkhuni have another bhikkhuni massage her body, she commits a pācittiya offense.

153. Should any bhikkhuni have a śikṣamāṇā massage her body, she commits a pācittiya offense.

154. Should any bhikkhuni have a sāmaṇerī massage her body, she commits a pācittiya offense.

155. Should any bhikkhuni have a laywoman massage her body, she commits a pācittiya offense.

156. Should any bhikkhuni wear an underskirt, she commits a pācittiya offense.

157. Should any bhikkhuni keep ornaments worn by laywomen, she commits a pācittiya offense, except when there is a valid reason.

158. Should any bhikkhuni travel wearing leather sandals and carrying a parasol, she commits a pācittiya offense, except when there is a valid reason.

159. Should any bhikkhuni ride in a vehicle when she is not ill, she commits a pācittiya offense, except when there is a valid reason.

160. Should any bhikkhuni enter a village without wearing the saṅghāṭī, she commits a pācittiya offense.

161. If a bhikkhuni, without having been previously invited, goes to the home of a layperson in the late afternoon near dusk, she commits a pācittiya offense.

162. If a bhikkhuni, in the late afternoon near dusk, opens the monastery gate and goes out without informing the other bhikkhunis, she commits a pācittiya offense.

163. If a bhikkhuni, after the sun has set, opens the monastery gate and goes out without informing the other bhikkhunis, she commits a pācittiya offense.

164. If a bhikkhuni participates in neither the earlier nor the later three-month rains retreat, she commits a pācittiya offense.

165. If a bhikkhuni knows that a woman is afflicted with an illness causing urine and excrement continually to leak and also producing much impure phlegm and saliva, yet still accepts her for full ordination, she commits a pācittiya offense.

166. If a bhikkhuni knows that a person is neither male nor female, yet still accepts that person for full ordination, she commits a pācittiya offense.

167. If a bhikkhuni knows that a person has a deformity in which the urinary and excretory passages join as one, yet still accepts her for full ordination, she commits a pācittiya offense.

168. If a bhikkhuni knows that a woman has an incurable illness or has debts that remain unpaid, yet still accepts her for full ordination, she commits a pācittiya offense.

169. If a bhikkhuni studies worldly arts and skills in order to make a livelihood from them, she commits a pācittiya offense.

170. If a bhikkhuni teaches worldly arts and skills to laypeople, she commits a pācittiya offense.

171. If a bhikkhuni has been expelled by the Sangha but refuses to leave, she commits a pācittiya offense.

172. If a bhikkhuni asks a bhikkhu about the meaning of the teachings without first requesting permission, she commits a pācittiya offense.

173. If a bhikkhuni, knowing that someone is before her, approaches from behind, or, knowing that someone is approaching from behind, stands in front to obstruct that person, deliberately wishing to cause the person distress and annoyance, and walks back and forth, stands, sits, or lies down in that person's presence, such a bhikkhuni commits a pācittiya offense.

174. If a bhikkhuni, knowing that bhikkhus are present within a monastery, builds a stupa there, she commits a pācittiya offense.

175. When a bhikkhuni encounters a newly ordained bhikkhu, she must immediately rise to welcome him, respectfully pay homage, inquire after his well-being, and invite him to sit. If she does not do so, she commits a pācittiya offense, except when there is a valid reason.

176. If a bhikkhuni sways and twists her body while walking in order to appear beautiful, she commits a pācittiya offense.

177. If a bhikkhuni adorns her body with women's ornaments, perfumes, or powders, she commits a pācittiya offense.

178. If a bhikkhuni has a woman of another faith apply aromatic substances to her body, she commits a pācittiya offense.

_ Venerable sisters, I have finished reciting the one hundred and seventy-eight pācittiya rules. I ask the venerable sisters: Is this Bhikkhuni Sangha pure in this regard?

The reciter of the precepts repeats this question three times. If anyone remembers having violated any of these rules, she must acknowledge it herself. If not, all remain silent.

_ Venerable sisters, because you all remain silent, it is understood that everyone in this Bhikkhuni Sangha is pure. Thus should this be understood.

VI. THE EIGHT PĀṬIDESANĪYA RULES

Venerable sisters, these eight pāṭidesanīya rules, extracted from the Prātimokṣa Sūtra, are to be recited once every half-month.

1. If a bhikkhuni who is not ill asks for clarified butter to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

2. If a bhikkhuni who is not ill asks for oil to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

3. If a bhikkhuni who is not ill asks for honey to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

4. If a bhikkhuni who is not ill asks for sugar to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

5. If a bhikkhuni who is not ill asks for fresh milk to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

6. If a bhikkhuni who is not ill asks for curds made from milk to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

7. If a bhikkhuni who is not ill asks for fish to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

8. If a bhikkhuni who is not ill asks for meat to consume, this is blameworthy and must be confessed. That bhikkhuni should approach another bhikkhuni and speak these words of repentance: “Venerable sister, I have committed a blameworthy act that truly ought not to have been done. I now ask to confess it before you, venerable sister.” This is called the rule of confession.

_ Venerable sisters, I have finished reciting the eight pāṭidesanīya rules. I ask the venerable sisters: Is this Bhikkhuni Sangha pure in this regard?

The reciter of the precepts repeats this question three times. If anyone remembers having violated any of these rules, she must acknowledge it herself. If not, all remain silent.

_ Venerable sisters, because you all remain silent, it is understood that everyone in this Bhikkhuni Sangha is pure. Thus should this be understood.

VII. THE ONE HUNDRED RULES TO BE LEARNED

Venerable sisters, these one hundred rules to be learned, extracted from the Prātimokṣa Sūtra, are to be recited once every half-month.

1. The lower robe must be wrapped neatly. This is to be learned.

2. When putting on the five robes, they must be worn neatly. This is to be learned.

3. When entering the home of a layperson, one must not throw the robe back over both shoulders. This is to be learned.

4. When entering the home of a layperson, one must not sit with the robe thrown back over both shoulders. This is to be learned.

5. When entering the home of a layperson, one must not wrap the robe around the neck. This is to be learned.

6. When entering a layperson’s house, one must not sit with the robe wrapped around the neck. This is a matter to be learned.

7. When entering a layperson’s house, one must not cover the head. This is a matter to be learned.

8. When sitting in a layperson’s house, one must not cover the head. This is a matter to be learned.

9. When entering a layperson’s house, one must not skip while walking. This is a matter to be learned.

10. One must not skip while walking into a layperson’s house and then sit down. This is a matter to be learned.

11. One must not squat in a layperson’s house. This is a matter to be learned.

12. When entering a layperson’s house, one must not walk with the hands on the hips. This is a matter to be learned.

13. When sitting in a layperson’s house, one must not keep the hands on the hips. This is a matter to be learned.

14. When entering a layperson’s house, one must not sway the body while walking. This is a matter to be learned.

15. When walking into a layperson’s house to sit down, one must not sway the body. This is a matter to be learned.

16. When entering a layperson’s house, one must not swing the arms while walking. This is a matter to be learned.

17. When walking into a layperson’s house to sit down, one must not swing the arms. This is a matter to be learned.

18. When entering a layperson’s house, one must arrange the robe properly so that the body is modestly covered. This is a matter to be learned.

19. When sitting in a layperson’s house, one must arrange the robe properly so that the body is modestly covered. This is a matter to be learned.

20. When entering a layperson’s house, one must look straight ahead and must not glance about or look back to either side. This is a matter to be learned.

21. When sitting in a layperson’s house, one must look straight ahead and must not glance about or look back to either side. This is a matter to be learned.

22. When entering a layperson’s house, one must maintain a composed and tranquil demeanor. This is a matter to be learned.

23. When sitting in a layperson’s house, one must maintain a composed and tranquil demeanor. This is a matter to be learned.

24. When entering a layperson’s house, one must not laugh, joke, or frolic while walking. This is a matter to be learned.

25. When walking into a layperson’s house to sit down, one must not laugh, joke, or frolic. This is a matter to be learned.

26. When receiving food, one must attend to it mindfully and must not let the mind wander. This is a matter to be learned.

27. One must accept only enough rice to reach the rim of the bowl, without overfilling it. This is a matter to be learned.

28. One must accept only enough soup to reach the rim of the bowl, without overfilling it. This is a matter to be learned.

29. When eating, one must eat rice and soup in equal proportion. This is a matter to be learned.

30. When eating, one must eat the food in the bowl in due order. This is a matter to be learned.

31. When eating, one must not dig into the middle of the bowl to eat. This is a matter to be learned.

32. If a bhikkhuni is not ill, she must not ask for rice or soup for herself. This is a matter to be learned.

33. One must not cover the soup with rice in the hope of receiving more. This is a matter to be learned.

34. One must not glance at and compare the food in one’s own bowl with that of another and thereby give rise to envy. This is a matter to be learned.

35. When eating, one must look into the bowl and keep the mind attentively focused upon it. This is a matter to be learned.

36. One must not take excessively large mouthfuls. This is a matter to be learned.

37. One must not open the mouth before bringing the food to it. This is a matter to be learned.

38. One must not speak with food in the mouth. This is a matter to be learned.

39. One must not toss food into the mouth from a distance. This is a matter to be learned.

40. When eating, one must not scatter or spill food. This is a matter to be learned.

41. One must not stuff the mouth with food until the cheeks bulge. This is a matter to be learned.

42. One must not chew food noisily. This is a matter to be learned.

43. One must not shovel or slurp food too forcefully. This is a matter to be learned.

44. One must not lick food with the tongue. This is a matter to be learned.

45. One must not shake the hands while eating. This is a matter to be learned.

46. One must not pick up and eat food that has fallen. This is a matter to be learned.

47. One must not handle a food vessel with soiled hands. This is a matter to be learned.

48. One must not wash the bowl and pour out the water in the donor’s house. This is a matter to be learned.

49. One must not defecate, urinate, blow the nose, or spit upon living grass, except when ill. This is a matter to be learned.

50. One must not defecate, urinate, blow the nose, or spit into clean water, except when ill. This is a matter to be learned.

51. One must not defecate or urinate while standing, except when ill. This is a matter to be learned.

52. One must not teach the Dharma to a person who has thrown up the hem of their garment and shows no respect, except when that person is ill. This is a matter to be learned.

53. One must not teach the Dharma to a person whose garment is wrapped around the neck, except when that person is ill. This is a matter to be learned.

54. One must not teach the Dharma to a person whose head is covered, except when that person is ill. This is a matter to be learned.

55. One must not teach the Dharma to a person whose head is completely wrapped in a cloth, except when that person is ill. This is a matter to be learned.

56. One must not teach the Dharma to a person standing with hands on the hips, except when that person is ill. This is a matter to be learned.

57. One must not teach the Dharma to a person wearing leather sandals, except when that person is ill. This is a matter to be learned.

58. One must not teach the Dharma to a person wearing wooden clogs, except when that person is ill. This is a matter to be learned.

59. One must not teach the Dharma to a person riding a horse or seated in a carriage, except when that person is ill. This is a matter to be learned.

60. One must not sleep or rest in a stupa dedicated to the Buddha, except while performing guard duty. This is a matter to be learned.

61. One must not store money, precious objects, or valuables in a stupa dedicated to the Buddha, except for the purpose of ensuring their safekeeping. This is a matter to be learned.

62. One must not enter a stupa dedicated to the Buddha while wearing leather shoes or sandals. This is a matter to be learned.

63. One must not enter a stupa dedicated to the Buddha while carrying leather shoes or sandals in the hands. This is a matter to be learned.

64. One must not circumambulate a stupa dedicated to the Buddha while wearing leather shoes or sandals. This is a matter to be learned.

65. One must not enter a stupa dedicated to the Buddha while wearing phu-la footwear. This is a matter to be learned.

66. One must not enter a stupa dedicated to the Buddha while carrying phu-la footwear in the hands. This is a matter to be learned.

67. One must not sit and eat beneath a stupa dedicated to the Buddha, spread grass there, or discard leftover food and thereby soil the ground. This is a matter to be learned.

68. One must not carry a corpse past the area beneath a stupa dedicated to the Buddha. This is a matter to be learned.

69. One must not bury a corpse beneath a stupa dedicated to the Buddha. This is a matter to be learned.

70. One must not cremate a corpse beneath a stupa dedicated to the Buddha. This is a matter to be learned.

71. One must not cremate a corpse while facing a stupa dedicated to the Buddha. This is a matter to be learned.

72. One must not cremate a corpse near or around a stupa dedicated to the Buddha, causing the foul odor to drift into the stupa. This is a matter to be learned.

73. One must not carry the belongings of a deceased person, such as robes, bedding, and so forth, past the area beneath a stupa dedicated to the Buddha, unless they have been washed, redyed, and perfumed with incense. This is a matter to be learned.

74. One must not defecate or urinate beneath a stupa dedicated to the Buddha. This is a matter to be learned.

75. One must not defecate or urinate while facing a stupa dedicated to the Buddha. This is a matter to be learned.

76. One must not defecate or urinate around any of the four sides of a stupa dedicated to the Buddha, causing the foul odor to drift into the stupa. This is a matter to be learned.

77. One must not bring an image of the Buddha to a place used for defecation or urination. This is a matter to be learned.

78. One must not pick the teeth, brush the teeth, or rinse the mouth beneath a stupa dedicated to the Buddha. This is a rule to be learned.

79. One must not face a stupa dedicated to the Buddha while picking the teeth, brushing the teeth, or rinsing the mouth. This is a rule to be learned.

80. One must not walk around a Buddha stupa while picking the teeth, brushing the teeth, or rinsing the mouth. This is a rule to be learned.

81. One must not spit beneath a stupa dedicated to the Buddha. This is a rule to be learned.

82. One must not face a Buddha stupa while spitting. This is a rule to be learned.

83. One must not spit around any of the four sides of a stupa dedicated to the Buddha. This is a rule to be learned.

84. One must not sit with the legs extended toward a stupa dedicated to the Buddha. This is a rule to be learned.

85. One must not enshrine an image of the Buddha in a room below while oneself resides in a room above. This is a rule to be learned.

86. One must not stand while teaching the Dharma to a seated person, except when that person is ill. This is a rule to be learned.

87. One must not sit while teaching the Dharma to a reclining person, except when that person is ill. This is a rule to be learned.

88. When not seated upon a seat, one must not teach the Dharma to a person seated upon a seat, except when that person is ill. This is a rule to be learned.

89. When seated in a low place, one must not teach the Dharma to a person seated in a high place, except when that person is ill. This is a rule to be learned.

90. When walking behind, one must not teach the Dharma to a person walking ahead, except when that person is ill. This is a rule to be learned.

91. When walking in meditation on lower ground, one must not teach the Dharma to a person walking in meditation on higher ground, except when that person is ill. This is a rule to be learned.

92. When standing at the side of a road, one must not teach the Dharma to a person standing in the middle of the road, except when that person is ill. This is a rule to be learned.

93. When traveling along a road, one must not walk while holding another person’s hand. This is a rule to be learned.

94. One must not climb a tree higher than a person’s head, except when there is an appropriate reason. This is a rule to be learned.

95. One must not place the alms bowl in a cloth bag, tie it to the end of a staff, and carry it over the shoulder while walking. This is a rule to be learned.

96. One must not teach the Dharma to a person who is holding a staff and has no reverence, except when that person is ill. This is a rule to be learned.

97. One must not teach the Dharma to a person holding a sword, except when that person is ill. This is a rule to be learned.

98. One must not teach the Dharma to a person holding a spear, except when that person is ill. This is a rule to be learned.

99. One must not teach the Dharma to a person holding a blade, except when that person is ill. This is a rule to be learned.

100. One must not teach the Dharma to a person holding an open parasol, except when that person is ill. This is a rule to be learned.

_ Venerable elder sisters, I have finished reciting the one hundred śaikṣa-karaṇīya rules. I ask the venerable elder sisters: Is this community of bhikkhunis pure in regard to them?

The reciter of the precepts repeats this question three times. If anyone remembers having violated any of these precepts, she must acknowledge it herself. If not, all remain silent.

_ Venerable elder sisters, because you are all silent, it is understood that everyone in this community of bhikkhunis is pure. Thus do I understand this matter.

VIII. THE SEVEN METHODS FOR SETTLING DISPUTES

Venerable elder sisters, these seven methods for settling disputes, extracted from the Pratimoksha Sutra, must be recited once every half-month.

If a dispute arises, a bhikkhuni should immediately settle it in accordance with the Dharma.

1. If a dispute should be settled by the vinaya procedure of confrontation, it should be settled by the vinaya procedure of confrontation.

2. If a dispute should be settled by the vinaya procedure of mindfulness, it should be settled by the vinaya procedure of mindfulness.

3. If a dispute should be settled by the vinaya procedure for one who is no longer insane, it should be settled by the vinaya procedure for one who is no longer insane.

4. If a dispute should be settled by having the offender acknowledge the offense herself, it should be settled by having the offender acknowledge the offense herself.

5. If a dispute requires the nature of the offense to be ascertained, the nature of the offense should be ascertained.

6. If a dispute requires a decision by the majority, it should be decided by the majority.

7. If a dispute should be settled through a general act of repentance, covering it over as grass covers the ground, it should be settled in that manner.

_ Venerable ones, I have finished reciting the seven methods for settling disputes. I ask the venerable ones: Is this Sangha pure in regard to them?

The reciter of the precepts repeats this question three times. If anyone remembers having violated any of these precepts, she must acknowledge it herself. If not, all remain silent.

_ Venerable ones, because you are all silent, it is understood that everyone in this Sangha is pure. Thus do I understand this matter.

_ Venerable ones, I have finished reciting the introductory section of the Pratimoksha Sutra, the eight parajika rules, the seventeen sanghavasesa rules, the thirty nihsargika-payattika rules, the one hundred and seventy-eight payattika rules, the eight pratidesaniya rules, the one hundred rules to be learned, and the seven methods for settling disputes.

These teachings were spoken by the Buddha himself and extracted from the Pratimoksha Sutra; they must be recited once every half-month. There are also other teachings spoken by the Buddha, all harmonious with these, which we should study and practice.

IX. THE TEACHINGS OF THE BUDDHAS

Vipasyin Buddha spoke these verses in teaching the Pratimoksha Sutra:

Patient forbearance is the foremost practice;

Among the myriad practices taught by the Buddha, none surpasses it.

One who has gone forth must not harm others;

One who has abandoned anger is worthy to be called a sramana.

Sikhin Buddha spoke these verses in teaching the Pratimoksha Sutra:

As a clear-sighted person

Skillfully avoids a perilous road,

So the wise and discerning

Keep far away from evil deeds.

Visvabhu Buddha spoke these verses in teaching the Pratimoksha Sutra:

Do not slander or harbor envy;

Always act in accordance with the precepts.

Be moderate in food and drink;

Always dwell in secluded places.

Keep the mind concentrated and strive diligently;

This is precisely what the Buddhas teach.

Krakucchanda Buddha spoke these verses in teaching the Pratimoksha Sutra:

Just as a bee gathers nectar

Without harming the flower’s color or fragrance,

And, having obtained the nectar, swiftly flies away...

A bhikkhuni dwelling amid the community

Does not concern herself with the affairs of others,

Whether they have acted or have not acted...

She examines only her own conduct,

Whether it is right or wrong.

Kanakamuni Buddha spoke these verses in teaching the Pratimoksha Sutra:

Do not let the mind lapse into heedlessness;

Always diligently cultivate the Right Path.

Thus, free from sorrow,

Concentrate the mind and enter nirvana.

Kasyapa Buddha spoke these verses in teaching the Pratimoksha Sutra:

Commit no evil deeds;

Faithfully practice all that is wholesome.

Purify one’s own mind;

This is the teaching of the Buddhas.

Sakyamuni Buddha spoke these verses in teaching the Pratimoksha Sutra:

Carefully guard your speech;

Purify your own mind;

Let the body commit no evil;

Keep all three kinds of karma pure.

To attain such wholesome conduct

Is to follow the path of the Buddhas.

For twelve years, Sakyamuni Buddha taught this Pratimoksha Sutra to the Sangha. Thereafter, he distinguished and expounded it in detail. Bhikkhunis should take rightful delight in it as sramanas. Those endowed with a sense of shame, who desire to study the precepts, should train in accordance with it.

The wise who uphold the precepts

Always obtain three sources of joy:

Good renown and material support,

And blessings and happiness in future lives.

One should contemplate in this way:

The wise must observe the precepts.

From pure precepts, wisdom arises,

And one then attains the unsurpassed Path.

As the Buddhas of the past,

The Buddhas of the future,

And the Buddhas of the present

Have extinguished every sorrow,

All single-mindedly revere the Precepts,

For such is the Dharma of all Buddhas.

Those who, for their own sake,

Seek to attain the Buddha path,

Should honor the true Dharma;

Thus have all Buddhas taught.

The seven Buddhas, the Blessed Ones,

Who eradicated myriad afflictions,

Expounded this Precept Scripture,

Whereby all bonds are severed.

Entering the realm of nirvana,

They forever attained the ultimate truth.

The Blessed One expounded the Precepts,

And the noble sages extolled them.

The disciples who receive and uphold them

All attain liberation.

As the Blessed One was about to enter final nirvana,

He aroused a heart of great loving-kindness and compassion,

Assembled the entire community of bhikkhunis,

And transmitted the Precepts in this manner.

After the Buddha's final nirvana,

They must maintain pure conduct.

The Buddha now expounds the Precept Scripture,

Together with the methods for counteracting transgressions.

Although the Buddha has entered nirvana,

The Precepts should be regarded as the Buddha himself.

When the Precepts are transmitted and firmly preserved,

The Buddha-Dharma will flourish.

Through the flourishing of the Buddha-Dharma,

All people may attain nirvana.

If the disciplinary precepts are not upheld,

One should follow the poṣadha procedure.

Just as when the sun sets,

The whole world is plunged into darkness,

So should the disciplinary precepts be preserved

As the brightest lamp.

The Sangha has assembled together,

Single-mindedly hearing what the Buddha taught.

The recitation of the Precepts is now complete,

And the poṣadha rite is fulfilled.

As the Sangha recites the Precept Scripture,

May all the merit thereof

Be dedicated to all sentient beings,

That they may fully accomplish the Buddha path.

THE BHIKKHUNI PRECEPTS OF THE FOUR-PART VINAYA

END