Part 1 · Pali Canon (Tipiṭaka) – English & Pāli · Verses Across
Buddhism · Vinaya Pitaka · Monastic Discipline
Part 1
Bhikkhunīpātimokkhapāḷi
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Preliminaries
Pubbakaraṇaṁ
Sweeping and lamps, setting up of water and seats; these are to be done before the observance-day ceremony.
Sammajjanī padīpo ca, udakaṁ āsanena ca; Uposathassa etāni, “pubbakaraṇa”nti vuccati.
Preliminary duties
Pubbakiccaṁ
Consent, purity, knowing the season, and counting the nuns, instruction; these are called the preliminary duties of the observance-day ceremony.
Chanda, pārisuddhi, utukkhānaṁ, bhikkhunigaṇanā ca ovādo; Uposathassa etāni, “pubbakicca”nti vuccati.
The factors of readiness
Pattakallaaṅgā
It is the observance day, all the nuns who should be present have arrived, there are no shared offenses, and there is no one there who should not be present. This is called readiness.
Uposatho, yāvatikā ca bhikkhunī kammappattā; Sabhāgāpattiyo ca na vijjanti; Vajjanīyā ca puggalā tasmiṁ na honti, “pattakalla”nti vuccati.
“Having completed the duties to be done beforehand and the preliminary duties, with the assent of the nuns’ community, one and all, with offenses confessed, I invite the recitation of the Monastic Code.”
“Please, venerables, I ask the Sangha to listen. Today is the observance day, the fifteenth. If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code.
What is the preliminary duty of the Sangha? The venerables should declare their purity. I will recite the Monastic Code. Everyone present should listen to it and attend carefully. Anyone who has committed an offense should reveal it. If you haven’t committed any offense, you should remain silent. If you are silent, I will regard you as pure. Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering. If a nun remembers an offense while the announcement is being made up to the third time, but doesn’t reveal it, she is lying in full awareness. Lying in full awareness is called an obstacle by the Buddha. A nun who remembers an offense and is seeking purification should therefore reveal it. When it’s revealed, she will be at ease.
Venerables, the introduction has been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The introduction is finished.
If a nun, intending to steal, takes from an inhabited area or from the wilderness what has not been given to her— the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish her, saying, ‘You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief’— she too is expelled and excluded from the community.
If a nun intentionally kills a human being or seeks an instrument of death for them or praises death or incites someone to die, saying, ‘My friend, what’s the point of this miserable and difficult life? Death is better for you than life!’— thinking and intending thus, if she praises death in many ways or incites someone to die— she too is expelled and excluded from the community.
Expulsion 4: falsely claiming a superhuman quality
Pārājika 4. Uttarimanussadhammasikkhāpadaṁ
If a nun falsely claims for herself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, ‘This I know, this I see,’ but after some time—whether she is questioned or not, but having committed the offense and seeking purification—should say: ‘Not knowing I said that I know, not seeing that I see; what I said was empty and false,’ then, except if it is due to overestimation, she too is expelled and excluded from the community.
If a lustful nun consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, she too is expelled and excluded from the community. The training rule on above the knees.
If a nun knows that a nun has committed an offense entailing expulsion, but she neither confronts her herself nor tells the community, and afterward—whether that nun remains or has died or has been expelled or has converted—she says, ‘Venerables, although I previously knew that this nun was like this, I thought, “I will neither confront her myself nor tell the community,”’ she too is expelled and excluded from the community. The training rule on those who conceal offenses.
Yā pana bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodeyya, na gaṇassa āroceyya, yadā ca sā ṭhitā vā assa cutā vā nāsitā vā avassaṭā vā, sā pacchā evaṁ vadeyya: “pubbevāhaṁ, ayye, aññāsiṁ etaṁ bhikkhuniṁ ‘evarūpā ca evarūpā ca sā bhaginī’ti, no ca kho attanā paṭicodessaṁ, na gaṇassa ārocessa”nti, ayampi pārājikā hoti asaṁvāsā vajjappaṭicchādikā.
Expulsion 7: siding with an ejected monk
Pārājika 7. Ukkhittānuvattikāsikkhāpadaṁ
If a nun takes sides with a monk who has been ejected by a unanimous Sangha—in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction—and who is disrespectful, who has not made amends, and who has not made friends, the nuns should correct her like this: ‘Venerable, this monk has been ejected by a unanimous Sangha in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction. He’s disrespectful, hasn’t made amends, and hasn’t made friends. Venerable, don’t take sides with this monk.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, she too is expelled and excluded from the community. The training rule on taking sides with one who has been ejected.
Expulsion 8: behaving inappropriately in eight ways
Pārājika 8. Aṭṭhavatthukāsikkhāpadaṁ
If, for the purpose of indulging in inappropriate sexual conduct, a lustful nun consents to a lustful man holding her hand and the edge of her robe, and she stands with him and chats with him and goes to a rendezvous with him and consents to him coming to her and enters a covered place with him and disposes her body for him for that purpose, she too is expelled and excluded from the community. The training rule having eight parts.
Venerables, the eight rules on expulsion have been recited. If a nun commits any one of them, she is no longer part of the community of nuns. As before, so after: she’s expelled and excluded from the community. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The offenses entailing expulsion are finished.
Venerables, these seventeen rules on suspension come up for recitation.
Ime kho panāyyāyo sattarasa saṅghādisesā dhammā uddesaṁ āgacchanti.
Suspension 1: taking legal action
Saṅghādisesa 1. Ussayavādikāsikkhāpadaṁ
If a nun takes legal action against a householder or a householder’s offspring or a slave or a worker or even toward a monastic or a wanderer, then that nun has committed an immediate offense entailing sending away and suspension.
If a nun, without getting permission from the king or the Sangha or a community or an association or a society, knowingly gives the full admission to a female criminal who is known as sentenced to death, then, except when it is allowable, that nun too has committed an immediate offense entailing sending away and suspension.
If a nun walks to the next inhabited area by herself or crosses a river by herself or spends the night apart by herself or lags behind her companions by herself, then that nun too has committed an immediate offense entailing sending away and suspension.
If a nun, without getting permission from the Sangha that did the legal procedure and without the consent of the community, readmits a nun who has been ejected by a unanimous Sangha in accordance with the Teaching and the Monastic Law and the Teacher’s instruction, then that nun too has committed an immediate offense entailing sending away and suspension.
If a lustful nun eats fresh or cooked food after receiving it directly from a lustful man, then that nun too has committed an immediate offense entailing sending away and suspension.
If a nun says, ‘Venerable, what can this man do to you, whether he has lust or not, if you’re without? Go on, venerable, receive it with your own hands and then eat whatever fresh or cooked food he gives you,’ then that nun too has committed an immediate offense entailing sending away and suspension.
If a nun acts as a matchmaker, conveying a man’s intention to a woman or a woman’s intention to a man, for marriage or for an affair, even if just a brief one, then that nun too has committed an immediate offense entailing sending away and suspension.
Suspension 8: making a groundless accusation out of anger
Saṅghādisesa 8. Duṭṭhadosasikkhāpadaṁ
If a nun who is angry and displeased groundlessly charges a nun with an offense entailing expulsion, aiming to make her leave the monastic life, and then after some time, whether she is questioned or not, it is clear that the legal issue is groundless, and she admits to her ill will, then that nun too has committed an immediate offense entailing sending away and suspension.
Suspension 9: making a groundless accusation out of anger, using a pretext
Saṅghādisesa 9. Aññabhāgiyasikkhāpadaṁ
If a nun who is angry and displeased, uses an unrelated legal issue as a pretext to charge a nun with an offense entailing expulsion, aiming to make her leave the monastic life, and then after some time, whether she is questioned or not, it is clear that the legal issue is unrelated and was used as a pretext, and she admits to her ill will, then that nun too has committed an immediate offense entailing sending away and suspension.
If a nun says in anger, ‘I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them,’ then the nuns should correct her like this: ‘Venerable, don’t say such things in anger, “I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.” Take delight, venerable; the Teaching is well proclaimed. Practice the spiritual life for the complete ending of suffering.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, then after the third announcement that nun too has committed an offense entailing sending away and suspension.
If a nun is angry because she has had a legal issue decided against her, saying, ‘The nuns are acting out of favoritism, ill will, confusion, and fear,’ then the nuns should correct her like this: ‘Venerable, just because you’re angry that you’ve had a legal issue decided against you, don’t say, “The nuns are acting out of favoritism, ill will, confusion, and fear.” Perhaps it’s you who are acting out of favoritism, ill will, confusion, and fear.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, then after the third announcement that nun too has committed an offense entailing sending away and suspension.
Yā pana bhikkhunī kismiñcideva adhikaraṇe paccākatā kupitā anattamanā evaṁ vadeyya: “chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo”ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: “māyye, kismiñcideva adhikaraṇe paccākatā kupitā anattamanā evaṁ avaca ‘chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo’ti, ayyā kho chandāpi gaccheyya, dosāpi gaccheyya, mohāpi gaccheyya, bhayāpi gaccheyyā”ti. Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
Suspension 12: inappropriate socializing
Saṅghādisesa 12. Pāpasamācārapaṭhamasikkhāpadaṁ
If nuns socialize, behave badly, have a bad reputation, are notorious, harass the Sangha of nuns, and hide each other’s offenses, then the nuns should correct them like this: ‘Sisters, you socialize, behave badly, have a bad reputation, are notorious, harass the Sangha of nuns, and hide each other’s offenses. Be secluded, venerables. The Sangha praises seclusion for the sisters.’ If those nuns continue as before, the nuns should press them up to three times to make them stop. If they then stop, all is well. If they do not stop, then after the third announcement those nuns too have committed an offense entailing sending away and suspension.
If a nun says, ‘Venerables, you should socialize. Don’t live separately. There are other nuns in the Sangha who have such behavior, reputation, and notoriety, and who harass the Sangha of nuns and hide each other’s offenses. The Sangha says nothing to them. It’s because of disrespect, contempt, impatience, and slander, and because you are weak that the Sangha says to you, “Sisters, you socialize, behave badly, have a bad reputation, are notorious, harass the Sangha of nuns, and hide each other’s offenses. Be secluded, venerables. The Sangha praises seclusion for the sisters,”’ then the nuns should correct her like this: ‘Venerable, don’t say such things: “Venerables, you should socialize. Don’t live separately. There are other nuns in the Sangha who have such behavior, reputation, and notoriety, and who harass the Sangha of nuns and hide each other’s offenses. The Sangha says nothing to them. It’s because of disrespect, contempt, impatience, and slander, and because you are weak that the Sangha says to you, ‘Sisters, you socialize, behave badly, have a bad reputation, are notorious, harass the Sangha of nuns, and hide each other’s offenses. Be secluded, venerables. The Sangha praises seclusion for the sisters,’”’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, then after the third announcement that nun too has committed an offense entailing sending away and suspension.
If a nun pursues schism in a united Sangha or persists in taking up a legal issue conducive to schism, the nuns should correct her like this: ‘Venerable, don’t pursue schism in the united Sangha or persist in taking up a legal issue conducive to schism. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, then after the third announcement that nun too has committed an offense entailing sending away and suspension.
That nun may have one, two, or three nuns who side with her and support her, and they may say, ‘Venerables, don’t correct this nun. She speaks in accordance with the Teaching and the training. And she speaks with our consent and approval. She knows about us and speaks for us, and we approve of this.’ The nuns should correct those nuns like this: ‘No, venerables, this nun speaks contrary to the Teaching and the training. And don’t consent to schism in the Sangha. Stay with the Sangha, for a united Sangha—in concord, in harmony, having a joint recitation—is at ease.’ If those nuns continue as before, the nuns should press them up to three times to make them stop. If they then stop, all is well. If they do not stop, then after the third announcement those nuns too have committed an offense entailing sending away and suspension.
Tassāyeva kho pana bhikkhuniyā bhikkhuniyo honti anuvattikā vaggavādikā ekā vā dve vā tisso vā, tā evaṁ vadeyyuṁ: “māyyāyo, etaṁ bhikkhuniṁ kiñci avacuttha dhammavādinī cesā bhikkhunī, vinayavādinī cesā bhikkhunī, amhākañcesā bhikkhunī chandañca ruciñca ādāya voharati, jānāti, no bhāsati, amhākampetaṁ khamatī”ti, tā bhikkhuniyo bhikkhunīhi evamassu vacanīyā: “māyyāyo, evaṁ avacuttha, na cesā bhikkhunī dhammavādinī, na cesā bhikkhunī vinayavādinī, māyyānampi saṅghabhedo ruccittha, sametāyyānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī”ti, evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tatheva paggaṇheyyuṁ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ. Iccetaṁ kusalaṁ. No ce paṭinissajjeyyuṁ, imāpi bhikkhuniyo yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
Suspension 16: being difficult to correct
Saṅghādisesa 16. Dubbacasikkhāpadaṁ
If a nun is difficult to correct, and she makes herself incorrigible when legitimately corrected by the nuns concerning the training rules that are recited, saying, ‘Venerables, don’t say anything to me, either good or bad, and I won’t say anything to you, either good or bad. Please refrain from correcting me,’ then the nuns should correct her like this: ‘Be easy to correct, venerable, not incorrigible. And please give legitimate correction to the nuns, and the nuns will do the same to you. For it’s in this way that the Buddha’s community has grown, that is, through mutual correction and mutual clearing of offenses.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, then after the third announcement that nun too has committed an offense entailing sending away and suspension.
If a nun who lives supported by a village or town is a corrupter of families and badly behaved, and her bad behavior has been seen and heard about, and the families corrupted by her have been seen and heard about, then the nuns should correct her like this: ‘Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.’ If she replies, ‘You’re acting out of favoritism, ill will, confusion, and fear. Because of this sort of offense, you only banish some, but not others,’ then the nuns should correct her like this: ‘No, venerable, the nuns are not acting out of favoritism, ill will, confusion, and fear. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, then after the third announcement that nun too has committed an offense entailing sending away and suspension.
Bhikkhunī paneva aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati kuladūsikā pāpasamācārā, tassā kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tāya duṭṭhāni dissanti ceva suyyanti ca, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: “ayyā, kho kuladūsikā pāpasamācārā, ayyāya kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyyāya, duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyyā imamhā āvāsā, alaṁ te idha vāsenā”ti. Evañca sā bhikkhunī bhikkhunīhi vuccamānā tā bhikkhuniyo evaṁ vadeyya: “chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo, tādisikāya āpattiyā ekaccaṁ pabbājenti ekaccaṁ na pabbājentī”ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: “māyyā, evaṁ avaca, na ca bhikkhuniyo chandagāminiyo, na ca bhikkhuniyo dosagāminiyo , na ca bhikkhuniyo mohagāminiyo, na ca bhikkhuniyo bhayagāminiyo, ayyā kho kuladūsikā pāpasamācārā, ayyāya kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyyāya duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyyā, imamhā āvāsā alaṁ te idha vāsenā”ti. Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
Venerables, the seventeen rules on suspension have been recited, nine being immediate offenses, eight after the third announcement. If a nun commits any one of them, she must undertake the trial period for a half-month toward both Sanghas. When this is completed, she is to be rehabilitated wherever there is a sangha of at least twenty nuns. If that nun is rehabilitated by a sangha of nuns of even one less than twenty, that nun is not rehabilitated and those nuns are blameworthy. This is the proper procedure. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on offenses entailing suspension is finished.
If a nun trades robes with a nun and then says, ‘Here’s your robe; give me that robe of mine. That which is yours is yours, and that which is mine is mine. Give me that, and take back what’s yours;’ and she just takes it or has it taken, she commits an offense entailing relinquishment and confession.
When a requisite belonging to the Sangha is designated for a specific purpose, if a nun exchanges it for something else, she commits an offense entailing relinquishment and confession.
When a requisite belonging to the Sangha is designated for a specific purpose and was asked for, if a nun exchanges it for something else, she commits an offense entailing relinquishment and confession.
When a collective requisite is designated for a specific purpose, if a nun exchanges it for something else, she commits an offense entailing relinquishment and confession.
When a collective requisite is designated for a specific purpose and was asked for, if a nun exchanges it for something else, she commits an offense entailing relinquishment and confession.
When a personal requisite is designated for a specific purpose and was asked for, if a nun exchanges it for something else, she commits an offense entailing relinquishment and confession. The first subchapter on almsbowls is finished.
If a nun carries out an exchange to get a heavy cloak, it is to be worth at most four kaṁsa coins. If she gets one in exchange that is worth more than that, she commits an offense entailing relinquishment and confession.
Garupāvuraṇaṁ pana bhikkhuniyā cetāpentiyā catukkaṁsaparamaṁ cetāpetabbaṁ. Tato ce uttari cetāpeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 12: getting an expensive light cloak in exchange
Nissaggiya pācittiya 12. Lahupāvuraṇasikkhāpadaṁ
If a nun carries out an exchange to get a light cloak, it is to be worth at most two-and-a-half kaṁsa coins. If she gets one in exchange that is worth more than that, she commits an offense entailing relinquishment and confession.
Lahupāvuraṇaṁ pana bhikkhuniyā cetāpentiyā aḍḍhateyyakaṁsaparamaṁ cetāpetabbaṁ. Tato ce uttari cetāpeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 13: keeping extra robe-cloth beyond ten days
Nissaggiya pācittiya 13. Kathinasikkhāpadaṁ
When her robe is finished and the robe season has ended, a nun should keep an extra robe for ten days at the most. If she keeps it longer than that, she commits an offense entailing relinquishment and confession.
Relinquishment and confession 14: staying apart from one’s robes
Nissaggiya pācittiya 14. Udositasikkhāpadaṁ
When her robe is finished and the robe season has ended, if a nun stays apart from her three robes even for a single day, except if the nuns have agreed, she commits an offense entailing relinquishment and confession.
Relinquishment and confession 15: keeping extra robe-cloth beyond a month
Nissaggiya pācittiya 15. Akālacīvarasikkhāpadaṁ
When her robe is finished and the robe season has ended, if out-of-season robe-cloth is offered to a nun, she may receive it if she wishes. If she receives it, she should quickly make a robe. If there is not enough cloth, but she is expecting more, she should keep it at most one month to make up the lack. If she keeps it longer than that, then even if she expects more cloth, she commits an offense entailing relinquishment and confession.
If a nun asks an unrelated male or female householder for a robe, except on an appropriate occasion, she commits an offense entailing relinquishment and confession. These are the appropriate occasions: her robes are stolen or her robes are lost.
Relinquishment and confession 17: accepting too many robes
Nissaggiya pācittiya 17. Tatuttarisikkhāpadaṁ
If an unrelated male or female householder invites that nun to take many robes, she should accept at most one sarong and one upper robe. If she accepts more than that, she commits an offense entailing relinquishment and confession.
Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya, santaruttaraparamaṁ tāya bhikkhuniyā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 18: requesting a fine robe from a fund
If a male or female householder has set aside a robe fund for an unrelated nun, thinking, ‘With this robe fund I will buy robe-cloth and give it to nun so-and-so;’ and if that nun, without first being invited, goes to them and specifies the kind of robe-cloth she wants, saying, ‘Please use this robe fund to buy such-and-such robe-cloth and then give it to me,’ and she does so because she wants something fine, she commits an offense entailing relinquishment and confession.
If two male or female householders have set aside separate robe funds for an unrelated nun, thinking, ‘With these separate robe funds we’ll buy separate robe-cloths and give them to nun so-and-so;’ and if that nun, without first being invited, goes to them and specifies the kind of robe-cloth she wants, saying, ‘Please put these separate robe funds together to buy such-and-such robe-cloth and then give it to me,’ and she does so because she wants something fine, she commits an offense entailing relinquishment and confession.
Relinquishment and confession 20: excessive prompting to get a robe
Nissaggiya pācittiya 20. Rājasikkhāpadaṁ
If a king, a king’s employee, a brahmin, or a householder sends a robe fund for a nun by messenger, saying, ‘Buy robe-cloth with this robe fund and give it to nun so-and-so,’ and the messenger goes to that nun and says, ‘Venerable, I have brought a robe fund for you. Please receive it,’ then that nun should reply, ‘We don’t receive robe funds, but we do receive allowable robe-cloth at the right time.’ If that messenger says, ‘Is there anyone who provides services for you?’ the nun, if she needs robe-cloth, should point out a monastery worker or a lay follower and say, ‘They provide services for the nuns.’ If the messenger instructs that service provider and then returns to the nun and says, ‘Venerable, I have instructed the service provider you pointed out. Please go to them at the right time and they’ll give you robe-cloth,’ then, if that nun needs robe-cloth, she should go to that service provider and prompt them and remind them two or three times, saying, ‘I need robe-cloth.’ If she then gets robe-cloth, all is well. If she does not get it, she should stand in silence for it at most six times. If she then gets robe-cloth, all is well. If she makes any further effort and then gets robe-cloth, she commits an offense entailing relinquishment and confession. If she does not get robe-cloth, she should go to the owners of that robe fund, or send a message, saying, ‘That nun hasn’t received any benefit from the robe fund you sent for her. Please recover what’s yours, or it might perish.’ This is the proper procedure. The second subchapter on robes is finished.
If a nun takes, has someone else take, or consents to gold, silver, or money being deposited for her, she commits an offense entailing relinquishment and confession.
If a nun exchanges an almsbowl with fewer than five mends for a new almsbowl, she commits an offense entailing relinquishment and confession. That nun should relinquish that almsbowl to a gathering of nuns. She should then be given the last almsbowl belonging to that gathering: ‘Nun, this bowl is yours. Keep it until it breaks.’ This is the proper procedure.
Yā pana bhikkhunī ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. Tāya bhikkhuniyā so patto bhikkhuniparisāya nissajjitabbo, yo ca tassā bhikkhuniparisāya pattapariyanto, so tassā bhikkhuniyā padātabbo: “ayaṁ te bhikkhuni patto yāvabhedanāya dhāretabbo”ti, ayaṁ tattha sāmīci.
Relinquishment and confession 25: storing the five tonics too long
Nissaggiya pācittiya 25. Bhesajjasikkhāpadaṁ
After being received, the tonics allowable for sick nuns—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If one uses them longer than that, one commits an offense entailing relinquishment and confession.
If a nun herself gives a robe to a nun, but then, in anger, takes it back or has it taken back, she commits an offense entailing relinquishment and confession.
If a male or female householder is having robe-cloth woven by weavers for an unrelated nun and, without first being invited, that nun goes to those weavers and specifies the kind of robe-cloth she wants, saying, ‘This robe-cloth that you are weaving for me, make it long and wide; make it closely woven, well-woven, well-stretched, well-scraped, and well-combed, and perhaps I will even give you a small gift,’ then, in saying that and afterwards giving them a small gift, even a bit of almsfood, she commits an offense entailing relinquishment and confession.
Relinquishment and confession 29: storing haste-cloth too long
Nissaggiya pācittiya 29. Accekacīvarasikkhāpadaṁ
When there are ten days left to the Kattika full moon that ends the first rainy-season residence and a haste-cloth is given to a nun, she may receive it if she regards it as urgent. She may then store it until the end of the robe season. If she stores it beyond that, she commits an offense entailing relinquishment and confession.
Dasāhānāgataṁ kattikatemāsikapuṇṇamaṁ bhikkhuniyā paneva accekacīvaraṁ uppajjeyya, accekaṁ maññamānāya bhikkhuniyā paṭiggahetabbaṁ, paṭiggahetvā yāva cīvarakālasamayaṁ nikkhipitabbaṁ. Tato ce uttari nikkhipeyya, nissaggiyaṁ pācittiyaṁ.
Relinquishment and confession 30: diverting an offering intended for the Sangha
Nissaggiya pācittiya 30. Pariṇatasikkhāpadaṁ
If a nun diverts to herself material support that she knows was intended for the Sangha, she commits an offense entailing relinquishment and confession. The third subchapter on almsbowls is finished.
Venerables, the thirty rules on relinquishment and confession have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The offenses entailing relinquishment and confession are finished.
If a nun slaps her genitals with the palm of her hand, she commits an offense entailing confession.
Talaghātake pācittiyaṁ.
Confession 4: using a dildo
Pācittiya 4. Jatumaṭṭhakasikkhāpadaṁ
If a nun uses a dildo, she commits an offense entailing confession.
Jatumaṭṭhake pācittiyaṁ.
Confession 5: intimate washing
Pācittiya 5. Udakasuddhikasikkhāpadaṁ
If a nun is cleaning herself with water, she may insert two finger joints at the most. If she goes further than that, she commits an offense entailing confession.
If a nun asks for or has someone else ask for raw grain, or she roasts it or has it roasted, or she pounds it or has it pounded, or she cooks it or has it cooked, and she then eats it, she commits an offense entailing confession.
If a nun disposes of feces or urine or trash or food scraps over a wall or over an encircling wall, or she has it disposed of in this way, she commits an offense entailing confession.
If a nun disposes of feces or urine or trash or food scraps on cultivated plants, or she has it disposed of in this way, she commits an offense entailing confession.
If a nun stands or talks alone with a man on a street or in a cul-de-sac or at an intersection, or she whispers in his ear or dismisses her companion nun, she commits an offense entailing confession.
If a nun visits families before the meal, sits down on a seat, and then departs without informing the owners, she commits an offense entailing confession.
If a nun visits families after the meal, and then sits down or lies down on a seat without asking permission of the owners, she commits an offense entailing confession.
Confession 17: putting out bedding without permission
Pācittiya 17. Anāpucchāsantharaṇasikkhāpadaṁ
If a nun visits families at the wrong time, puts out bedding without asking permission of the owners, or has it put out, and then sits down or lies down on it, she commits an offense entailing confession.
If a nun cries after repeatedly beating herself, she commits an offense entailing confession. The second subchapter on the dark of the night is finished.
The subchapter on nakedness Confession 21: bathing naked
Naggavaggo Pācittiya 21. Naggasikkhāpadaṁ
If a nun bathes naked, she commits an offense entailing confession.
Yā pana bhikkhunī naggā nahāyeyya, pācittiyaṁ.
Confession 22: making an oversize bathing robe
Pācittiya 22. Udakasāṭikasikkhāpadaṁ
If a nun is having a bathing robe made, it should be made the right size. This is the right size: four standard handspans long and two wide. If it exceeds that, it is to be cut down, and she commits an offense entailing confession.
If a nun, after unstitching a nun’s robe or having it unstitched, neither sews it herself nor makes any effort to have someone else sew it, and there were no obstacles, then, except if it was no more than four or five days, she commits an offense entailing confession.
If a nun is socializing with a householder or a householder’s offspring, the nuns should correct her like this: ‘Venerable, don’t socialize with householders or householders’ offspring. Be secluded, venerable. The Sangha praises seclusion for the sisters.’ If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, she commits an offense entailing confession.
If a nun goes wandering without a group of travelers where it is considered risky and dangerous within her own country, she commits an offense entailing confession.
If a nun goes wandering without a group of travelers where it is considered risky and dangerous outside her own country, she commits an offense entailing confession.
Confession 40: not wandering after the rainy season
Pācittiya 40. Cārikanapakkamanasikkhāpadaṁ
If a nun who has completed the rainy-season residence does not go wandering at least 65 to 80 kilometers, she commits an offense entailing confession. The fourth subchapter on lying down is finished.
If, when a nun is requested by a nun to resolve a legal issue, she agrees, but then neither resolves it nor makes any effort to resolve it, then, if there were no obstacles, she commits an offense entailing confession.
Confession 54: eating more after refusing an offer
Pācittiya 54. Pavāritasikkhāpadaṁ
If a nun, who has been invited to a meal, refuses an offer to eat more, and then eats fresh or cooked food, she commits an offense entailing confession.
If a nun who has completed the rainy-season residence does not invite correction from both Sanghas in regard to three things—what has been seen, heard, or suspected—she commits an offense entailing confession.
If a nun does not go to the instruction or to a formal meeting of the community, she commits an offense entailing confession.
Yā pana bhikkhunī ovādāya vā saṁvāsāya vā na gaccheyya, pācittiyaṁ.
Confession 59: not seeking the instruction
Pācittiya 59. Ovādūpasaṅkamanasikkhāpadaṁ
Every half-month a nun should seek two things from the Sangha of monks: asking it about the observance day and going to it for the instruction. If she lets the half-month pass, she commits an offense entailing confession.
Confession 60: getting medical treatment from a man
Pācittiya 60. Pasākhejātasikkhāpadaṁ
If a nun, alone with a man, without getting permission from the Sangha or a group, has an abscess or a wound situated on the lower part of her body ruptured by him, or split open, washed, anointed, bandaged, or unwrapped by him, she commits an offense entailing confession. The sixth subchapter on monasteries is finished.
Confession 64: ordaining a trained candidate without approval
Pācittiya 64. Dutiyasikkhamānasikkhāpadaṁ
If a nun gives the full admission to a trainee nun who has trained for two years in the six rules, but who has not been approved by the Sangha, she commits an offense entailing confession.
Confession 66: ordaining an untrained married girl
Pācittiya 66. Dutiyagihigatasikkhāpadaṁ
If a nun gives the full admission to a married girl who is more than twelve years old, but who has not trained for two years in the six rules, she commits an offense entailing confession.
Confession 67: ordaining a trained married girl without approval
Pācittiya 67. Tatiyagihigatasikkhāpadaṁ
If a nun gives the full admission to a married girl who is more than twelve years old and who has trained for two years in the six rules, but who has not been approved by the Sangha, she commits an offense entailing confession.
Confession 68: not guiding a disciple after ordination
Pācittiya 68. Paṭhamasahajīvinīsikkhāpadaṁ
If a nun gives the full admission to a disciple, and then, for the next two years, neither guides her nor has her guided, she commits an offense entailing confession.
Yā pana bhikkhunī sahajīviniṁ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya na anuggaṇhāpeyya, pācittiyaṁ.
Confession 69: not following a mentor
Pācittiya 69. Pavattinīnānubandhanasikkhāpadaṁ
If a nun does not follow the mentor who gave her the full admission for two years, she commits an offense entailing confession.
Yā pana bhikkhunī vuṭṭhāpitaṁ pavattiniṁ dve vassāni nānubandheyya, pācittiyaṁ.
Confession 70: not sending away a new disciple
Pācittiya 70. Dutiyasahajīvinīsikkhāpadaṁ
If a nun gives the full admission to a disciple, and then neither sends her away nor has her sent away at least 65 to 80 kilometers, she commits an offense entailing confession. The seventh subchapter on pregnant women is finished.
Confession 72: ordaining an untrained unmarried woman
Pācittiya 72. Dutiyakumāribhūtasikkhāpadaṁ
If a nun gives the full admission to an unmarried woman who is more than twenty years old, but who has not trained for two years in the six rules, she commits an offense entailing confession.
Confession 73: ordaining a trained unmarried woman without approval
Pācittiya 73. Tatiyakumāribhūtasikkhāpadaṁ
If a nun gives the full admission to an unmarried woman who is more than twenty years old and who has trained for two years in the six rules, but who has not been approved by the Sangha, she commits an offense entailing confession.
Confession 76: agreeing to stop ordaining, but then criticizing it
Pācittiya 76. Khiyyanadhammasikkhāpadaṁ
If a nun is told, ‘Venerable, you’ve given enough full admissions for now,’ and she consents, saying, ‘Fine,’ but then criticizes it afterwards, she commits an offense entailing confession.
If a nun tells a trainee nun, ‘If you give me a robe, venerable, I’ll give you the full admission,’ but she then neither gives her the full admission nor makes any effort to have her fully admitted, then, if there were no obstacles, she commits an offense entailing confession.
If a nun tells a trainee nun, ‘If you follow me for two years, venerable, I’ll give you the full admission,’ but she then neither gives her the full admission nor makes any effort to have her fully admitted, then, if there were no obstacles, she commits an offense entailing confession.
Confession 79: ordaining one who is difficult to live with
Pācittiya 79. Sokāvāsasikkhāpadaṁ
If a nun gives the full admission to a trainee nun who is socializing with men and boys and who is temperamental and difficult to live with, she commits an offense entailing confession.
Confession 80: ordaining without permission from family
Pācittiya 80. Ananuññātasikkhāpadaṁ
If a nun gives the full admission to a trainee nun who has not been given permission by her parents or her husband, she commits an offense entailing confession.
If a nun gives the full admission to two women in the same year, she commits an offense entailing confession. The eighth subchapter on unmarried women is finished.
Yā pana bhikkhunī ekaṁ vassaṁ dve vuṭṭhāpeyya, pācittiyaṁ. Kumāribhūtavaggo aṭṭhamo.
The subchapter on sunshades and sandals Confession 84: using sunshades and sandals
If a nun enters an inhabited area without wearing her chest wrap, she commits an offense entailing confession. The ninth subchapter on sunshades and sandals is finished.
Confession 101: lying down with one not fully ordained
Pācittiya 101. Paṭhamasahaseyyasikkhāpadaṁ
If a nun lies down more than two or three nights in the same sleeping place as a woman who is not fully ordained, she commits an offense entailing confession.
If a nun gives a teaching of more than five or six sentences to a man, except in the presence of a woman who understands, she commits an offense entailing confession.
If a nun tells a person who is not fully ordained about a nun’s grave offense, except if the nuns have agreed, she commits an offense entailing confession.
If a nun destroys a plant, she commits an offense entailing confession.
Bhūtagāmapātabyatāya pācittiyaṁ.
Confession 108: speaking evasively
Pācittiya 108. Aññavādakasikkhāpadaṁ
If a nun speaks evasively or harasses, she commits an offense entailing confession.
Aññavādake, vihesake pācittiyaṁ.
Confession 109: complaining
Pācittiya 109. Ujjhāpanakasikkhāpadaṁ
If a nun complains or criticizes, she commits an offense entailing confession.
Ujjhāpanake, khiyyanake pācittiyaṁ.
Confession 110: leaving furniture outside
Pācittiya 110. Paṭhamasenāsanasikkhāpadaṁ
If a nun takes a bed, a bench, a mattress, or a stool belonging to the Sangha and puts it out in the open or has it put out in the open, and she then departs without putting it away, having it put away, or informing anyone, she commits an offense entailing confession.
If a nun puts out bedding in a dwelling belonging to the Sangha, or has it put out, and she then departs without putting it away, having it put away, or informing anyone, she commits an offense entailing confession.
If, in a dwelling belonging to the Sangha, a nun arranges her sleeping place in a way that encroaches on a nun that she knows arrived there before her, with the intention that anyone who feels crowded will leave, and she does so only for this reason and no other, she commits an offense entailing confession.
If a nun sits down or lies down on a bed or a bench with detachable legs on an upper story in a dwelling belonging to the Sangha, she commits an offense entailing confession.
Confession 115: applying excessive materials to a large dwelling
Pācittiya 115. Mahallakavihārasikkhāpadaṁ
When a nun is building a large dwelling, then standing where there are no cultivated plants, she may apply two or three layers of roofing material, taking it as far as the doorcase and using it for fixing the door and for treating the window openings. If she applies more than that, even if she stands where there are no cultivated plants, she commits an offense entailing confession.
Confession 116: pouring water with living beings in it
Pācittiya 116. Sappāṇakasikkhāpadaṁ
If a nun pours water that she knows contains living beings onto grass or clay, or has it poured, she commits an offense entailing confession. The eleventh subchapter on plants is finished.
If a nun who is not sick eats more than one almsmeal at a public guesthouse, she commits an offense entailing confession.
Agilānāya bhikkhuniyā eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyaṁ.
Confession 118: eating in a group
Pācittiya 118. Gaṇabhojanasikkhāpadaṁ
If a nun eats in a group, except on an appropriate occasion, she commits an offense entailing confession. These are the appropriate occasions: she is sick; it is the robe-giving season; it is a time of making robes; she is traveling; she is on a boat; it is a big occasion; it is a meal given by a monastic.
Confession 119: accepting more than three bowlfuls
Pācittiya 119. Kāṇamātusikkhāpadaṁ
If a nun goes to a family and is invited to take cookies or crackers, she may accept two or three bowlfuls if she wishes. If she accepts more than that, she commits an offense entailing confession. If she accepts two or three bowlfuls, she should take it away and share it with the nuns. This is the proper procedure.
Bhikkhuniṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānāya bhikkhuniyā dvattipattapūrā paṭiggahetabbā. Tato ce uttari paṭiggaṇheyya, pācittiyaṁ. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhunīhi saddhiṁ saṁvibhajitabbaṁ, ayaṁ tattha sāmīci.
Confession 120: eating at the wrong time
Pācittiya 120. Vikālabhojanasikkhāpadaṁ
If a nun eats fresh or cooked food at the wrong time, she commits an offense entailing confession.
If a nun says to a nun, ‘Come, let’s go to the village or town for alms,’ and then, whether she has had food given to her or not, sends her away, saying, ‘Go away, I’m not comfortable talking or sitting with you, but only if I talk and sit by myself,’ and she does so only for this reason and no other, she commits an offense entailing confession.
The subchapter on visiting Confession 127: visiting families before a meal
Cārittavaggo Pācittiya 127. Cārittasikkhāpadaṁ
If a nun who has been invited to a meal visits families beforehand or afterwards without informing an available nun, except on an appropriate occasion, she commits an offense entailing confession. These are the appropriate occasions: it is the robe-giving season; it is a time of making robes.
Confession 128: accepting an invitation of more than four months
Pācittiya 128. Mahānāmasikkhāpadaṁ
A nun who is not sick may accept an invitation to ask for requisites for four months. If she accepts one beyond that limit, except if it is a further invitation or a permanent invitation, she commits an offense entailing confession.
Agilānāya bhikkhuniyā catumāsappaccayapavāraṇā sāditabbā aññatra punapavāraṇāya, aññatra niccapavāraṇāya. Tato ce uttari sādiyeyya, pācittiyaṁ.
Confession 129: going to see a mobilized army
Pācittiya 129. Uyyuttasenāsikkhāpadaṁ
If a nun goes to see an army, except if there is a suitable reason, she commits an offense entailing confession.
Confession 130: staying more than three days with an army
Pācittiya 130. Senāvāsasikkhāpadaṁ
If that nun has a reason for going to the army, she may stay with the army for two or three nights. If she stays longer than that, she commits an offense entailing confession.
Siyā ca tassā bhikkhuniyā kocideva paccayo senaṁ gamanāya, dirattatirattaṁ tāya bhikkhuniyā senāya vasitabbaṁ. Tato ce uttari vaseyya, pācittiyaṁ.
Confession 131: seeing an army in action
Pācittiya 131. Uyyodhikasikkhāpadaṁ
If a nun who is staying with an army for two or three nights goes to a battle, a troop review, a massing of the army, or a troop inspection, she commits an offense entailing confession.
The subchapter on fire Confession 137: lighting a fire
Jotivaggo Pācittiya 137. Jotisikkhāpadaṁ
If a nun who is not sick lights a fire to warm herself, or has one lit, except if there is a suitable reason, she commits an offense entailing confession.
If a nun bathes at intervals of less than a half-month, except on an appropriate occasion, she commits an offense entailing confession. These are the appropriate occasions: it is the two-and-a-half-month period of summer and the fever season, comprising the last one-and-a-half months of summer and the first month of the rainy season; she is sick; she is working; she is traveling; there is wind and rain.
When a nun gets a new robe, she should apply one of three kinds of stains: blue-green, mud color, or dark brown. If a nun uses a new robe without applying any of the three kinds of stains, she commits an offense entailing confession.
Confession 140: using assigned property that has not been relinquished
Pācittiya 140. Vikappanasikkhāpadaṁ
If a nun herself assigns the ownership of a robe to a monk, a nun, a trainee nun, a novice monk, or a novice nun, and she then uses it without the other first relinquishing it, she commits an offense entailing confession.
If a nun hides a nun’s bowl, robe, sitting mat, needle case, or belt, or she has it hidden, even just for a laugh, she commits an offense entailing confession.
If a nun says, ‘As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,’ then the nuns should correct her like this: ‘No, venerable, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.’ If that nun continues as before, the nuns should press her up to three times to make her give up that view. If she then gives it up, all is well. If she does not, she commits an offense entailing confession. The fourteenth subchapter on fire is finished.
Yā pana bhikkhunī evaṁ vadeyya: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. Sā bhikkhunī bhikkhunīhi evamassa vacanīyā: “māyye evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāyye antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti. Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, pācittiyaṁ. Jotivaggo cuddasamo.
The subchapter on view Confession 147: living with an ejected nun
If a nun lives, does formal meetings, or shares a sleeping place with a nun who she knows is saying such things, who has not made amends according to the rule, and who has not given up that view, she commits an offense entailing confession.
Confession 148: supporting a novice nun with a bad view
Pācittiya 148. Kaṇṭakasikkhāpadaṁ
Also if a novice nun says, ‘As I understand the Buddha’s Teaching, the things he calls obstacles are unable to obstruct one who indulges in them,’ then the nuns should correct her like this: ‘No, don’t misrepresent the Buddha, for it’s not good to misrepresent the Buddha. The Buddha would never say such a thing. In many discourses the Buddha has declared the obstacles to be obstructive and how they obstruct one who indulges in them.’ If that novice nun continues as before, she should be told: ‘From today on you may not refer to the Buddha as your teacher. And, unlike other novices, you can no longer share a sleeping place with the nuns for two or three nights. Go! Away with you!’ If a nun befriends that novice nun, or she is attended on by her, lives with her, or shares a sleeping place with her, even though she knows that she has been expelled in this way, she commits an offense entailing confession.
Samaṇuddesāpi ce evaṁ vadeyya: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā”ti. Sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: “māyye, samaṇuddese evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāyye, samaṇuddese antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā”ti. Evañca sā samaṇuddesā bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: “ajjatagge te, ayye, samaṇuddese na ceva so bhagavā satthā apadisitabbo, yampi caññā samaṇuddesā labhanti bhikkhunīhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi, cara pire, vinassā”ti. Yā pana bhikkhunī jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.
Confession 149: not accepting legitimate correction
Pācittiya 149. Sahadhammikasikkhāpadaṁ
If a nun, when legitimately corrected by the nuns, says, ‘I won’t practice this training rule until I’ve questioned a nun who is an expert on the Monastic Law,’ she commits an offense entailing confession. A nun who is training should understand, should question, should enquire. This is the proper procedure.
When the Monastic Code is being recited, if a nun says, ‘What’s the point of reciting these minor training rules, when they just lead to anxiety, oppression, and annoyance?’ then in disparaging the training rules, she commits an offense entailing confession.
During the half-monthly recitation of the Monastic Code, a nun might say, ‘Just now did I find out that this rule too has come down in the Monastic Code, is included in the Monastic Code, and comes up for recitation every half-month.’ If other nuns know that that nun has previously sat through at least two or three recitations of the Monastic Code, then that nun is not let off because of ignorance, and she is to be dealt with according to the rule. Further, she should be charged with deception: ‘It’s a loss for you that you don’t pay proper attention during the recitation of the Monastic Code.’ And for the act of deception, she commits an offense entailing confession.
Confession 155: intentionally making a nun anxious
Pācittiya 155. Sañciccasikkhāpadaṁ
If a nun intentionally makes a nun anxious, thinking, ‘In this way she will be ill at ease at least for a moment,’ and she does so only for this reason and no other, she commits an offense entailing confession.
If a nun eavesdrops on nuns who are arguing and disputing, thinking, ‘I’ll hear what they say,’ and she does so only for this reason and no other, she commits an offense entailing confession. The fifteenth subchapter on view is finished.
When the Sangha is in the middle of a discussion, if a nun gets up from her seat and leaves without first giving her consent, she commits an offense entailing confession.
If a nun gives out a robe as part of a unanimous Sangha and then criticizes it afterwards, saying, ‘The nuns are diverting the Sangha’s material support according to friendship,’ she commits an offense entailing confession.
If a nun picks up something precious or something regarded as precious, or she has it picked up, except within a monastery or inside a lodging, she commits an offense entailing confession. If she picks up something precious or something regarded as precious, or she has it picked up, within a monastery or inside a lodging, she should put it aside with the thought, ‘Whoever owns it will come and get it.’ This is the proper procedure.
Confession 163: making an inappropriate bed or bench
Pācittiya 163. Mañcapīṭhasikkhāpadaṁ
If a nun is having a new bed or bench made, it is to have legs eight standard fingerbreadths long below the lowest frame. If the legs exceed that, they are to be cut down, and she commits an offense entailing confession.
If a nun is having an itch-covering cloth made, it should be made the right size. This is the right size: four standard handspans long and two wide. If it exceeds that, it is to be cut down, and she commits an offense entailing confession.
If a nun has a robe made that is the standard robe size or larger, it is to be cut down, and she commits an offense entailing confession. This is the standard robe size: nine standard handspans long and six wide. The sixteenth subchapter on legitimate correction is finished.
Venerables, the one hundred and sixty-six rules on confession have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on offenses entailing confession is finished.
Venerables, these eight rules on acknowledgment come up for recitation.
Ime kho panāyyāyo aṭṭha pāṭidesanīyā dhammā uddesaṁ āgacchanti.
Acknowledgement 1: asking for ghee
Pāṭidesanīya 1. Sappiviññāpanasikkhāpadaṁ
If a nun who is not sick asks for ghee and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for oil and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for honey and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for syrup and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for fish and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for meat and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for milk and then eats it, she must acknowledge it: ‘I’ve done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
If a nun who is not sick asks for curd and then eats it, she must acknowledge it: ‘I have done a blameworthy and unsuitable thing that is to be acknowledged. I acknowledge it.’
Venerables, the eight rules on acknowledgment have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on offenses entailing acknowledgment is finished.
Venerables, the rules of training have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The chapter on training is finished.
Venerables, these seven principles for the settling of legal issues come up for recitation.
Ime kho panāyyāyo, satta adhikaraṇasamathā dhammā uddesaṁ āgacchanti.
The settling of legal issues 1
Adhikaraṇasamatha 1
Resolution face-to-face to be applied.
Sammukhāvinayo dātabbo.
The settling of legal issues 2
Adhikaraṇasamatha 2
Resolution through recollection to be granted.
Sativinayo dātabbo.
The settling of legal issues 3
Adhikaraṇasamatha 3
Resolution because of past insanity to be granted.
Amūḷhavinayo dātabbo.
The settling of legal issues 4
Adhikaraṇasamatha 4
Acting according to what has been admitted.
Paṭiññāya kāretabbaṁ.
The settling of legal issues 5
Adhikaraṇasamatha 5
Majority decision.
Yebhuyyasikā.
The settling of legal issues 6
Adhikaraṇasamatha 6
Further penalty.
Tassapāpiyasikā.
The settling of legal issues 7
Adhikaraṇasamatha 7
Covering over as if with grass.
Tiṇavatthārakoti.
Venerables, the seven principles for the settling of legal issues have been recited. In regard to this I ask you, ‘Are you pure in this?’ A second time I ask, ‘Are you pure in this?’ A third time I ask, ‘Are you pure in this?’ You are pure in this and therefore silent. I will remember it thus. The seven principles for the settling of legal issues are finished.
Venerables, the introduction has been recited; the eight rules on expulsion have been recited; the seventeen rules on suspension have been recited; the thirty rules on relinquishment and confession have been recited; the one hundred and sixty-six rules on confession have been recited; the eight rules on acknowledgment have been recited; the rules of training have been recited; the seven principles for the settling of legal issues have been recited. This much has come down and is included in the Monastic Code of the Buddha and comes up for recitation every half-month. In regard to this everyone should train in unity, in concord, without dispute.” The fourth recitation, in detail, is finished. The Monastic Code for nuns is finished. Homage to the Buddha, the Perfected One, the fully Awakened One.
