Go t a m i , t h o s e q u a l i t i e s o fw h i c h y o u w o u l d k n o w :‘ T h e s e q u a l i t i e s l e a d t o d i s p a s s i o n ,n o t p a s s i o n ;t o b e i n g u n f e t t e r e d ,n o t f e t t e r e d ;t o g e t t i n g r i d o f ,n o t h e a p i n g u p ;t o f e w w i s h e s ,n o t m a n y w i s h e s ;t o c o n t e n t m e n t ,n o t d i s c o n t e n t m e n t ;t o s e c l u s i o n ,n o t s o c i a l i z i n g ;t o a r o u s a l o f e n e r g y,n o t l a z i n e s s ;t o b e i n g e a s y t o s u p p o r t ,n o t h a r d t o s u p p o r t .’Yo u m a y d e f i n i t e l y h o l d :

‘ T h i s i s t h e D h a m m a .T h i s i s t h e V i n a y a .T h i s i s t h e t e a c h i n g o f t h e B u d d h a .’AN 8.53 Gotami Sutta

B H I K K H U N ĪP Ā T I M O K K H A

Pali text with English translation byThanissaro Bhikkhu

Compiled and edited by Bhikkhu Sujato,Bhikkhu Tapassi, Samaneri Jagariya, andMelanie Fritz

SANTIPADAp u b l i c a t i o n s

Santipada Publications, 2008

This work is licenced under the Creative CommonsAttribution-Noncommercial 2.5 AustraliaYou are free:to Share — to copy, distribute and transmit the workto Remix — to adapt the workUnder the following conditions:Attribution. You must attribute the work in themanner specified by the author or licensor (but not inany way that suggests that they endorse you or your useof the work).Noncommercial. You may not use this work forcommercial purposes.

The English translation of the main part of the text camewith the following copyright notice:Copyright © 2007 Thanissaro BhikkhuAccess to Insight edition © 2007 For free distribution.This work may be republished, reformatted, reprinted,and redistributed in any medium. It is the author's wish,however, that any such republication and redistributionbe made available to the public on a free and unrestrictedbasis and that translations and other derivative works beclearly marked as such.

Contents

1. Foreword 12. Sīmā 33. Confession 94. Preliminary duties 115. Bhikkhunī Pātimokkha 136. Passages for Inspiration 1017. Appendices

Uposatha for less than four bhikkhunis 109Requesting the Ovāda 110Pārisuddhi & Chanda 111 

F O R E W O R DThis edition of the Pali Bhikkhunī Pātimokkha isintended for practical usage by bhikkhunis. It aims toprovide the minimum of essential information for theperformance of the fortnightly uposatha.It was compiled for the occasion of the BhikkhuniSeminar 2008 at Santi Forest Monastery, Australia. Thisdefining event brought together Buddhist nuns from allover the world, both bhikkhunis and those interested intaking bhikkhuni ordination. While the focus was withthe Forest Tradition, representatives from all majortraditions attended.The uposatha, and especially the recitation of thedisciplinary code that forms the heart of the ceremony,is an outstanding feature of Buddhist monastic life. It isthe fundamental expression of unity and harmonywithin the monastic community. In the Theravadinschool, the monks regularly recite the pātimokkha byheart in Pali. Similar ceremonies are carried out in otherschools of Buddhism, using various languages. As thebhikkhuni community becomes established within theTheravada, the need grows for a convenient handbookthat can be used by bhikkhunis.This book does not attempt to explain the uposatha inits many aspects. A careful study of the Vinaya sources isneeded to understand the procedures and rules foundhere. Nor does it attempt to encompass all of theprocedural variants that have developed in differenttraditions. We present the procedures in their simplestform, which is usually based on the canonical Palisources; where the canon is silent we occasionally drawdetails from later sources. The end result is not identical

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in detail with any of the traditions as practiced incontemporary Theravadin lands, but it does not conflictwith any of them.Our main sources are as follows. For the pātimokkhatext, we used the Dvemātikāpāḷi from tipitaka.org; theEnglish translation is by Ven Thanissaro (available ataccesstoinsight.org), supplemented by K. R. Norman’stranslation for the Pali Text Society. We also consultedVen Ñāṇamoḷi’s translation, which has re-appeared inseveral reprints. The verse translations are either fromBhikkhu Bodhi’s Connected Discourses of the Buddha, orwere prepared by Kester Ratcliff. We have consultedThanissaro Bhikkhu’s Buddhist Monastic Code, andAriyesako and Nirodho’s A Bhikkhu Manual. Pali text forpassages apart from the pātimokkha itself have beensourced from various places, including the BuddhaJayanthi edition on the Journal of Buddhist Ethicswebsite. We have also used unpublished work on aspectsof bhikkhuni Vinaya supplied by Bhante Guṇaratana,Ayyā Tathāālokā, Ayyā Sudhammā, Ayyā Sudarshanā, andKester Ratcliff.Tremendous thanks go to all these scholars andpractitioners, who have made our work possible. Whilewe have tried to use the best quality sources at ourdisposal, the reader should know that we have not madea detailed critical study. Minor changes have been made,a few corrections, and some stylistic smoothing.All faults that remain are, of course, solely due to Mara.

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B O U N D A R I E SUposatha should be carried out with all bhikkhunis who arewithin the boundary. There are two kinds of boundaries: one forcarrying out a unified uposatha, another for not beingseparated from one’s robes. Here is how to set up a boundaryaccording to the Vinaya.

Abolition of Previous BoundariesIf there is an existing boundary in the area, it may be abolishedbefore setting up the new boundary.In abolishing the boundary, first the ‘not separated fromthree robes [boundary]’ should be abolished, afterwardsthe ‘shared communion boundary’ should be abolished.And this is how the ‘not separated from three robes[boundary]’ should be abolished. The Sangha should beinformed by a skilled and competent bhikkhuni:‘May the venerable Sangha listen. Whatever “notseparated from three robes [boundary]” has been agreedby the Sangha, if the Sangha is ready, the Sangha mayabolish that “not separated from three robes[boundary]”. This is the motion.‘May the venerable Sangha listen. Whatever “notseparated from three robes [boundary]” has been agreedby the Sangha, the Sangha abolishes that “not separatedfrom three robes [boundary]”. Whatever venerablesaccept the abolition of that “not separated from threerobes [boundary]” they remain silent. Whoever does notaccept, may they speak.‘The “not separated from three robes [boundary]” isabolished. The Sangha accepts, therefore it is silent. ThusI shall remember it.’

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S Ī M Ā

Sīmasamūhana

Sīmaṁ bhikkhave, samūhanantena paṭhama ticīvarenaavippavāso samūhantabbo. Pacchā samānasaṁvāsasīmāsamūhantabbā. Evañca pana bhikkhave ticīvarenaavippavāso samūhantabbo: vyattena bhikkhunāpaṭibalena saṅgho ñāpetabbo:

‘Suṇātu me ayye saṅgho: yo so saṅghena ticīvarenaavippavāso sammato, yadi saṅghassa pattakallaṁ, saṅghotaṁ ticīvarena avippavāsaṁ samūhaneyya. Esā ñatti.

‘Suṇātu me ayye saṅgho: yo so saṅghena ticīvarenaavippavāso sammato, saṅgho taṁ ticivarenaavippavāsaṁ samūhanti. Yassā ayyāya khamati etassāticīvarena avippavāsassa samugghāto, sā tuṇhassa; yassānakkhamati sā bhāseyya.

‘Samūhato so ticīvarena avippavāso. Khamati saṅghassatasmā tuṇhī evametaṁ dhārayāmī’ti.4

And this is how the ‘shared communion boundary’should be abolished. The Sangha should be informed by askilled and competent bhikkhuni:‘May the venerable Sangha listen. Whatever “sharedcommunion boundary” for a unified uposatha has beenagreed by the Sangha, if the Sangha is ready, the Sanghamay abolish that “shared communion boundary” for aunified uposatha. This is the motion.‘May the venerable Sangha listen. Whatever “sharedcommunion boundary” for a unified uposatha has beenagreed by the Sangha, the Sangha abolishes that “sharedcommunion boundary” for a unified uposatha. Whatevervenerables accept the abolition of that “sharedcommunion boundary” for a unified uposatha theyremain silent. Whoever does not accept, may they speak.‘The “shared communion boundary” for a unifieduposatha is abolished. The Sangha accepts, therefore it issilent. Thus I shall remember it.’

Agreeing on a New BoundaryI allow you to agree on a boundary. And this is how itshould be agreed:First the signs should be pointed out: a mountain-sign, arock-sign, a grove-sign, a tree-sign, a road-sign, ananthill-sign, a river-sign, a water-sign. When the signshave been pointed out, the Sangha should be informed bya skilled, competent bhikkhuni:‘May the venerable Sangha listen. The signs have beenpointed out all around. If the Sangha is ready, may theSangha agree on a “shared communion boundary” for aunified uposatha with these signs. This is the motion.

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Evañca pana bhikkhave samānasaṁvāsasīmāsamūhantabbā: vyattena bhikkhunā paṭibalena saṅghoñāpetabbo:‘Suṇātu me ayye, saṅgho. Yā sā saṅghena sīmā sammatāsamānasaṁvāsā ekuposathā, yadi saṅghassapattakallaṁ, saṅgho taṁ sīmaṁ samūhaneyyasamānasaṁvāsaṁ ekuposathaṁ. Esā ñatti.‘Suṇātu me ayye, saṅgho. Yā sā saṅghena sīmā sammatāsamānasaṁvāsā ekuposathā, saṅgho taṁ sīmaṁsamūhanti samānasaṁvāsaṁ ekuposathaṁ. Yassāayyāya khamati etissā sīmāya samānasaṁvāsāyaekuposathāya samugghāto, sā tuṇhassa; yassānakkhamati sā bhāseyya.‘Samūhatā sā sīmā saṅghena samānasaṁvāsāekuposathā. Khamati saṅghassa tasmā tuṇhi evametaṁdhārayāmī’ti.

SīmasammutiAnujānāmi, bhikkhave, sīmaṁ sammannituṁ. Evañcapana, bhikkhave, sammannitabbā:Paṭhamaṁ nimittā kittetabbā – pabbatanimittaṁ,pāsāṇanimittaṁ, vananimittaṁ, rukkhanimittaṁ,magganimittaṁ, vammikanimittaṁ, nadīnimittaṁ,udakanimittaṁ. Nimitte kittetvā byattena bhikkhunāpaṭibalena saṅgho ñāpetabbo –

‘Suṇātu me, ayye, saṅgho. Yāvatā samantā nimittākittitā. Yadi saṅghassa pattakallaṁ, saṅgho etehinimittehi sīmaṁ sammanneyya samānasaṁvāsaṁekuposathaṁ. Esā ñatti.6

‘May the venerable Sangha listen. The signs have beenpointed out all around. The Sangha agrees on a “sharedcommunion boundary” for a unified uposatha with thesesigns. Whatever venerables accept the agreement on a“shared communion boundary” for a unified uposathawith these signs, they remain silent. Whoever does notagree, may they speak.‘The “shared communion boundary” for a unifieduposatha with these signs has been agreed by the Sangha.The Sangha accepts, therefore it is silent. Thus I shallremember it.’

Agreeing on an Uposatha HallUposatha should be carried out in a place designated by theSangha for that purpose.‘May the venerable Sangha listen. If the Sangha is ready,may the Sangha agree on an Uposatha Hall buildingcalled “such & such”. This is the motion.‘May the venerable Sangha listen. The Sangha agrees onan Uposatha Hall building called “such & such”.Whatever venerables accept the agreement on anUposatha Hall building called “such & such”, they remainsilent. Whoever does not agree, may they speak.‘The Uposatha Hall building called “such & such” hasbeen agreed by the Sangha. The Sangha accepts,therefore it is silent. Thus I shall remember it.’

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‘Suṇātu me, ayye, saṅgho. Yāvatā samantā nimittākittitā. Saṅgho etehi nimittehi sīmaṁ sammannatisamānasaṁvāsaṁ ekuposathaṁ. Yassā ayyāya khamatietehi nimittehi sīmāya sammuti samānasaṁvāsāyaekuposathāya, sā tuṇhassa; yassā nakkhamati sābhāseyya.‘Sammatā sīmā saṅghena etehi nimittehisamānasaṁvāsā ekuposathā. Khamati saṅghassa, tasmātuṇhī, evametaṁ dhārayāmī’ti

Uposathagharasammuti

‘Suṇātu me, ayye, saṅgho. Yadi saṅghassa pattakallaṁ,saṅgho itthannāmaṁ vihāraṁ uposathāgāraṁsammanneyya. Esā ñatti.‘Suṇātu me, ayye, saṅgho. Saṅgho itthannāmaṁvihāraṁ uposathāgāraṁ sammannati. Yassā ayyāyakhamati itthannāmassa vihārassa uposathāgārassasammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.‘Sammato saṅghena itthannāmo vihāro uposathāgāraṁ.Khamati saṅghassa, tasmā tuṇhī, evametaṁdhārayāmī’’ti.

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C O N F E S S I O NBefore the pātimokkha, each bhikkhuni should confess toanother bhikkhuni all offences that she remembers. Thebhikkhunis should arrange their robes over their shoulders andthe junior should bow to the senior. The confessing bhikkhunishould mention both the name and the category of offence.Since the confession formula is done in different ways indifferent traditions, we simply provide an example in English.‘I have fallen into an offence of <pācittiya> for <eatingfood that was not offered>.’‘Venerable, do you see the offence?’‘Yes, I see it.’‘In the future, venerable, you should restrain yourself.’‘Sadhu, venerable, I will restrain myself.’ (3×)

Shared, Doubtful, and Multiple OffencesAn offence cannot be confessed with a bhikkhuni who has thesame offence. If a bhikkhuni without the same offence is notavailable before the uposatha then the following announcementshould be made (adapted for less than a Saṅgha and for nunsfrom the Uposathakkhandaka, pp.125-8). Then one can takepart in the pātimokkha. However, as soon as one has anopportunity one should confess to another nun who does nothave the same offence.‘Mayhaṁ ayye sabhāgaṁ āpattiṁ apannā, yadā suddhāanāpattikā bhavissati tadā taṁ āpajjiṁ paṭikarissāma.’‘We, venerable ladies, have a shared offence, whensomeone who is pure, without offence, comes to be, thenwe will make amends.’

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For doubt about an offence:‘Ahaṁ ayye āpattiṁ vematikā yadā nibbematikābhavissati tadā taṁ āpajjiṁ paṭikarissāmi.’‘I, venerable, have doubt about an offence. When I cometo be without doubt then I will make amends.’

For doubt about a shared offence:‘Mayhaṁ ayye sabhāgaṁ āpattiṁ vematikā yadānibbematikā bhavissati tadā taṁ āpajjiṁ paṭikarissāma.’‘We, venerable, have doubt about a shared offence. Whenwe come to be without doubt then we will make amends.’

For multiple offences:If one cannot remember specific occasions but knows that onehas committed that offence many times then perhaps it isacceptable to confess ‘many’ and then if one later remembersany more specific occasions when one committed that offencethen to also confess them later. ‘Many’ is ‘sambahulā’. Perhapsthe most relevant acknowledgements for bhikkhunīs who arenew to practicing the Vinaya would be these:‘Mayhaṁ ayye sambahulā sabhāgāya āpattiyo āpannāyadā suddhā anāpattikā bhavissati tadā tā āpattiyopaṭikarissāma.’‘We, venerable, have committed many shared offences.When a pure one without offence comes to be then wewill make amends.’‘Mayhaṁ ayye sambahulā āpattiyo vematikā yadānibbematikā bhavissati tadā tā āpattiyo paṭikarissāma.’‘We, venerable ladies, have doubts about many offences.When we come to be without doubt then we will makeamends.’

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Homage to the Blessed, Noble, and Perfectly Enlightened One

To be Done BeforehandSweeping, a lamp, water, together with seats.These are called the things to be done beforehand for theuposatha.

Preliminary DutiesConsent, purity, announcing the season, countingbhikkhunis, the Ovada.These are called the preliminary duties for the uposatha.

Factors of the Appropriate TimeUposatha; all the bhikkhunis have arrived for the formalproceeding; none have shared offences; and there are noindividuals to be avoided.This is called the appropriate time.

[Elder Bhikkhuni] Having completed what should be donebeforehand and the preliminary duties, with the assent of theBhikkhuni Sangha, one and all, with offences confessed, I invitethe recitation of the patimokkha.

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Namo Tassa Bhagavato Arahato Sammāsambuddhassa

PubbakaraṇaṃSammajjanī padīpo ca, udakaṃ āsanena ca.Uposathassa etāni, ‘pubbakaraṇa’nti vuccati.

PubbakiccaṃChanda, pārisuddhi, utukkhānaṃ, bhikkhunigaṇanā caovādo.Uposathassa etāni, ‘pubbakicca’nti vuccati.

Pattakalla-aṅgāUposatho, yāvatikā ca bhikkhunī kammappattā;Sabhāgāpattiyo ca na vijjanti;Vajjanīyā ca puggalā tasmiṃ na honti.‘Pattakalla’nti vuccati.

Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassasamaggassa bhikkhunisaṅghassa anumatiyā pātimokkhaṃuddisituṃ ārādhanaṃ karoma.

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T H E T E X T O F T H EB H I K K H U N I P A T I M O K K H AThe Recitation of the Introduction

Venerable, let the Sangha hear me. Today is the uposathaof the fifteenth day. If the proper time has come for theSangha, the Sangha should carry out the patimokkha.What is the preliminary duty for the Sangha?Venerables, you should announce your purity. I shallrecite the patimokkha. Let all of us being [present] listenand attend carefully.Whoever has an offence should reveal it. There beingno offence, silence should be kept. I shall know by theirsilence that the venerables are pure. Just as onequestioned individually would have an answer; in thesame way, when (the patimokkha) is proclaimed up tothe third time in such an assembly as this, should anybhikkhuni not reveal an offence that she remembers, thisis a conscious lie for her. Venerables, a conscious lie hasbeen pronounced by the Blessed One to be an obstructingmatter. Therefore any offence which exists is to berevealed by a bhikkhuni, who having committed anoffence, remembers it and looks for purification. Whenrevealed, it is good for her.Recited, venerables is the introduction.Herein I ask the venerables: 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?The venerables are pure in this; therefore they are silent.So I remember it.

The introduction is finished.13

B H I K K H U N Ī P Ā T I M O K K H A P Ā Ḷ I

NidānuddesoSuṇātu me ayye saṅgho, ajjuposatho pannaraso, yadisaṅghassa pattakallaṃ, saṅgho uposathaṃ kareyya,pātimokkhaṃ uddiseyya.Kiṃ saṅghassa pubbakiccaṃ? Pārisuddhiṃ ayyāyoārocetha, pātimokkhaṃ uddisissāmi, taṃ sabbāva santāsādhukaṃ suṇoma manasi karoma.

Yassā siyā āpatti, sā āvikareyya, asantiyā āpattiyā tuṇhībhavitabbaṃ, tuṇhībhāvena kho panāyyāyo,‘‘parisuddhā’’ti vedissāmi. Yathā kho panapaccekapuṭṭhassā veyyākaraṇaṃ hoti, evamevaṃevarūpāya parisāya yāvatatiyaṃ anusāvitaṃ hoti. Yāpana bhikkhunī yāvatatiyaṃ anusāviyamāne saramānāsantiṃ āpattiṃ nāvikareyya, sampajānamusāvādassāhoti. Sampajānamusāvādo kho panāyyāyo, antarāyikodhammo vutto bhagavatā, tasmā saramānāyabhikkhuniyā āpannāya visuddhāpekkhāya santī āpattiāvikātabbā, āvikatā hissā phāsu hoti.

Uddiṭṭhaṃ kho, ayyāyo, nidānaṃ.Tatthāyyāyo pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.Nidānaṃ niṭṭhitaṃ.

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The Recitation of the Section on DefeatHerein these eight matters entailing defeat come up forrecitation.1. Should any bhikkhuni willingly engage in thesexual act, even with a male animal, she is defeated andno longer in communion.2. Should any bhikkhuni, in the manner ofstealing, take what is not given from an inhabited area orfrom the wilderness — just as when, in the taking of whatis not given, kings arresting the criminal would flog,imprison, or banish her, saying, ‘You are a robber, you area fool, you are benighted, you are a thief ’ — a bhikkhuniin the same way taking what is not given is defeated andno longer in communion.3. Should any bhikkhuni intentionally deprive ahuman being of life, or search for an assassin for her, orpraise the advantages of death, or incite her to die (thus):‘My good man, what use is this wretched, miserable lifeto you? Death would be better for you than life,’ or withsuch an idea in mind, such a purpose in mind, should invarious ways praise the advantages of death or incite herto die, she also is defeated and no longer in communion.4. Should any bhikkhuni, without directknowledge, boast of a superior human state, a truly nobleknowledge and vision as present in herself, saying, ‘Thusdo I know; thus do I see,’ such that regardless of whetheror not she is cross-examined on a later occasion, she —being remorseful and desirous of purification — mightsay, ‘Venerables, not knowing, I said I know; not seeing, Isaid I see — vainly, falsely, idly,’ unless it was from over-estimation, she also is defeated and no longer incommunion.

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PārājikuddesoTatrime aṭṭha pārājikā dhammā uddesaṃ āgacchanti.

1. Yā pana bhikkhunī chandaso methunaṃdhammaṃ paṭiseveyya, antamaso tiracchānagatenapi,pārājikā hoti asaṃvāsā.2. Yā pana bhikkhunī gāmā vā araññā vā adinnaṃtheyyasaṅkhātaṃ ādiyeyya, yathārūpe adinnādānerājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vāpabbājeyyuṃ vā corāsi bālāsi mūḷhāsi thenāsīti,tathārūpaṃ bhikkhunī adinnaṃ ādiyamānā ayampipārājikā hoti asaṃvāsā.3. Yā pana bhikkhunī sañcicca manussaviggahaṃjīvitā voropeyya, satthahārakaṃ vāssa pariyeseyya,maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vāsamādapeyya ‘ambho purisa, kiṃ tuyhiminā pāpakenadujjīvitena, mataṃ te jīvitā seyyo’ti, iti cittamanācittasaṅkappā anekapariyāyena maraṇavaṇṇaṃ vāsaṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampipārājikā hoti asaṃvāsā.4. Yā pana bhikkhunī anabhijānaṃuttarimanussadhammaṃ attupanāyikaṃalamariyañāṇadassanaṃ samudācareyya ‘iti jānāmi, itipassāmī’ti, tato aparena samayena samanuggāhīyamānāvā asamanuggāhīyamānā vā āpannā visuddhāpekkhāevaṃ vadeyya ‘ajānamevaṃ, ayye, avacaṃ jānāmi,apassaṃ passāmi, tucchaṃmusā vilapin’ti, aññatraadhimānā, ayampi pārājikā hoti asaṃvāsā.

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5. Should any bhikkhuni, lusting, consent to alusting man’s rubbing, rubbing up against, taking hold of,touching, or fondling (her) below the collar-bone andabove the circle of the knees, she also is defeated and nolonger in communion for being ‘one above the circle ofthe knees.’6. Should any bhikkhuni, knowing that (another)bhikkhuni has fallen into an act (entailing) defeat,neither accuse her herself nor inform the group, andthen — whether she (the other bhikkhuni) is still alive orhas died, has been expelled or gone over to another sect— she (this bhikkhuni) should say, ‘Even before,venerables, I knew of this bhikkhuni that “This sister is ofsuch-and-such a sort,” and I didn’t accuse her myself nordid I inform the group,’ then she also is defeated and nolonger in communion for being ‘one who concealed afault.’7. Should any bhikkhuni follow a bhikkhususpended by a Community (of bhikkhus) acting inharmony, in line with the Dhamma, in line with theVinaya, in line with the teacher’s instructions, and he isdisrespectful, has not made amends, has broken off hisfriendship (with the bhikkhus), the bhikkhunis shouldadmonish her thus: ‘Venerable, that bhikkhu has beensuspended by a community acting harmony in line withthe Dhamma, in line with the Vinaya, in line with theteacher’s instructions. He is disrespectful, he has notmade amends, he has broken off his friendship. Do notfollow him, venerable.’And should that bhikkhuni, admonished thus by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then she also is defeated and nolonger in communion for being ‘a follower of asuspended (bhikkhu).’17

5. Yā pana bhikkhunī avassutā avassutassapurisapuggalassa, adhakkhakaṃ ubbhajāṇumaṇḍalaṃāmasanaṃ vā parāmasanaṃ vā gahaṇaṃ vā chupanaṃ vāpaṭipīḷanaṃ vā sādiyeyya, ayampi pārājikā hoti asaṃvāsāubbhajāṇumaṇḍalikā.6. Yā pana bhikkhunī jānaṃ pārājikaṃ dhammaṃajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodeyya, nagaṇassa āroceyya, yadā ca sā ṭhitā vā assa cutā vā nāsitāvā avassaṭā vā, sā pacchā evaṃ vadeyya ‘pubbevāhaṃ,ayye, aññāsiṃ etaṃ bhikkhuniṃ “evarūpā ca evarūpā casā bhaginī”’ti, no ca kho attanā paṭicodessaṃ, na gaṇassaārocessa’nti, ayampi pārājikā hoti asaṃvāsāvajjappaṭicchādikā.

7. Yā pana bhikkhunī samaggena saṅghenaukkhittaṃ bhikkhuṃ dhammena vinayenasatthusāsanena anādaraṃ appaṭikāraṃ akatasahāyaṃtamanuvatteyya, sā bhikkhunī bhikkhunīhi evamassavacanīyā ‘eso kho, ayye, bhikkhu samaggena saṅghenaukkhitto, dhammena vinayena satthusāsanena anādaroappaṭikāro akatasahāyo, māyye, etaṃ bhikkhuṃanuvattī’ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyaṃ cesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ, no ce paṭinissajjeyya, ayampi pārājikā hotiasaṃvāsā ukkhittānuvattikā.

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8. Should any bhikkhuni, lusting, consent to alusting man’s taking hold of her hand or touching theedge of her outer robe, or should she stand with him orconverse with him or go to a rendezvous with him, orshould she consent to his approaching her, or should sheenter a hidden place with him, or should she dispose herbody to him — (any of these) for the purpose of thatunrighteous act — then she also is defeated and nolonger in communion for ‘eight grounds.’Recited, venerables, are the eight matters entailingdefeat. If a bhikkhuni has commited one or other ofthese offences, she is no longer allowed to [live in]communion with bhikkhunis; as [she was] before[ordination] so [she is] after [the confession of theoffence]; she becomes defeated, not in communion.Herein I ask the venerables: 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?The venerables are pure in this; therefore they are silent.So I remember it.

The section on defeat is finished.

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8. Yā pana bhikkhunī avassutā avassutassapurisapuggalassa hatthaggahaṇaṃ vā sādiyeyya,saṅghāṭikaṇṇaggahaṇaṃ vā sādiyeyya, santiṭṭheyya vā,sallapeyya vā, saṅketaṃ vā gaccheyya, purisassa vāabbhāgamanaṃ sādiyeyya, channaṃ vā anupaviseyya,kāyaṃ vā tadatthāya upasaṃhareyya etassaasaddhammassa paṭisevanatthāya, ayampi pārājikā hotiasaṃvāsā aṭṭhavatthukā.

Uddiṭṭhā kho, ayyāyo, aṭṭha pārājikā dhammā. Yesaṃbhikkhunī aññataraṃ vā aññataraṃ vā āpajjitvā nalabhati bhikkhunīhi saddhiṃ saṃvāsaṃ yathā pure,tathā pacchā, pārājikā hoti asaṃvāsā.

Tatthāyyāyo, pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.Pārājikaṃ niṭṭhitaṃ.

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The Recitation of the Section [Entailing]Initial and Subsequent [Meetings] of theCommunityNow, venerables, these seventeen matters [entailing]initial and subsequent [meetings] of the communitycome up for recitation.1. Should any bhikkhuni start a legal case against ahouseholder, a householder’s son, a slave, or a worker, oreven against a wandering contemplative: this bhikkhuni,as soon as she has fallen into the first act of offence, is tobe (temporarily) driven out, and it entails initial andsubsequent meetings of the Community.2. Should any bhikkhuni knowingly ordain awoman thief sentenced to death, without havingobtained permission from the king or the Community orthe (governing) council or the (governing) committee orthe (governing) guild — unless the woman is allowable(i.e., already ordained in another sect or with otherbhikkhunis) — this bhikkhuni, also, as soon as she hasfallen into the first act of offence, is to be (temporarily)driven out, and it entails initial and subsequent meetingsof the Community.3. Should any bhikkhuni go among villages aloneor go to the other shore of a river alone or stay away for anight alone or fall behind her companion(s) alone: thisbhikkhuni, also, as soon as she has fallen into the first actof offence, is to be (temporarily) driven out, and it entailsinitial and subsequent meetings of the Community.4. Should any bhikkhuni — without havingobtained permission from the Community whoperformed the act, without knowing the desire of thegroup — restore a bhikkhuni whom a Community actingharmony in line with the Dhamma, in line with the

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Saṅghādisesuddeso

Ime kho panāyyāyo sattarasa saṅghādisesā dhammāuddesaṃ āgacchanti.

1. Yā pana bhikkhunī ussayavādikā vihareyyagahapatinā vā gahapatiputtena vā dāsena vākammakārena vā antamaso samaṇaparibbājakenāpi,ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.2. Yā pana bhikkhunī jānaṃ coriṃ vajjhaṃviditaṃ anapaloketvā rājānaṃ vā saṅghaṃ vā gaṇaṃ vāpūgaṃ vā seṇiṃ vā, aññatra kappā vuṭṭhāpeyya, ayampibhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.

3. Yā pana bhikkhunī ekā vā gāmantaraṃgaccheyya, ekā vā nadīpāraṃ gaccheyya, ekā vā rattiṃvippavaseyya, ekā vā gaṇamhā ohiyeyya, ayampibhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.4. Yā pana bhikkhunī samaggena saṅghenaukkhittaṃ bhikkhuniṃ dhammena vinayenasatthusāsanena anapaloketvā kārakasaṅghaṃ, anaññāyagaṇassa chandaṃ osāreyya, ayampi bhikkhunīpaṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.

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Vinaya, in line with the teacher’s instructions, hassuspended: this bhikkhuni, also, as soon as she has falleninto the first act of offence, is to be (temporarily) drivenout, and it entails initial and subsequent meetings of theCommunity.5. Should any bhikkhuni, lusting, having receivedstaple or non-staple food from the hand of a lusting man,consume or chew it: this bhikkhuni, also, as soon as shehas fallen into the first act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.6. Should any bhikkhuni say, ‘What does it matterto you whether this man is lusting or not, when you arenot lusting? Please, venerable, take what the man isgiving — staple or non-staple food — with your own handand consume or chew it’: this bhikkhuni, also, as soon asshe has fallen into the first act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.7. Should any bhikkhuni engage in conveying aman’s intentions to a woman or a woman’s intentions toa man, proposing marriage or paramourage — even ifonly for a momentary liaison: this bhikkhuni, also, assoon as she has fallen into the first act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.8. Should any bhikkhuni, malicious, angered,displeased, charge a (fellow) bhikkhuni with anunfounded case involving defeat, (thinking), ‘Surely withthis I may bring about her fall from the celibate life,’ thenregardless of whether or not she is cross-examined on alater occasion, if the issue is unfounded and thebhikkhuni confesses her anger: this bhikkhuni, also, assoon as she has fallen into the first act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.23

5. Yā pana bhikkhunī avassutā avassutassapurisapuggalassa hatthato khādanīyaṃ vā, bhojanīyaṃvā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā,ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.6. Yā pana bhikkhunī evaṃ vadeyya ‘‘kiṃ te, ayye,eso purisapuggalo karissati avassuto vā anavassuto vā,yato tvaṃ anavassutā, iṅgha, ayye, yaṃ te esopurisapuggalo deti khādanīyaṃ vā bhojanīyaṃ vā, taṃtvaṃ sahatthā paṭiggahetvā khāda vā bhuñja vā’’ti,ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.7. Yā pana bhikkhunī sañcarittaṃ samāpajjeyyaitthiyā vā purisamatiṃ, purisassa vā itthimatiṃ,jāyattane vā jārattane vā antamaso taṅkhaṇikāyapi,ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.

8. Yā pana bhikkhunī bhikkhuniṃ duṭṭhā dosāappatītā amūlakena pārājikena dhammenaanuddhaṃseyya ‘‘appeva nāma naṃ imamhābrahmacariyā cāveyya’’nti, tato aparena samayenasamanuggāhīyamānā vā asa manuggāhīyamānā vāamūlakañceva taṃ adhikaraṇaṃ hoti, bhikkhunī cadosaṃ patiṭṭhāti, ayampi bhikkhunī paṭhamāpattikaṃdhammaṃ āpannā nissāraṇīyaṃ saṅghādisesaṃ.

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9. Should any bhikkhuni, malicious, angered,displeased, using as a mere ploy an aspect of an issue thatpertains otherwise, charge a bhikkhuni with a caseinvolving defeat, (thinking), ‘Surely with this I may bringabout her fall from the celibate life,’ then regardless ofwhether or not she is cross-examined on a later occasion,if the issue pertains otherwise, an aspect used as a mereploy, and the bhikkhuni confesses her anger: thisbhikkhuni, also, as soon as she has fallen into the first actof offence, is to be (temporarily) driven out, and it entailsinitial and subsequent meetings of the Community.10. Should any bhikkhuni, angry and displeased,say, ‘I repudiate the Buddha, I repudiate the Dhamma, Irepudiate the Sangha, I repudiate the Training. Sincewhen were the Sakyan-daughter contemplatives the onlycontemplatives? There are other contemplatives who areconscientious, scrupulous, and desirous of training. I willpractice the holy life in their company,’ the bhikkhunisshould admonish her thus: ‘Venerable, don’t — angry anddispleased — say, “I repudiate the Buddha, I repudiate theDhamma, I repudiate the Sangha, I repudiate theTraining. Since when were the Sakyan-daughtercontemplatives the only contemplatives? There are othercontemplatives who are conscientious, scrupulous, anddesirous of training. I will practice the holy life in theircompany.” Take delight, venerable. The Dhamma is well-expounded. Follow the holy life for the right ending ofsuffering.’And should that bhikkhuni, admonished thus by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then this bhikkhuni, also, as soonas she has fallen into the third act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.25

9. Yā pana bhikkhunī bhikkhuniṃ duṭṭhā dosāappatītā aññabhāgiyassa adhikaraṇassa kiñcidesaṃlesamattaṃ upādāya pārājikena dhammenaanuddhaṃseyya ‘‘appeva nāma naṃ imamhābrahmacariyā cāveyya’’nti, tato aparena samayenasamanuggāhīyamānā vā asamanuggāhīyamānā vāaññabhāgiyañceva taṃ adhikaraṇaṃ hoti. Kocidesolesamatto upādinno, bhikkhunī ca dosaṃ patiṭṭhāti,ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannānissāraṇīyaṃ saṅghādisesaṃ.10. Yā pana bhikkhunī kupitā anattamanā evaṃvadeyya ‘‘buddhaṃ paccācikkhāmi dhammaṃpaccācikkhāmi, saṅghaṃ paccācikkhāmi, sikkhaṃpaccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyosakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikāsikkhākāmā, tāsāhaṃ santike brahmacariyaṃcarissāmī’’ti. Sā bhikkhunī bhikkhunīhi evamassavacanīyā ‘‘māyye kupitā anattamanā evaṃ avaca‘buddhaṃ paccācikkhāmi, dhammaṃ paccācikkhāmi,saṅghaṃ paccācikkhāmi, sikkhaṃ paccācikkhāmi,kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro,santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā,tāsāhaṃ santike brahmacariyaṃ carissāmī’ti,abhiramāyye, svākkhāto dhammo, cara brahmacariyaṃsammā dukkhassa antakiriyāyā’’ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ, no ce paṭinissajjeyya, ayampi bhikkhunīyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.

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11. Should any bhikkhuni, turned down in even atrifling issue, angry and displeased, say, ‘The bhikkhunisare prejudiced by favoritism, prejudiced by aversion,prejudiced by delusion, prejudiced by fear,’ thebhikkhunis should admonish her thus: ‘Venerable, don’t— turned down in even a trifling issue, angry anddispleased — say, “The bhikkhunis are prejudiced byfavoritism, prejudiced by aversion, prejudiced bydelusion, prejudiced by fear.” It may be that you,venerable, are prejudiced by favoritism, prejudiced byaversion, prejudiced by delusion, prejudiced by fear.’And should that bhikkhuni, admonished thus by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then this bhikkhuni, also, as soonas she has fallen into the third act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.12. In case bhikkhunis are living entangled,depraved in their conduct, depraved in their reputation,depraved in their notoriety (depraved in theirlivelihood), exasperating the Bhikkhuni Community,hiding one another’s faults, the bhikkhunis shouldadmonish them thus: ‘The sisters are living entangled,depraved in their conduct, depraved in their reputation,depraved in their notoriety. Split up (your group),venerables. The Community recommends isolation forthe sisters.’And should those bhikkhunis, thus admonished, persistas before, the bhikkhunis are to rebuke them up to threetimes so as to desist. If while being rebuked up to threetimes by the bhikkhunis they desist, that is good. If theydo not desist, then these bhikkhunis, also, as soon as theyhave fallen into the third act of offence, are to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.27

11. Yā pana bhikkhunī kismiñcideva adhikaraṇepaccākatā kupitā anattamanā evaṃ vadeyya‘‘chandagāminiyo ca bhikkhuniyo, dosagāminiyo cabhikkhuniyo, mohagāminiyo ca bhikkhuniyo,bhayagāminiyo ca bhikkhuniyo’’ti, sā bhikkhunībhikkhunīhi evamassa vacanīyā ‘‘māyye, kismiñcidevaadhikaraṇe paccākatā kupitā anattamanā evaṃ avaca‘chandagāminiyo ca bhikkhuniyo, dosagāminiyo cabhikkhuniyo, mohagāminiyo ca bhikkhuniyo,bhayagāminiyo ca bhikkhuniyo’ti, ayyā kho chandāpigaccheyya, dosāpi gaccheyya, mohāpi gaccheyya,bhayāpi gaccheyyā’’ti.Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ, no ce paṭinissajjeyya, ayampi bhikkhunīyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.12. Bhikkhuniyo paneva saṃsaṭṭhā viharantipāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassavihesikā aññamaññissā vajjappaṭicchādikā, tābhikkhuniyo bhikkhunīhi evamassu vacanīyā ‘‘bhaginiyokho saṃsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokābhikkhunisaṅghassa vihesikā aññamaññissāvajjappaṭicchādikā, viviccathāyye, vivekaññevabhaginīnaṃ saṅgho vaṇṇetī’’ti.

Evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tathevapaggaṇheyyuṃ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyyuṃ, iccetaṃkusalaṃ, no ce paṭinissajjeyyuṃ, imāpi bhikkhuniyoyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.28

13. Should any bhikkhuni say (to the bhikkhuniscriticized in the preceding case), ‘Live entangled,venerables. Don’t live separately. There are otherbhikkhunis in the Community with the same conduct,the same reputation, the same notoriety, exasperatingthe Bhikkhuni Community, hiding one another’s faults,but the Community doesn’t say anything to them. It’ssimply because of your weakness that the Community —with contempt, scorn, intolerance, and threats — says,‘The sisters are living entangled, depraved in theirconduct, depraved in their reputation, depraved in theirnotoriety. Split up (your group), venerables. TheCommunity recommends isolation for the sisters,”’ thebhikkhunis should admonish her thus: ‘venerable, don’tsay, “Live entangled, venerables. Don’t live separately.There are other bhikkhunis in the Community with thesame conduct, the same reputation, the same notoriety,exasperating the Bhikkhuni Community, hiding oneanother’s faults, but the Community doesn’t say anythingto them. It’s simply because of your weakness that theCommunity — with contempt, scorn, intolerance, andthreats — says, “The sisters are living entangled,depraved in their conduct, depraved in their reputation,depraved in their notoriety. Split up (your group),venerables. The Community recommends isolation forthe sisters.”’And should that bhikkhuni, admonished thus by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then this bhikkhuni, also, as soonas she has fallen into the third act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.14. Should any bhikkhuni agitate for a schism in aCommunity in concord, or should she persist in taking upan issue conducive to schism, the bhikkhunis should29

13. Yā pana bhikkhunī evaṃ vadeyya ‘saṃsaṭṭhāva,ayye, tumhe viharatha, mā tumhe nānā viharittha, santisaṅghe aññāpi bhikkhuniyo evācārā evaṃsaddāevaṃsilokā bhikkhunisaṅghassa vihesikā aññamaññissāvajjappaṭicchādikā, tā saṅgho na kiñci āha tumhaññevasaṅgho uññāya paribhavena akkhantiyā vebhassiyādubbalyā evamāha – ‘‘bhaginiyo kho saṃsaṭṭhā viharantipāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassavihesikā aññamaññissā vajjappaṭicchādikā,viviccathāyye, vivekaññeva bhaginīnaṃ saṅghovaṇṇetī’’’ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā‘māyye, evaṃ avaca, saṃsaṭṭhāva ayye tumhe viharatha,mā tumhe nānā viharittha, santi saṅghe aññāpibhikkhuniyo evācārā evaṃsaddā evaṃsilokābhikkhunisaṅghassa vihesikā aññamaññissāvajjappaṭicchādikā, tā saṅgho na kiñci āha, tumhaññevasaṅgho uññāya paribhavena akkhantiyā vebhassiyādubbalyā evamāha – ‘‘bhaginiyo kho saṃsaṭṭhā viharantipāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassavihesikā aññamaññissā vajjappaṭicchādikā,viviccathāyye, vivekaññeva bhaginīnaṃ saṅghovaṇṇetī’’’ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ, no ce paṭinissajjeyya, ayampi bhikkhunīyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.14. Yā pana bhikkhunī samaggassa saṅghassabhedāya parakkameyya, bhedanasaṃvattanikaṃ vāadhikaraṇaṃ samādāya paggayha tiṭṭheyya, sā bhikkhunī

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admonish her thus: ‘Do not, venerable, agitate for aschism in a Community in concord or persist in taking upan issue conducive to schism. Let the venerable bereconciled with the Community, for a Community inconcord, on complimentary terms, free from dispute,having a common recitation, dwells in peace.’And should that bhikkhuni, admonished thus by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then this bhikkhuni, also, as soonas she has fallen into the third act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.15. Should bhikkhunis — one, two, or three — whoare followers and partisans of that bhikkhuni, say, ‘Donot, venerables, admonish that bhikkhuni in any way.She is an exponent of the Dhamma, an exponent of theVinaya. She acts with our consent and approval. Sheknows, she speaks for us, and that is pleasing to us,’ otherbhikkhunis are to admonish them thus: ‘Do not say that,venerables. That bhikkhuni is not an exponent of theDhamma and she is not an exponent of the Vinaya. Donot, venerables, approve of a schism in the Community.Let the venerables’ (minds) be reconciled with theCommunity, for a Community in concord, oncomplimentary terms, without dispute, with a commonrecitation, dwells in peace.’And should those bhikkhunis, thus admonished, persistas before, the bhikkhunis are to rebuke them up to threetimes so as to desist. If while being rebuked up to threetimes by the bhikkhunis they desist, that is good. If theydo not desist, then these bhikkhunis, also, as soon as theyhave fallen into the third act of offence, are to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.31

bhikkhunīhi evamassa vacanīyā ‘‘māyyā, samaggassasaṅghassa bhedāya parakkami, bhedanasaṃvattanikaṃvā adhikaraṇaṃ samādāya paggayha aṭṭhāsi, sametāyyā,saṅghena, samaggo hi saṅgho sammodamānoavivadamāno ekuddeso phāsu viharatī’’ti.Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ. No ce paṭinissajjeyya, ayampi bhikkhunīyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.

15. Tassāyeva kho pana bhikkhuniyā bhikkhuniyohonti anuvattikā vaggavādikā ekā vā dve vā tisso vā, tāevaṃ vadeyyuṃ ‘‘māyyāyo, etaṃ bhikkhuniṃ kiñciavacuttha dhammavādinī cesā bhikkhunī, vinayavādinīcesā bhikkhunī, amhākañcesā bhikkhunī chandañcaruciñca ādāya voharati, jānāti, no bhāsati,amhākampetaṃ khamatī’’ti, tā bhikkhuniyo bhikkhunīhievamassu vacanīyā ‘‘māyyāyo, evaṃ avacuttha, na cesābhikkhunī dhammavādinī, na cesā bhikkhunīvinayavādinī, māyyānampi saṅghabhedo ruccittha,sametāyyānaṃ saṅghena, samaggo hi saṅghosammodamāno avivadamāno ekuddeso phāsu viharatī’’ti.

Evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tathevapaggaṇheyyuṃ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyyuṃ. Iccetaṃkusalaṃ. No ce paṭinissajjeyyuṃ, imāpi bhikkhuniyoyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.

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16. In case a bhikkhuni is by nature difficult toadmonish — who, when being legitimately admonishedby the bhikkhunis with reference to the training rulesincluded in the (patimokkha) recitation, makes herselfunadmonishable (saying), ‘Do not, venerables, sayanything to me, good or bad; and I will not say anythingto the venerables, good or bad. Refrain, venerables, fromadmonishing me’ — the bhikkhunis should admonish herthus: ‘Let the venerable not make herselfunadmonishable. Let the venerable make herselfadmonishable. Let the venerable admonish thebhikkhunis in accordance with what is right, and thebhikkhunis will admonish the venerable in accordancewith what is right; for it is thus that the Blessed One’sfollowing is nurtured: through mutual admonition,through mutual rehabilitation.’And should that bhikkhuni, thus admonished by thebhikkhunis, persist as before, the bhikkhunis are to berebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then this bhikkhuni, also, as soonas she has fallen into the third act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.17. In case a bhikkhuni living in dependence on acertain village or town is a corrupter of families, awoman of depraved conduct — whose depraved conductis both seen and heard about, and the families she hascorrupted are both seen and heard about — thebhikkhunis are to admonish her thus: ‘You, venerable,are a corrupter of families, a woman of depravedconduct. Your depraved conduct is both seen and heardabout; the families you have corrupted are both seen andheard about. Leave this monastery, venerable. Enough ofyour staying here.’And should that bhikkhuni, thus admonished by thebhikkhunis, say about the bhikkhunis, ‘The bhikkhunis33

16. Bhikkhunī paneva dubbacajātikā hotiuddesapariyāpannesu sikkhāpadesu bhikkhunīhisahadhammikaṃ vuccamānā attānaṃ avacanīyaṃ karoti‘‘mā maṃ ayyāyo kiñci avacuttha kalyāṇaṃ vā pāpakaṃvā, ahampāyyāyo, na kiñci vakkhāmi kalyāṇaṃ vāpāpakaṃ vā, viramathāyyāyo, mama vacanāyā’’ti, sābhikkhunī bhikkhunīhi evamassa vacanīyā ‘‘māyyā,attānaṃ avacanīyaṃ akāsi, vacanīyameva, ayyā, attānaṃkarotu, ayyāpi bhikkhuniyo vadatu sahadhammena,bhikkhuniyopi ayyaṃ vakkhanti sahadhammena, evaṃsaṃvaddhā hi tassa bhagavato parisā yadidaṃaññamaññavacanena aññamaññavuṭṭhāpanenā’’ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ. No ce paṭinissajjeyya, ayampi bhikkhunīyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.17. Bhikkhunī paneva aññataraṃ gāmaṃ vānigamaṃ vā upanissāya viharati kuladūsikāpāpasamācārā, tassā kho pāpakā samācārā dissanti cevasuyyanti ca, kulāni ca tāya duṭṭhāni dissanti cevasuyyanti ca, sā bhikkhunī bhikkhunīhi evamassavacanīyā ‘‘ayyā, kho kuladūsikā pāpasamācārā, ayyāyakho pāpakā samācārā dissanti ceva suyyanti ca, kulānicāyyāya, duṭṭhāni dissanti ceva suyyanti ca,pakkamatāyyā imamhā āvāsā, alaṃ te idha vāsenā’’ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tābhikkhuniyo evaṃ vadeyya ‘‘chandagāminiyo ca34

are prejudiced by favoritism, by aversion, by delusion, byfear, in that for this sort of offense they banish some anddo not banish others,’ the bhikkhunis are to admonishher thus: ‘Do not say that, venerable. The bhikkhunis arenot prejudiced by favoritism, by aversion, by delusion, byfear. You, venerable, are a corrupter of families, a womanof depraved conduct. Your depraved conduct is both seenand heard about, and the families you have corrupted areboth seen and heard about. Leave this monastery,venerable. Enough of your staying here.’And should that bhikkhuni, thus admonished by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, then this bhikkhuni, also, as soonas she has fallen into the third act of offence, is to be(temporarily) driven out, and it entails initial andsubsequent meetings of the Community.Recited, venerables, are the seventeen sanghadisesas,nine being offences at once and eight after the third[admonition]. If a bhikkhuni has commited one or otherof these offences, she must spend half a month onpenance before both Sanghas. When the bhikkhuni hascompleted the penance, she is to be reinstated by abhikkhuni Sangha of twenty. If a bhikkhuni Sangha ofone less than twenty should reinstate that bhikkhuni,that bhikkhuni is not reinstated and those bhikkhunisare censurable. This is the proper course here.Herein I ask the venerables: 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?The venerables are pure in this; therefore they are silent.So I remember it.The section on initial and subsequent meetings of thecommunity is finished.

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bhikkhuniyo, dosagāminiyo ca bhikkhuniyo,mohagāminiyo ca bhikkhuniyo, bhayagāminiyo cabhikkhuniyo, tādisikāya āpattiyā ekaccaṃ pabbājentiekaccaṃ na pabbājentī’’ti, sā bhikkhunī bhikkhunīhievamassa vacanīyā ‘‘māyyā, evaṃ avaca, na cabhikkhuniyo chandagāminiyo, na ca bhikkhuniyodosagāminiyo , na ca bhikkhuniyo mohagāminiyo, na cabhikkhuniyo bhayagāminiyo, ayyā kho kuladūsikāpāpasamācārā, ayyāya kho pāpakā samācārā dissanticeva suyyanti ca, kulāni cāyyāya duṭṭhāni dissanti cevasuyyanti ca, pakkamatāyyā, imamhā āvāsā alaṃ te idhavāsenā’’ti.Evañca sā bhikkhunī bhikkhunīhi vuccamānā tathevapaggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ. No ce paṭinissajjeyya, ayampi bhikkhunīyāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃsaṅghādisesaṃ.Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammānava paṭhamāpattikā, aṭṭha yāvatatiyakā,yesaṃbhikkhunī aññataraṃ vā aññataraṃ vā āpajjati, tāyabhikkhuniyā ubhatosaṅghe pakkhamānattaṃcaritabbaṃ. Ciṇṇamānattā bhikkhunī yattha siyāvīsatigaṇo bhikkhunisaṅgho, tattha sā bhikkhunīabbhetabbā. Ekāyapi ce ūno vīsatigaṇo bhikkhunisaṅghotaṃ bhikkhuniṃ abbheyya, sā ca bhikkhunī anabbhitā, tāca bhikkhuniyo gārayhā, ayaṃ tattha sāmīci.Tatthāyyāyo pucchāmi, kaccittha parisuddhā,dutiyampi, pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.

Saṅghādiseso niṭṭhito.36

The Recitation of the Section onConfession with ForfeitureNow, venerables, these thirty matters entailingconfession with forfeiture come up for recitation.1. Should any bhikkhuni make a bowl-hoard (havemore than one bowl in her possession), it is to beforfeited and confessed.2. Should any bhikkhuni, having determined anout-of-season cloth to be an in-season cloth, distribute it,it is to be forfeited and confessed.3. Should any bhikkhuni, having exchanged robe-cloth with another bhikkhuni, later say to her, Here,venerable. This is your robe-cloth. Bring me that robe-cloth of mine. What was yours is still yours. What wasmine is still mine. Bring me that one of mine. Take yoursback, and then snatch it back or have it snatched back, itis to be forfeited and confessed.4. Should any bhikkhuni, having had one thingasked for, (then send it back and) have another thingasked for, it is to be forfeited and confessed.5. Should any bhikkhuni, having had one thingbought, (then send it back and) have another thingbought, it is to be forfeited and confessed.6. Should any bhikkhuni, using a fund intended forone purpose, dedicated to one purpose for theCommunity, have something else bought, it is to beforfeited and confessed.7. Should any bhikkhuni, having herself asked fora fund intended for one purpose, dedicated to onepurpose for the Community, use it to have something elsebought, it is to be forfeited and confessed.

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Nissaggiya pācittiyaIme kho panāyyāyo tiṃsa nissaggiyā pācittiyā dhammāuddesaṃ āgacchanti.1. Yā pana bhikkhunī pattasannicayaṃ kareyya,nissaggiyaṃ pācittiyaṃ.2. Yā pana bhikkhunī akālacīvaraṃ ‘‘kālacīvara’’ntiadhiṭṭhahitvā bhājāpeyya, nissaggiyaṃ pācittiyaṃ.3. Yā pana bhikkhunī bhikkhuniyā saddhiṃcīvaraṃ parivattetvā sā pacchā evaṃ vadeyya ‘‘handāyye,tuyhaṃ cīvaraṃ, āhara metaṃ cīvaraṃ, yaṃ tuyhaṃtuyhamevetaṃ, yaṃmayhaṃmayhamevetaṃ, āharametaṃ cīvaraṃ, sakaṃ paccāharā’’ti acchindeyya vāacchindāpeyya vā, nissaggiyaṃ pācittiyaṃ.4. Yā pana bhikkhunī aññaṃ viññāpetvā aññaṃviññāpeyya, nissaggiyaṃ pācittiyaṃ.5. Yā pana bhikkhunī aññaṃ cetāpetvā aññaṃcetāpeyya, nissaggiyaṃ pācittiyaṃ.6. Yā pana bhikkhunī aññadatthikenaparikkhārena aññuddisikena saṅghikena aññaṃcetāpeyya, nissaggiyaṃ pācittiyaṃ.7. Yā pana bhikkhunī aññadatthikenaparikkhārena aññuddisikena saṅghikena saññācikenaaññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

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8. Should any bhikkhuni, using a fund intended forone purpose, dedicated to one purpose for a group, havesomething else bought, it is to be forfeited and confessed.9. Should any bhikkhuni, having herself asked fora fund intended for one purpose, dedicated to onepurpose for a group, use it to have something elsebought, it is to be forfeited and confessed.10. Should any bhikkhuni, having herself asked fora fund intended for one purpose, dedicated to onepurpose for an individual, use it to have something elsebought, it is to be forfeited and confessed.Part One: The Bowl Chapter

11. When a bhikkhuni is asking for a heavy cloth,one worth four bronzes at most may be asked for. If sheasks for more than that, it is to be forfeited and confessed.12. When a bhikkhuni is asking for a light cloth, oneworth two and a half bronzes at most may be asked for. Ifshe asks for more than that, it is to be forfeited andconfessed.13. When a bhikkhuni has finished her robe-makingand the frame is destroyed (her kathina privileges are inabeyance), she is to keep an extra robe-cloth ten days atmost. Beyond that, it is to be forfeited and confessed.14. When a bhikkhuni has finished her robe-makingand the frame is destroyed: If she dwells apart from (anyof) her five robes even for one night — unless authorizedby the bhikkhunis — it is to be forfeited and confessed.15. When a bhikkhuni has finished her robe-makingand the frame is destroyed: If out-of-season robe-clothaccrues to her, she may accept it if she so desires. Onceshe accepts it, she is to make it up immediately. If itshould not be enough, she may lay it aside for a month atmost if she has an expectation for filling the lack. Shouldshe keep it beyond that, even when there is anexpectation (for further cloth), it is to be forfeited andconfessed.39

8. Yā pana bhikkhunī aññadatthikenaparikkhārena aññuddisikena mahājanikena aññaṃcetāpeyya, nissaggiyaṃ pācittiyaṃ.9. Yā pana bhikkhunī aññadatthikenaparikkhārena aññuddisikena mahājanikena saññācikenaaññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.10. Yā pana bhikkhunī aññadatthikenaparikkhārena aññuddisikena puggalikena saññācikenaaññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

Pattavaggo paṭhamo.11. Garupāvuraṇaṃ pana bhikkhuniyā cetāpentiyācatukkaṃsaparamaṃ cetāpetabbaṃ. Tato ce uttaricetāpeyya, nissaggiyaṃ pācittiyaṃ.12. Lahupāvuraṇaṃ pana bhikkhuniyā cetāpentiyāaḍḍhateyyakaṃsaparamaṃ cetāpetabbaṃ. Tato ce uttaricetāpeyya, nissaggiyaṃ pācittiyaṃ.13. Niṭṭhitacīvarasmiṃ bhikkhuniyā ubbhatasmiṃkathine dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ.Taṃ atikkāmentiyā, nissaggiyaṃ pācittiyaṃ.14. Niṭṭhitacīvarasmiṃ bhikkhuniyā ubbhatasmiṃkathine ekarattampi ce bhikkhunī ticīvarenavippavaseyya, aññatra bhikkhunisammutiyānissaggiyaṃ pācittiyaṃ.15. Niṭṭhitacīvarasmiṃ bhikkhuniyā ubbhatasmiṃkathine bhikkhuniyā paneva akālacīvaraṃ uppajjeyya,ākaṅkhamānāya bhikkhuniyā paṭiggahetabbaṃ,paṭiggahetvā khippameva kāretabbaṃ, no cassapāripūri, māsaparamaṃ tāya bhikkhuniyā taṃ cīvaraṃnikkhipitabbaṃ ūnassa pāripūriyā satiyā paccāsāya.Tato ce uttari nikkhipeyya satiyāpi paccāsāya,nissaggiyaṃ pācittiyaṃ.

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16. Should any bhikkhuni ask for robe-cloth from aman or woman householder unrelated to her, except atthe proper occasion, it is to be forfeited and confessed.Here the proper occasion is this: The bhikkhuni’s robehas been stolen or destroyed. This is the proper occasionin this case.17. If that unrelated man or woman householderpresents the bhikkhuni with many robes (pieces of robe-cloth), she is to accept at most (enough for) an upper andan under robe. If she accepts more than that, it is to beforfeited and confessed.18. In case a man or woman householder prepares arobe fund for the sake of an unrelated bhikkhuni,thinking. ‘Having purchased a robe with this robe fund, Iwill supply the bhikkhuni named so-and-so with a robe’:If the bhikkhuni, not previously invited, approaching(the householder) should make a stipulation with regardto the robe, saying, ‘It would be good indeed, sir, if yousupplied me (with a robe),’ having purchased a robe ofsuch-and-such a sort with this robe fund — out of adesire for something fine — it is to be forfeited andconfessed.19. In case two householders — men or women —prepare separate robe funds for the sake of a bhikkhuniunrelated to them, thinking, ‘Having purchased separaterobes with these separate robe funds of ours, we willsupply the bhikkhuni named so-and-so with robes’: If thebhikkhuni, not previously invited, approaching (them)should make a stipulation with regard to the robe,saying, ‘It would be good indeed, sirs, if you supplied me(with a robe), having purchased a robe of such-and-sucha sort with these separate robe funds, the two (funds)together for one (robe)’ — out of a desire for somethingfine — it is to be forfeited and confessed.

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16. Yā pana bhikkhunī aññātakaṃ gahapatiṃ vāgahapatāniṃ vā cīvaraṃ viññāpeyya aññatra samayā,nissaggiyaṃ pācittiyaṃ. Tatthāyaṃ samayoacchinnacīvarā vā hoti bhikkhunī, naṭṭhacīvarā vā, ayaṃtattha samayo.17. Tañce aññātako gahapati vā gahapatānī vābahūhi cīvarehi abhihaṭṭhuṃ pavāreyya,santaruttaraparamaṃ tāya bhikkhuniyā tato cīvaraṃsāditabbaṃ. Tato ce uttari sādiyeyya, nissaggiyaṃpācittiyaṃ.18. Bhikkhuniṃ paneva uddissa aññātakassagahapatissa vā gahapatāniyā vā cīvaracetāpannaṃupakkhaṭaṃ hoti ‘‘iminā cīvaracetāpannena cīvaraṃcetāpetvā itthannāmaṃ bhikkhuniṃ cīvarenaacchādessāmī’’ti. Tatra cesā bhikkhunī pubbe appavāritāupasaṅkamitvā cīvare vikappaṃ āpajjeyya ‘‘sādhu vata,maṃ āyasmā iminā cīvaracetāpannena evarūpaṃ vāevarūpaṃ vā cīvaraṃ cetāpetvā acchādehī’’tikalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ.

19. Bhikkhuniṃ paneva uddissa ubhinnaṃaññātakānaṃ gahapatīnaṃ vā gahapatānīnaṃ vāpaccekacīvaracetāpannāni upakkhaṭāni honti ‘‘imehimayaṃ paccekacīvaracetāpannehi paccekacīvarānicetāpetvā itthannāmaṃ bhikkhuniṃ cīvarehiacchādessāmā’’ti. Tatra cesā bhikkhūnī pubbe appavāritāupasaṅkamitvā cīvare vikappaṃ āpajjeyya ‘‘sādhu vatamaṃ āyasmanto imehi paccekacīvaracetāpannehievarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādethaubhova santā ekenā’’ti kalyāṇakamyataṃ upādāya,nissaggiyaṃ pācittiyaṃ.

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20. In case a king, a royal official, a brahmin or ahouseholder sends a robe fund for a bhikkhuni via amessenger: 'Purchase a robe with this robe fund andsupply the bhikkhuni named so-&-so with a robe.' If themessenger approaches the bhikkhuni and says: 'This robefund is for the venerable. May the venerable accept thisrobe fund.' Then the bhikkhuni is to tell the messenger:‘We do not accept robe funds, friend. We accept robes atthe right time.’ If the messenger says to the bhikkhuni:'Does the venerable have a steward?' Then, if thebhikkhuni desires a robe, she may indicate a steward,either a monastery attendant or a lay follower: ‘That, sir,is the bhikkhunis’ steward.’ If the messenger instructsthe steward goes to the bhikkhuni and says: ‘I haveinstructed the steward the venerable indicated. May thevenerable go and she will supply you with a robe inseason.’ Then the bhikkhuni, desiring a robe andapproaching the steward, may prompt and remind her 2or 3 times: ‘I have need of a robe.’ Should (the steward)produce the robe after being prompted and reminded 2or 3 times, that is good. If she does not produce the robe,(the bhikkhuni) should stand in silence 4, 5, or 6 times atmost for that purpose. Should (the steward) produce therobe after (the bhikkhuni) has stood in silence for thepurpose 4, 5, or 6 times at most, that is good. If sheshould not produce the robe, but she produces the robeafter (the bhikkhuni) has tried further, it is to beforfeited and confessed.If she should not produce (the robe), then thebhikkhuni herself should go to the place from which therobe fund was brought, or a messenger should be sent (tosay), ‘The robe fund that you, venerable sirs, sent for thesake of the bhikkhuni has given no benefit to thebhikkhuni at all. May the you be united with what isyours. May what is yours not be lost.’ This is the propercourse here.Part Two: The Robe-cloth Chapter

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20. Bhikkhuniṃ paneva uddissa rājā vā rājabhoggovā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṃpahiṇeyya ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvāitthannāmaṃ bhikkhuniṃ cīvarena acchādehī’’ti. So cedūto taṃ bhikkhuniṃ upasaṅkamitvā evaṃ vadeyya‘‘idaṃ kho, ayye, ayyaṃ uddissa cīvaracetāpannaṃābhataṃ, paṭiggaṇhātāyyā cīvaracetāpanna’’nti. Tāyabhikkhuniyā so dūto evamassa vacanīyo ‘‘na kho mayaṃ,āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca khomayaṃ paṭiggaṇhāma kālena kappiya’’nti. So ce dūto taṃbhikkhuniṃ evaṃ vadeyya ‘‘atthi panāyyāya, kociveyyāvaccakaro’’ti, cīvaratthikāya, bhikkhave,bhikkhuniyā veyyāvaccakaro niddisitabbo ārāmiko vāupāsako vā ‘‘eso kho, āvuso, bhikkhunīnaṃveyyāvaccakaro’’ti. So ce dūto taṃ veyyāvaccakaraṃsaññāpetvā taṃ bhikkhuniṃ upasaṅkamitvā evaṃvadeyya ‘‘yaṃ kho, ayye, ayyā veyyāvaccakaraṃ niddisi,saññatto so mayā, upasaṅkamatāyyā kālena, cīvarenataṃ acchādessatī’’ti. Cīvaratthikāya, bhikkhave,bhikkhuniyā veyyāvaccakaro upasaṅkamitvādvattikkhattuṃ codetabbo sāretabbo ‘‘attho me, āvuso,cīvarenā’’ti, dvattikkhattuṃ codayamānā sārayamānātaṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ, no ceabhinipphādeyya, catukkhattuṃ pañcakkhattuṃchakkhattuparamaṃ tuṇhībhūtāya uddissa ṭhātabbaṃ,catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃtuṇhībhūtā uddissa tiṭṭhamānā taṃ cīvaraṃabhinipphādeyya, iccetaṃ kusalaṃ. Tato ce uttarivāyamamānā taṃ cīvaraṃ abhinipphādeyya, nissaggiyaṃpācittiyaṃ.No ce abhinipphādeyya, yatassā cīvaracetāpannaṃābhataṃ, tattha sāmaṃ vā gantabbaṃ, dūto vāpāhetabbo ‘‘yaṃ kho tumhe āyasmanto bhikkhuniṃuddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassābhikkhuniyā kiñci atthaṃ anubhoti, yuñjantāyasmantosakaṃ, mā vo sakaṃ vinassā’’ti, ayaṃ tattha sāmīci.Cīvaravaggo dutiyo.

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21. Should any bhikkhuni take gold and silver, orhave it taken, or consent to its being deposited (nearher), it is to be forfeited and confessed.22. Should any bhikkhuni engage in various typesof monetary exchange, it (the income) is to be forfeitedand confessed.23. Should any bhikkhuni engage in various typesof trade, (the article) is to be forfeited and confessed.24. Should a bhikkhuni with an alms bowl havingless than five mends ask for another new bowl, it is to beforfeited and confessed. The bowl is to be forfeited by thebhikkhuni to the company of bhikkhunis. That companyof bhikkhunis’ final bowl should be presented to thebhikkhuni: ‘This, bhikkhuni, is your bowl. It is to be keptuntil broken.’ This is the proper procedure here.25. There are these tonics to be taken by sickbhikkhunis: ghee, fresh butter, oil, honey,sugar/molasses. Having been received, they are to beused from storage seven days at most. Beyond that, theyare to be forfeited and confessed.26. Should any bhikkhuni, having herself given arobe-cloth to a bhikkhuni, and then being angered anddispleased, snatch it back or have it snatched back, it is tobe forfeited and confessed.27. Should any bhikkhuni, having requestedthread, have a robe woven by weavers, it is to be forfeitedand confessed.28. In case a man or woman householder unrelatedto a bhikkhuni has weavers weave robe-cloth for her, andif the bhikkhuni without previous invitation shouldapproach the weavers and make stipulations for thecloth, saying: ‘This cloth, friends, is to be woven for me.Make it long, broad, tightly woven, well woven, wellspread, well scraped, well smoothed, and perhaps I maygave you a little something.’ And should the bhikkhuni,having said that, give them a little something, even a bitof alms food, it (the cloth) is to be forfeited and confessed.45

21. Yā pana bhikkhunī jātarūparajataṃ uggaṇheyyavā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya,nissaggiyaṃ pācittiyaṃ.22. Yā pana bhikkhunī nānappakārakaṃrūpiyasaṃvohāraṃ samāpajjeyya, nissaggiyaṃpācittiyaṃ.23. Yā pana bhikkhunī nānappakārakaṃkayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiyaṃ.24. Yā pana bhikkhunī ūnapañcabandhanenapattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiyaṃpācittiyaṃ. Tāya bhikkhuniyā so pattobhikkhuniparisāya nissajjitabbo, yo ca tassābhikkhuniparisāya pattapariyanto, so tassā bhikkhuniyāpadātabbo ‘ayaṃ te bhikkhuni patto yāvabhedanāyadhāretabbo’ti, ayaṃ tattha sāmīci.25. Yāni kho pana tāni gilānānaṃ bhikkhunīnaṃpaṭisāyanīyāni bhesajjāni, seyyathidaṃ – sappinavanītaṃ telaṃmadhu phāṇitaṃ, tāni paṭiggahetvāsattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni.Taṃ atikkāmentiyā, nissaggiyaṃ pācittiyaṃ.26. Yā pana bhikkhunī bhikkhuniyā sāmaṃ cīvaraṃdatvā kupitā anattamanā acchindeyya vā acchindāpeyyavā, nissaggiyaṃ pācittiyaṃ.27. Yā pana bhikkhunī sāmaṃ suttaṃ viññāpetvātantavāyehi cīvaraṃ vāyāpeyya, nissaggiyaṃ pācittiyaṃ.28. Bhikkhuniṃ paneva uddissa aññātako gahapativā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya, tatracesā bhikkhunī pubbe appavāritā tantavāyeupasaṅkamitvā cīvare vikappaṃ āpajjeyya ‘idaṃ khoāvuso cīvaraṃmaṃ uddissa viyyati, āyatañca karotha,vitthatañca appitañca suvītañca suppavāyitañcasuvilekhitañca suvitacchitañca karotha, appeva nāmamayampi āyasmantānaṃ kiñcimattaṃanupadajjeyyāmā’ti, evañca sā bhikkhunī vatvākiñcimattaṃ anupadajjeyya antamasopiṇḍapātamattampi, nissaggiyaṃ pācittiyaṃ.

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29. Ten days prior to the third-month Kattika fullmoon, should robe-cloth offered in urgency accrue to abhikkhuni, she is to accept it if she regards it as offeredin urgency. Once she has accepted it, she may keep itthroughout the robe season. Beyond that, it is to beforfeited and confessed.30. Should any bhikkhuni knowingly divert toherself gains that had been intended for a Community,they are to be forfeited and confessed.Part Three: The Gold and Silver Chapter

Recited, venerables, are the thirty matters confessionwith forfeiture.Herein I ask the venerables: 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?The venerables are pure in this; therefore they are silent.So I remember it.

The section on confession with forfeiture is finished.

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29. Dasāhānāgataṃ kattikatemāsikapuṇṇamaṃbhikkhuniyā paneva accekacīvaraṃ uppajjeyya, accekaṃmaññamānāya bhikkhuniyā paṭiggahetabbaṃ,paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbaṃ.Tato ce uttari nikkhipeyya, nissaggiyaṃ pācittiyaṃ.30. Yā pana bhikkhunī jānaṃ saṅghikaṃ lābhaṃpariṇataṃ attano pariṇāmeyya, nissaggiyaṃ pācittiyaṃ.

Jātarūparajatavaggo tatiyo.Uddiṭṭhā kho, ayyāyo, tiṃsa nissaggiyā pācittiyādhammā.Tatthāyyāyo, pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.

Nissaggiyapācittiyā niṭṭhitā.

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The Recitation of the Section onConfessionNow, venerables, these hundred and sixty-six mattersentailing confession come up for recitation.1. Should any bhikkhuni eat garlic, it is to beconfessed.2. Should any bhikkhuni have the hair in the tightplaces (armpits and pelvic areas) removed, it is to beconfessed.3. (Genital) slapping (even to the extent ofconsenting to a blow with a lotus-leaf) is to be confessed.4. (The insertion of) a dildo is to be confessed.5. When a bhikkhuni is giving herself an ablution,is to be given only to the depth of two finger joints (andusing no more than two fingers). Beyond that, it is to beconfessed.6. Should any bhikkhuni, when a bhikkhu iseating, attend on him with water or a fan, it is to beconfessed.7. Should any bhikkhuni, having asked for rawgrain or having had it asked for, having roasted it orhaving had it roasted, having pounded it or having had itpounded, having cooked it or having had it cooked, theneat it, it is to be confessed.8. Should any bhikkhuni toss or get someone elseto toss excrement or urine or trash or leftovers over awall or a fence, it is to be confessed.9. Should any bhikkhuni toss or get someone elseto toss excrement or urine or trash or leftovers on livingcrops, it is to be confessed.10. Should any bhikkhuni go to see dancing orsinging or instrument-playing, it is to be confessed.

Part One: The Garlic Chapter49

PācittiyāIme kho panāyyāyo, chasaṭṭhisatā pācittiyā dhammāuddesaṃ āgacchanti.1. Yā pana bhikkhunī lasuṇaṃ khādeyyapācittiyaṃ.2. Yā pana bhikkhunī sambādhe lomaṃsaṃharāpeyya, pācittiyaṃ.3. Talaghātake pācittiyaṃ.4. Jatumaṭṭhake pācittiyaṃ.5. Udakasuddhikaṃ pana bhikkhuniyāādiyamānāya dvaṅgulapabbaparamaṃ ādātabbaṃ. Taṃatikkāmentiyā pācittiyaṃ.6. Yā pana bhikkhunī bhikkhussa bhuñjantassapānīyena vā vidhūpanena vā upatiṭṭheyya, pācittiyaṃ.7. Yā pana bhikkhunī āmakadhaññaṃ viññatvā vāviññāpetvā vā bhajjitvā vā bhajjāpetvā vā koṭṭetvā vākoṭṭāpetvā vā pacitvā vā pacāpetvā vā bhuñjeyya,pācittiyaṃ.8. Yā pana bhikkhunī uccāraṃ vā passāvaṃ vāsaṅkāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vāchaḍḍeyya vā chaḍḍāpeyya vā, pācittiyaṃ.9. Yā pana bhikkhunī uccāraṃ vā passāvaṃ vāsaṅkāraṃ vā vighāsaṃ vā harite chaḍḍeyya vāchaḍḍāpeyya vā, pācittiyaṃ.10. Yā pana bhikkhunī naccaṃ vā gītaṃ vā vāditaṃvā dassanāya gaccheyya, pācittiyaṃ.

Lasuṇavaggo paṭhamo.50

11. Should any bhikkhuni stand or converse with aman, one on one, in the darkness of the night without alight, it is to be confessed.12. Should any bhikkhuni stand or converse with aman, one on one, in a concealed place, it is to beconfessed.13. Should any bhikkhuni stand or converse with aman, one on one, in the open air, it is to be confessed.14. Should any bhikkhuni — along a road, in a cul-de-sac, or at a crossroads — stand or converse with a manone on one, or whisper in his ear, or dismiss thebhikkhuni who is her companion, it is to be confessed.15. Should any bhikkhuni, having gone to familyresidences before the meal (before noon), having satdown on a seat, depart without taking the owner’s leave,it is to be confessed.16. Should any bhikkhuni, having gone to familyresidences after the meal (between noon and sunset), sitor lie down on a seat without asking the ownerspermission, it is to be confessed.17. Should any bhikkhuni, having gone to familyresidences in the wrong time (between sunset and dawn),having spread out bedding or having had it spread out,sit or lie down (there) without asking the owner’spermission, it is to be confessed.18. Should any bhikkhuni, because of amisapprehension, because of a misunderstanding, malignanother (bhikkhuni), it is to be confessed.19. Should any bhikkhuni curse herself or another(bhikkhuni) with regard to hell or the holy life, it is to beconfessed.20. Should any bhikkhuni weep, beating andbeating herself, it is to be confessed.Part Two: The Darkness Chapter

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11. Yā pana bhikkhunī rattandhakāre appadīpepurisena saddhiṃ ekenekā santiṭṭheyya vā sallapeyya vā,pācittiyaṃ.12. Yā pana bhikkhunī paṭicchanne okāse purisenasaddhiṃ ekenekā santiṭṭheyya vā sallapeyya vā,pācittiyaṃ.13. Yā pana bhikkhunī ajjhokāse purisena saddhiṃekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṃ.14. Yā pana bhikkhunī rathikāya vā byūhe vāsiṅghāṭake vā purisena saddhiṃ ekenekā santiṭṭheyya vāsallapeyya vā nikaṇṇikaṃ vā jappeyya dutiyikaṃ vābhikkhuniṃ uyyojeyya, pācittiyaṃ.15. Yā pana bhikkhunī purebhattaṃ kulāniupasaṅkamitvā āsane nisīditvā sāmike anāpucchāpakkameyya, pācittiyaṃ.16. Yā pana bhikkhunī pacchābhattaṃ kulāniupasaṅkamitvā sāmike anāpucchā āsane abhinisīdeyya vāabhinipajjeyya vā, pācittiyaṃ.17. Yā pana bhikkhunī vikāle kulāni upasaṅkamitvāsāmike anāpucchā seyyaṃ santharitvā vā santharāpetvāvā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṃ.

18. Yā pana bhikkhunī duggahitena dūpadhāritenaparaṃ ujjhāpeyya, pācittiyaṃ.19. Yā pana bhikkhunī attānaṃ vā paraṃ vānirayena vā brahmacariyena vā abhisapeyya, pācittiyaṃ.20. Yā pana bhikkhunī attānaṃ vadhitvā vadhitvārodeyya, pācittiyaṃ.

Rattandhakāravaggo dutiyo.

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21. Should any bhikkhuni bathe naked, it is to beconfessed.22. When a bhikkhuni is making a bathing cloth, itis to be made to the standard measurement. Here thestandard is this: four spans — using the Sugata span — inlength, two spans in width. In excess of that, it is to becut down and confessed.23. Should any bhikkhuni, having unsewn (another)bhikkhuni’s robe or having had it unsewn, and then later— when there are no obstructions — neither sew it normake an effort to have it sewn within four or five days, itis to be confessed.24. Should any bhikkhuni exceed her five-day outerrobe period, it is to be confessed.25. Should any bhikkhuni wear a robe that shouldbe given back (one that she has borrowed from anotherbhikkhuni without asking her permission), it is to beconfessed.26. Should any bhikkhuni put an obstruction in theway of a group’s receiving robe-cloth, it is to beconfessed.27. Should any bhikkhuni block a robe-clothdistribution that is in accordance with the rule, it is to beconfessed.28. Should any bhikkhuni give a contemplative robe(a robe that has been marked so as to be allowable for abhikkhu or bhikkhuni) to a householder, a malewanderer, or female wanderer, it is to be confessed.29. Should any bhikkhuni let the robe-season (theperiod for receiving kathina-donations) pass on the basisof a weak expectation for cloth, it is to be confessed.30. Should any bhikkhuni block the dismantling ofthe kathina privileges in accordance with the rule, it is tobe confessed.Part Three: The Naked Chapter

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21. Yā pana bhikkhunī naggā nahāyeyya,pācittiyaṃ.22. Udakasāṭikaṃ pana bhikkhuniyā kārayamānāyapamāṇikā kāretabbā, tatridaṃ pamāṇaṃ , dīghasocatasso vidatthiyo sugatavidatthiyā, tiriyaṃ dvevidatthiyo. Taṃ atikkāmentiyā chedanakaṃ pācittiyaṃ.23. Yā pana bhikkhunī bhikkhuniyā cīvaraṃvisibbetvā vā visibbāpetvā vā sā pacchā anantarāyikinīneva sibbeyya, na sibbāpanāya ussukkaṃ kareyyaaññatra catūhapañcāhā, pācittiyaṃ.24. Yā pana bhikkhunī pañcāhikaṃ saṅghāṭicāraṃatikkāmeyya, pācittiyaṃ.25. Yā pana bhikkhunī cīvarasaṅkamanīyaṃdhāreyya, pācittiyaṃ.

26. Yā pana bhikkhunī gaṇassa cīvaralābhaṃantarāyaṃ kareyya, pācittiyaṃ.27. Yā pana bhikkhunī dhammikaṃcīvaravibhaṅgaṃ paṭibāheyya, pācittiyaṃ.28. Yā pana bhikkhunī agārikassa vā paribbājakassavā paribbājikāya vā samaṇacīvaraṃ dadeyya, pācittiyaṃ.

29. Yā pana bhikkhunī dubbalacīvarapaccāsāyacīvarakālasamayaṃ atikkāmeyya, pācittiyaṃ.30. Yā pana bhikkhunī dhammikaṃkathinuddhāraṃ paṭibāheyya, pācittiyaṃ.

Naggavaggo tatiyo.

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31. Should two bhikkhunis share a single bed, it isto be confessed.32. Should two bhikkhunis share a single blanket orsleeping mat, it is to be confessed.33. Should any bhikkhuni intentionally causeannoyance to (another) bhikkhuni, it is to be confessed.34. Should any bhikkhuni not attend to her ailingstudent nor make an effort to have her attended to, it isto be confessed.35. Should any bhikkhuni, having given living spaceto another bhikkhuni, then — angry and displeased, evicther or have her evicted, it is to be confessed.36. Should any bhikkhuni live entangled with ahouseholder or a householder’s son, the bhikkhunisshould admonish her thus: ‘Venerable, don’t liveentangled with a householder or a householder’s son.Live alone, venerable. The Community recommendsisolation for the venerable.’And should that bhikkhuni, thus admonished, persist asbefore, the bhikkhunis are to rebuke her up to threetimes so as to desist. If while being rebuked up to threetimes by the bhikkhunis she desists, that is good. If shedoes not desist, it is to be confessed.37. Should any bhikkhuni, without joining acaravan of merchants, set out within the local king’sterritory on a journey considered dubious and risky, it isto be confessed.38. Should any bhikkhuni, without joining acaravan of merchants, set out outside the local king’sterritory on a journey considered dubious and risky, it isto be confessed.39. Should any bhikkhuni set out on a journeyduring the rains retreat, it is to be confessed.40. Should any bhikkhuni, having completed therains retreat, not depart on a journey of at least five orsix leagues, it is to be confessed.Part Four: The Sharing Chapter

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31. Yā pana bhikkhuniyo dve ekamañcetuvaṭṭeyyuṃ, pācittiyaṃ.32. Yā pana bhikkhuniyo dve ekattharaṇapāvuraṇātuvaṭṭeyyuṃ, pācittiyaṃ.33. Yā pana bhikkhunī bhikkhuniyā sañciccaaphāsuṃ kareyya, pācittiyaṃ.34. Yā pana bhikkhunī dukkhitaṃ sahajīviniṃ nevaupaṭṭhaheyya, na upaṭṭhāpanāya ussukkaṃ kareyya,pācittiyaṃ.35. Yā pana bhikkhunī bhikkhuniyā upassayaṃdatvā kupitā anattamanā nikkaḍḍheyya vānikkaḍḍhāpeyya vā, pācittiyaṃ.36. Yā pana bhikkhunī saṃsaṭṭhā vihareyyagahapatinā vā gahapatiputtena vā, sā bhikkhunībhikkhunīhi evamassa vacanīyā ‘‘māyye, saṃsaṭṭhāvihari gahapatināpi gahapatiputtenāpi, viviccāyye,vivekaññeva bhaginiyā saṅgho vaṇṇetī’’ti. Evañca sābhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya,sā bhikkhunī bhikkhunīhi yāvatatiyaṃsamanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañcesamanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃkusalaṃ. No ce paṭinissajjeyya, pācittiyaṃ.37. Yā pana bhikkhunī antoraṭṭhe sāsaṅkasammatesappaṭibhaye asatthikā cārikaṃ careyya, pācittiyaṃ.

38. Yā pana bhikkhunī tiroraṭṭhe sāsaṅkasammatesappaṭibhaye asatthikā cārikaṃ careyya, pācittiyaṃ.

39. Yā pana bhikkhunī antovassaṃ cārikaṃcareyya, pācittiyaṃ.40. Yā pana bhikkhunī vassaṃvuṭṭhā cārikaṃ napakkameyya antamaso chappañcayojanānipi, pācittiyaṃ.Tuvaṭṭavaggo catuttho.

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41. Should any bhikkhuni go to see a royal pleasurehouse or a picture gallery (any building decorated foramusement) or a park or a pleasure grove or a lotuspond, it is to be confessed.42. Should any bhikkhuni make use of a high chairor a couch stuffed with hair, it is to be confessed.43. Should any bhikkhuni spin yarn (thread), it is tobe confessed.44. Should any bhikkhuni do a chore for a layperson, it is to be confessed.45. Should any bhikkhuni — when told by abhikkhuni, ‘Come, venerable. Help settle this issue,’ andhaving answered, ‘Very well’ — then, when there are noobstructions, neither settle it nor make an effort to haveit settled, it is to be confessed.46. Should any bhikkhuni give, with her own hand,staple or non-staple food to a householder, a malewanderer, or a female wanderer, it is to be confessed.47. Should any bhikkhuni use a menstrual clothwithout having forfeited it (after her previous period), itis to be confessed.48. Should any bhikkhuni depart on a journeywithout having forfeited her dwelling space, it is to beconfessed.49. Should any bhikkhuni study lowly arts (literally,bestial knowledge), it is to be confessed.50. Should any bhikkhuni teach lowly arts, it is tobe confessed.Part Five: The Picture Gallery Chapter

51. Should any bhikkhuni, without askingpermission, knowingly enter a monastery containing abhikkhu, it is to be confessed.52. Should any bhikkhuni revile or insult a bhikkhu,it is to be confessed.53. Should any bhikkhuni, in a fit of temper, revilea group (the Bhikkhuni Community), it is to be confessed.57

41. Yā pana bhikkhunī rājāgāraṃ vā cittāgāraṃ vāārāmaṃ vā uyyānaṃ vā pokkharaṇiṃ vā dassanāyagaccheyya, pācittiyaṃ.42. Yā pana bhikkhunī āsandiṃ vā pallaṅkaṃ vāparibhuñjeyya, pācittiyaṃ.43. Yā pana bhikkhunī suttaṃ kanteyya, pācittiyaṃ.44. Yā pana bhikkhunī gihiveyyāvaccaṃ kareyya,pācittiyaṃ.45. Yā pana bhikkhunī bhikkhuniyā ‘‘ehāyye, imaṃadhikaraṇaṃ vūpasamehī’’ti vuccamānā ‘‘sādhū’’tipaṭissuṇitvā sā pacchā anantarāyikinī nevavūpasameyya, na vūpasamāya ussukkaṃ kareyya,pācittiyaṃ.46. Yā pana bhikkhunī agārikassa vā paribbājakassavā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃvā dadeyya, pācittiyaṃ.47. Yā pana bhikkhunī āvasathacīvaraṃ anissajjetvāparibhuñjeyya, pācittiyaṃ.48. Yā pana bhikkhunī āvasathaṃ anissajjitvācārikaṃ pakkameyya, pācittiyaṃ.49. Yā pana bhikkhunī tiracchānavijjaṃpariyāpuṇeyya, pācittiyaṃ.50. Yā pana bhikkhunī tiracchānavijjaṃ vāceyya,pācittiyaṃ.

Cittāgāravaggo pañcamo.51. Yā pana bhikkhunī jānaṃ sabhikkhukaṃārāmaṃ anāpucchā paviseyya, pācittiyaṃ.52. Yā pana bhikkhunī bhikkhuṃ akkoseyya vāparibhāseyya vā, pācittiyaṃ.53. Yā pana bhikkhunī caṇḍīkatā gaṇaṃparibhāseyya, pācittiyaṃ.

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54. Should any bhikkhuni, having eaten and turneddown an offer (of further food), chew or consume stapleor non-staple food (elsewhere), it is to be confessed.55. Should any bhikkhuni be stingy with regard tofamilies (supporters), it is to be confessed.56. Should any bhikkhuni spend the rains retreat ina dwelling where there are no bhikkhus (nearby), it is tobe confessed.57. Should any bhikkhuni, having completed therains retreat, not invite (criticism) from bothCommunities with regard to three matters — what theyhave seen, heard, or suspected (her of doing) — it is to beconfessed.58. Should any bhikkhuni not go for theexhortation or for the (meeting that defines) communion(i.e., the Uposatha), it is to be confessed.59. Every half-month a bhikkhuni should requesttwo things from the Bhikkhu Community: the asking ofthe date of the Uposatha and the approaching forexhortation. In excess of that (half-month), it is to beconfessed.60. Should any bhikkhuni, without having informeda Community or a group (of bhikkhunis), alone with aman have a boil or scar that has appeared on the lowerpart of her body (between the navel and the knees) burstor cut open or cleaned or smeared with a salve orbandaged or unbandaged, it is to be confessed.Part Six: The Monastery Chapter

61. Should any bhikkhuni give Acceptance to apregnant woman, it is to be confessed.62. Should any bhikkhuni give Acceptance to awoman who is still nursing, it is to be confessed.63. Should any bhikkhuni give Acceptance to aprobationer who has not trained for two years in the sixprecepts, it is to be confessed.59

54. Yā pana bhikkhunī nimantitā vā pavāritā vākhādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyyavā, pācittiyaṃ.55. Yā pana bhikkhunī kulamaccharinī assa,pācittiyaṃ.56. Yā pana bhikkhunī abhikkhuke āvāse vassaṃvaseyya, pācittiyaṃ.57. Yā pana bhikkhunī vassaṃvuṭṭhā ubhatosaṅghetīhi ṭhānehi na pavāreyya diṭṭhena vā sutena vāparisaṅkāya vā, pācittiyaṃ.

58. Yā pana bhikkhunī ovādāya vā saṃvāsāya vā nagaccheyya, pācittiyaṃ.59. Anvaddhamāsaṃ bhikkhuniyā bhikkhusaṅghatodve dhammā paccāsīsitabbā uposathapucchakañcaovādūpasaṅkamanañca. Taṃ atikkāmentiyā pācittiyaṃ.

60. Yā pana bhikkhunī pasākhe jātaṃ gaṇḍaṃ vārudhitaṃ vā anapaloketvā saṅghaṃ vā gaṇaṃ vāpurisena saddhiṃ ekenekā bhedāpeyya vā phālāpeyya vādhovāpeyya vā ālimpāpeyya vā bandhāpeyya vāmocāpeyya vā, pācittiyaṃ.Ārāmavaggo chaṭṭho.

61. Yā pana bhikkhunī gabbhiniṃ vuṭṭhāpeyya,pācittiyaṃ.62. Yā pana bhikkhunī pāyantiṃ vuṭṭhāpeyya,pācittiyaṃ.63. Yā pana bhikkhunī dve vassāni chasudhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpeyya,pācittiyaṃ.60

64. Should any bhikkhuni give Acceptance to aprobationer who has trained for two years in the sixprecepts and who has not received authorization fromthe Community, it is to be confessed.65. Should any bhikkhuni give Acceptance to amarried woman less than twelve years old, it is to beconfessed.66. Should any bhikkhuni give Acceptance to amarried woman fully twelve years old but who has nottrained for two years in the six precepts, it is to beconfessed.67. Should any bhikkhuni give Acceptance to amarried woman fully twelve years old who has trainedfor two years in the six precepts and who has notreceived authorization from the Community, it is to beconfessed.68. Should any bhikkhuni, having givenAcceptance to her student, neither assist her (in hertraining) nor have her assisted for (the next) two years, itis to be confessed.69. Should any bhikkhuni not attend to herpreceptor for two years, it is to be confessed.70. Should any bhikkhuni, having given Acceptanceto her student, neither take her away nor have her takenaway for at least five or six leagues, it is to be confessed.Part Seven: The Pregnant Woman Chapter

71. Should any bhikkhuni give Acceptance to amaiden less than twenty years old, it is to be confessed.72. Should any bhikkhuni give Acceptance to amaiden fully twenty years old but who has not trainedfor two years in the six precepts, it is to be confessed.73. Should any bhikkhuni give Acceptance to amaiden fully twenty years old who has trained for twoyears in the six precepts and who has not receivedauthorization from the Community, it is to be confessed.61

64. Yā pana bhikkhunī dve vassāni chasudhammesu sikkhitasikkhaṃ sikkhamānaṃ saṅghenaasammataṃ vuṭṭhāpeyya, pācittiyaṃ.65. Yā pana bhikkhunī ūnadvādasavassaṃgihigataṃ vuṭṭhāpeyya, pācittiyaṃ.66. Yā pana bhikkhunī paripuṇṇadvādasavassaṃgihigataṃ dve vassāni chasu dhammesuasikkhitasikkhaṃ vuṭṭhāpeyya, pācittiyaṃ.67. Yā pana bhikkhunī paripuṇṇadvādasavassaṃgihigataṃ dve vassāni chasu dhammesu sikkhitasikkhaṃsaṅghena asammataṃ vuṭṭhāpeyya, pācittiyaṃ.

68. Yā pana bhikkhunī sahajīviniṃ vuṭṭhāpetvā dvevassāni neva anuggaṇheyya na anuggaṇhāpeyya,pācittiyaṃ.69. Yā pana bhikkhunī vuṭṭhāpitaṃ pavattiniṃ dvevassāni nānubandheyya, pācittiyaṃ.70. Yā pana bhikkhunī sahajīviniṃ vuṭṭhāpetvāneva vūpakāseyya na vūpakāsāpeyya antamasochappañcayojanānipi, pācittiyaṃ.

Gabbhinivaggo sattamo.71. Yā pana bhikkhunī ūnavīsativassaṃkumāribhūtaṃ vuṭṭhāpeyya, pācittiyaṃ.72. Yā pana bhikkhunī paripuṇṇavīsativassaṃkumāribhūtaṃ dve vassāni chasu dhammesuasikkhitasikkhaṃ vuṭṭhāpeyya, pācittiyaṃ.73. Yā pana bhikkhunī paripuṇṇavīsativassaṃkumāribhūtaṃ dve vassāni chasu dhammesusikkhitasikkhaṃ saṅghena asammataṃ vuṭṭhāpeyya,pācittiyaṃ.

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74. Should any bhikkhuni give Acceptance whenshe has less than twelve years (seniority), it is to beconfessed.75. Should any bhikkhuni, even if she has fullytwelve years (seniority) give Acceptance when she hasnot been authorized by the Community (of Bhikkhunis),it is to be confessed.76. Should any bhikkhuni — having been told:‘Enough, venerable, of your giving Acceptance for thetime being:’ and having answered: ‘Very well’ — latercomplain, it is to be confessed.77. Should any bhikkhuni — having said to aprobationer: ‘If you give me a robe, I will give youAcceptance,’ — then, when there are no obstructions,neither give her Acceptance nor make an effort for herAcceptance, it is to be confessed.78. Should any bhikkhuni — having said to aprobationer: ‘If you attend to me for two years, I will giveyou Acceptance,’ — then, when there are no obstructions,neither give her Acceptance nor make an effort for herAcceptance, it is to be confessed.79. Should any bhikkhuni give Acceptance to aprobationer who is entangled with men, entangled withyouths, temperamental, a cause of grief, it is to beconfessed.80. Should any bhikkhuni give Acceptance to aprobationer without getting permission from her parentsor her husband, it is to be confessed.81. Should any bhikkhuni give Acceptance to aprobationer by giving of consent postponed overnight, itis to be confessed.82. Should any bhikkhuni give Acceptance (act as apreceptor) in consecutive years, it is to be confessed.83. Should any bhikkhuni give Acceptance (act as apreceptor) to two (probationers) in one year, it is to beconfessed.Part Eight: The Maiden Chapter

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74. Yā pana bhikkhunī ūnadvādasavassāvuṭṭhāpeyya, pācittiyaṃ.75. Yā pana bhikkhunī paripuṇṇadvādasavassāsaṅghena asammatā vuṭṭhāpeyya, pācittiyaṃ.

76. Yā pana bhikkhunī ‘‘alaṃ tāva te, ayye,vuṭṭhāpitenā’’ti vuccamānā ‘‘sādhū’’ti paṭissuṇitvā sāpacchā khiyyanadhammaṃ āpajjeyya, pācittiyaṃ.77. Yā pana bhikkhunī sikkhamānaṃ ‘‘sace metvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃvuṭṭhāpessāmī’’ti vatvā sā pacchā anantarāyikinī nevavuṭṭhāpeyya, na vuṭṭhāpanāya ussukkaṃ kareyya,pācittiyaṃ.78. Yā pana bhikkhunī sikkhamānaṃ ‘‘sace maṃtvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃvuṭṭhāpessāmī’’ti vatvā sā pacchā anantarāyikinī nevavuṭṭhāpeyya, na vuṭṭhāpanāya ussukkaṃ kareyya,pācittiyaṃ.79. Yā pana bhikkhunī purisasaṃsaṭṭhaṃkumārakasaṃsaṭṭhaṃ caṇḍiṃ sokāvāsaṃ sikkhamānaṃvuṭṭhāpeyya, pācittiyaṃ.80. Yā pana bhikkhunī mātāpitūhi vā sāmikena vāananuññātaṃ sikkhamānaṃ vuṭṭhāpeyya, pācittiyaṃ.81. Yā pana bhikkhunī pārivāsikachandadānenasikkhamānaṃ vuṭṭhāpeyya, pācittiyaṃ.82. Yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya,pācittiyaṃ.83. Yā pana bhikkhunī ekaṃ vassaṃ dvevuṭṭhāpeyya, pācittiyaṃ.

Kumāribhūtavaggo aṭṭhamo.64

84. Should any bhikkhuni, not being ill, use asunshade and leather footwear (outside a monastery), itis to be confessed.85. Should any bhikkhuni, not being ill, ride in avehicle, it is to be confessed.86. Should any bhikkhuni wear a hip ornament, it isto be confessed.87. Should any bhikkhuni wear a women’sornament, it is to be confessed.88. Should any bhikkhuni (not being ill) bathe withperfumes and scents, it is to be confessed.89. Should any bhikkhuni (not being ill) bathe withscented sesame powder, it is to be confessed.90. Should any bhikkhuni (not being ill) haveanother bhikkhuni rub or massage her, it is to beconfessed.91. Should any bhikkhuni (not being ill) have aprobationer rub or massage her, it is to be confessed.92. Should any bhikkhuni (not being ill) have afemale novice rub or massage her, it is to be confessed.93. Should any bhikkhuni (not being ill) have awoman householder rub or massage her, it is to beconfessed.94. Should any bhikkhuni sit down in front of abhikkhu without asking permission, it is to be confessed.95. Should any bhikkhuni ask a question (about theSuttas, Vinaya, or Abhidhamma) of a bhikkhu who hasnot given leave, it is to be confessed.96. Should any bhikkhuni enter a village withouther vest, it is to be confessed.Part Nine: The Sunshade and Leather Footwear Chapter

97. A deliberate lie is to be confessed.98. An insult is to be confessed.99. Malicious tale-bearing among bhikkhunis is tobe confessed.65

84. Yā pana bhikkhunī agilānā chattupāhanaṃdhāreyya, pācittiyaṃ.85. Yā pana bhikkhunī agilānā yānena yāyeyya,pācittiyaṃ.86. Yā pana bhikkhunī saṅghāṇiṃ dhāreyya,pācittiyaṃ.87. Yā pana bhikkhunī itthālaṅkāraṃ dhāreyya,pācittiyaṃ.88. Yā pana bhikkhunī gandhavaṇṇakenanahāyeyya, pācittiyaṃ.89. Yā pana bhikkhunī vāsitakena piññākenanahāyeyya, pācittiyaṃ.90. Yā pana bhikkhunī bhikkhuniyā ummaddāpeyyavā parimaddāpeyya vā, pācittiyaṃ.91. Yā pana bhikkhunī sikkhamānāyaummaddāpeyya vā parimaddāpeyya vā, pācittiyaṃ.92. Yā pana bhikkhunī sāmaṇeriyā ummaddāpeyyavā parimaddāpeyya vā, pācittiyaṃ.93. Yā pana bhikkhunī gihiniyā ummaddāpeyya vāparimaddāpeyya vā, pācittiyaṃ.94. Yā pana bhikkhunī bhikkhussa puratoanāpucchā āsane nisīdeyya, pācittiyaṃ.95. Yā pana bhikkhunī anokāsakataṃ bhikkhuṃpañhaṃ puccheyya, pācittiyaṃ.96. Yā pana bhikkhunī asaṃkaccikā gāmaṃpaviseyya, pācittiyaṃ.

Chattupāhanavaggo navamo.97. Sampajānamusāvāde pācittiyaṃ.98. Omasavāde pācittiyaṃ.99. Bhikkhunipesuññe pācittiyaṃ.

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100. Should any bhikkhuni have an unordainedperson recite Dhamma line by line (with her), it is to beconfessed.101. Should any bhikkhuni lie down in the samelodging with an unordained woman for more than two orthree consecutive nights, it is to be confessed.102. Should any bhikkhuni lie down in the samelodging with a man, it is to be confessed.103. Should any bhikkhuni teach more than five orsix sentences of Dhamma to a man, unless aknowledgeable woman is present, it is to be confessed.104. Should any bhikkhuni report (her own) factualsuperior human state to an unordained person, it is to beconfessed.105. Should any bhikkhuni report (another)bhikkhuni’s gross offense to an unordained person —unless authorized by the bhikkhunis — it is to beconfessed.106. Should any bhikkhuni dig soil or have it dug, itis to be confessed.Part Ten: The Lie Chapter

107. The damaging of a living plant is to be confessed.108. Evasive speech and uncooperativeness are to beconfessed.109. Maligning or complaining (about a Communityofficial) is to be confessed.110. Should any bhikkhuni set a bed, bench,mattress, or stool belonging to the Community out in theopen — or have it set out — and then on departingneither put it away nor have it put away, or should she gowithout taking leave, it is to be confessed.111. Should any bhikkhuni, having set out bedding ina lodging belonging to the Community — or having had itset out — and then on departing neither put it away norhave it put away, or should she go without taking leave, itis to be confessed.67

100. Yā pana bhikkhunī anupasampannaṃ padasodhammaṃ vāceyya, pācittiyaṃ.101. Yā pana bhikkhunī anupasampannāyauttaridvirattatirattaṃ sahaseyyaṃ kappeyya, pācittiyaṃ.102. Yā pana bhikkhunī purisena sahaseyyaṃkappeyya, pācittiyaṃ.103. Yā pana bhikkhunī purisassauttarichappañcavācāhi dhammaṃ deseyya aññatraviññunā itthiviggahena, pācittiyaṃ.104. Yā pana bhikkhunī anupasampannāyauttarimanussadhammaṃ āroceyya, bhūtasmiṃpācittiyaṃ.105. Yā pana bhikkhunī bhikkhuniyā duṭṭhullaṃāpattiṃ anupasampannāya āroceyya aññatrabhikkhunisammutiyā, pācittiyaṃ.106. Yā pana bhikkhunī pathaviṃ khaṇeyya vākhaṇāpeyya vā, pācittiyaṃ.

Musāvādavaggo dasamo.107. Bhūtagāmapātabyatāya pācittiyaṃ.108. Aññavādake, vihesake pācittiyaṃ.109. Ujjhāpanake, khiyyanake pācittiyaṃ.110. Yā pana bhikkhunī saṅghikaṃmañcaṃ vāpīṭhaṃ vā bhisiṃ vā kocchaṃ vā ajjhokāse santharitvā vāsantharāpetvā vā taṃ pakkamantī neva uddhareyya, nauddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiyaṃ.111. Yā pana bhikkhunī saṅghike vihāre seyyaṃsantharitvā vā santharāpetvā vā taṃ pakkamantī nevauddhareyya, na uddharāpeyya, anāpucchaṃ vāgaccheyya, pācittiyaṃ.

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112. Should any bhikkhuni knowingly lie down in alodging belonging to the Community so as to intrude ona bhikkhuni who arrived there first, (thinking), Whoeverfeels crowded will go away — doing it for this reason andno other — it is to be confessed.113. Should any bhikkhuni, angry and displeased,evict a bhikkhuni from a dwelling belonging to theCommunity — or have her evicted — it is to be confessed.114. Should any bhikkhuni sit or lie down on a bed orbench with detachable legs on an (unplanked) loft in adwelling belonging to the Community, it is to beconfessed.115. When a bhikkhuni is building a large dwelling,she may apply two or three layers of facing to plaster thearea around the window frame and reinforce the areaaround the door frame the width of the door opening,while standing where there are no crops to speak of.Should she apply more than that, even if standing wherethere are no crops to speak of, it is to be confessed.116. Should any bhikkhuni knowingly pour watercontaining living beings — or have it poured — on grassor on clay, it is to be confessed.Part Eleven: The Living Plant Chapter

117. A bhikkhuni who is not ill may eat one meal at apublic alms center. Should she eat more than that, it is tobe confessed.118. A group meal, except on the proper occasions, isto be confessed. Here the proper occasions are these: atime of illness, a time of giving cloth, a time of makingrobes, a time of going on a journey, a time of embarkingon a boat, an extraordinary occasion, a time when themeal is supplied by contemplatives. These are the properoccasions here.119. In case a bhikkhuni arriving at a familyresidence is presented with cakes or cooked grain-meal,she may accept two or three bowlfuls if she so desires. If69

112. Yā pana bhikkhunī saṅghike vihāre jānaṃpubbupagataṃ bhikkhuniṃ anupakhajja seyyaṃkappeyya ‘‘yassā sambādho bhavissati, sā pakkamissatī’’tietadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.113. Yā pana bhikkhunī bhikkhuniṃ kupitāanattamanā saṅghikā vihārā nikkaḍḍheyya vānikkaḍḍhāpeyya vā, pācittiyaṃ.114. Yā pana bhikkhunī saṅghike vihāreuparivehāsakuṭiyā āhaccapādakaṃmañcaṃ vā pīṭhaṃ vāabhinisīdeyya vā abhinipajjeyya vā, pācittiyaṃ.115. Mahallakaṃ pana bhikkhuniyā vihāraṃkārayamānāya yāva dvārakosā aggaḷaṭṭhapanāya,ālokasandhiparikammāya dvatticchadanassa pariyāyaṃappaharite ṭhitāya adhiṭṭhātabbaṃ. Tato ce uttariappaharitepi ṭhitā adhiṭṭhaheyya, pācittiyaṃ.

116. Yā pana bhikkhunī jānaṃ sappāṇakaṃ udakaṃtiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā,pācittiyaṃ.Bhūtagāmavaggo ekādasamo.

117. Agilānāya bhikkhuniyā eko āvasathapiṇḍobhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyaṃ.118. Gaṇabhojane aññatra samayā pācittiyaṃ.Tatthāyaṃ samayo, gilānasamayo, cīvaradānasamayo ,cīvarakārasamayo, addhānagamanasamayo,nāvābhiruhanasamayo, mahāsamayo,samaṇabhattasamayo, ayaṃ tattha samayo.

119. Bhikkhuniṃ paneva kulaṃ upagataṃ pūvehi vāmanthehi vā abhihaṭṭhuṃ pavāreyya, ākaṅkhamānāyabhikkhuniyā dvattipattapūrā paṭiggahetabbā. Tato ce70

she should accept more than that, it is to be confessed.Having accepted the two-or-three bowlfuls and havingtaken them from there, she is to share them among thebhikkhunis. This is the proper course here.120. Should any bhikkhuni chew or consume stapleor non-staple food at the wrong time, it is to be confessed.121. Should any bhikkhuni chew or consume stored-up staple or non-staple food, it is to be confessed.122. Should any bhikkhuni take into her mouth anedible that has not been given — except for water andtooth-cleaning sticks — it is to be confessed.123. Should any bhikkhuni say to a bhikkhuni,‘Come, venerable, let’s enter the village or town for alms,’and then — whether or not she has had (food) given toher — dismiss her, saying, ‘Go away, venerable. I don’t likesitting or talking with you. I prefer sitting or talkingalone, if doing it for that reason and no other, it is to beconfessed.’124. Should a bhikkhuni sit intruding on a familywith its meal, it is to be confessed.125. Should any bhikkhuni sit in private on asecluded seat with a man, it is to be confessed.126. Should any bhikkhuni sit in private, alone witha man, it is to be confessed.Part Twelve: The Food Chapter

127. Should any bhikkhuni, being invited for a mealand without taking leave of an available bhikkhuni, gocalling on families before or after the meal, except at theproper times, it is to be confessed. Here the proper timesare these: the time of giving cloth, the time of makingrobes. These are the proper times here.128. A bhikkhuni who is not ill may accept (make useof) a four-month invitation to ask for requisites. If sheshould accept (make use of) it for longer than that —unless the invitation is renewed or is permanent — it is71

uttari paṭiggaṇheyya, pācittiyaṃ. Dvattipattapūrepaṭiggahetvā tato nīharitvā bhikkhunīhi saddhiṃsaṃvibhajitabbaṃ, ayaṃ tattha sāmīci.120. Yā pana bhikkhunī vikāle khādanīyaṃ vābhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.121. Yā pana bhikkhunī sannidhikārakaṃkhādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyyavā, pācittiyaṃ.122. Yā pana bhikkhunī adinnaṃmukhadvāraṃāhāraṃ āhareyya aññatra udakadantaponā, pācittiyaṃ.123. Yā pana bhikkhunī bhikkhuniṃ ‘‘ehāyye,gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā’’ti tassādāpetvā vā adāpetvā vā uyyojeyya ‘‘gacchāyye, na metayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekikāya mekathā vā nisajjā vā phāsu hotī’’ti etadeva paccayaṃkaritvā anaññaṃ, pācittiyaṃ.124. Yā pana bhikkhunī sabhojane kule anupakhajjanisajjaṃ kappeyya, pācittiyaṃ.125. Yā pana bhikkhunī purisena saddhiṃ rahopaṭicchanne āsane nisajjaṃ kappeyya, pācittiyaṃ.126. Yā pana bhikkhunī purisena saddhiṃ ekenekāraho nisajjaṃ kappeyya, pācittiyaṃ.

Bhojanavaggo dvādasamo.127. Yā pana bhikkhunī nimantitā sabhattā samānāsantiṃ bhikkhuniṃ anāpucchā purebhattaṃ vāpacchābhattaṃ vā kulesu cārittaṃ āpajjeyya aññatrasamayā, pācittiyaṃ. Tatthāyaṃ samayo,cīvaradānasamayo, cīvarakārasamayo, ayaṃ tatthasamayo.128. Agilānāya bhikkhuniyācatumāsappaccayapavāraṇā sāditabbā aññatrapunapavāraṇāya, aññatra niccapavāraṇāya. Tato ce uttarisādiyeyya, pācittiyaṃ.

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129. Should any bhikkhuni go to see an army onactive duty, unless there is a suitable reason, it is to beconfessed.130. There being some reason or another for abhikkhuni to go to an army, she may stay two or three(consecutive) nights with the army. If she should staylonger than that, it is to be confessed.131. If a bhikkhuni staying two or three nights withan army should go to a battlefield, a roll call, the troopsin battle formation, or to see a review of the (battle)units, it is to be confessed.132. The drinking of alcohol or fermented liquor isto be confessed.133. Tickling with the fingers is to be confessed.134. The act of playing in the water is to beconfessed.135. Disrespect is to be confessed.136. Should any bhikkhuni try to frighten anotherbhikkhuni, it is to be confessed.Part Thirteen: The Go-calling Chapter

137. Should any bhikkhuni who is not ill, seeking towarm herself, kindle a fire or have one kindled — unlessthere is a suitable reason — it is to be confessed.138. Should any bhikkhuni bathe at intervals of lessthan half a month, except at the proper occasions, it is tobe confessed. Here the proper occasions are these: thelast month and a half of the hot season, the first monthof the rains, these two and a half months being a time ofheat, a time of fever; (also) a time of illness; a time ofwork; a time of going on a journey; a time of wind or rain.These are the proper times here.139. When a bhikkhuni receives a new robe, any oneof three means of discoloring it is to be applied: green,brown, or black. If a bhikkhuni should make use of a newrobe without applying any of the three means ofdiscoloring it, it is to be confessed.73

129. Yā pana bhikkhunī uyyuttaṃ senaṃ dassanāyagaccheyya aññatra tathārūpappaccayā, pācittiyaṃ.130. Siyā ca tassā bhikkhuniyā kocideva paccayosenaṃ gamanāya, dirattatirattaṃ tāya bhikkhuniyāsenāya vasitabbaṃ. Tato ce uttari vaseyya, pācittiyaṃ.131. Dvirattatirattaṃ ce bhikkhunī senāya vasamānāuyyodhikaṃ vā balaggaṃ vā senābyūhaṃ vāanīkadassanaṃ vā gaccheyya, pācittiyaṃ.132. Surāmerayapāne pācittiyaṃ.133. Aṅgulipatodake pācittiyaṃ.134. Udake hasadhamme pācittiyaṃ.135. Anādariye pācittiyaṃ.136. Yā pana bhikkhunī bhikkhuniṃ bhiṃsāpeyya,pācittiyaṃ.

Cārittavaggo terasamo.137. Yā pana bhikkhunī agilānā visibbanāpekkhājotiṃ samādaheyya vā samādahāpeyya vā aññatratathārūpappaccayā, pācittiyaṃ.138. Yā pana bhikkhunī orenaddhamāsaṃ nahāyeyyaaññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo‘diyaḍḍho māso seso gimhāna’nti ‘vassānassa paṭhamomāso’ iccete aḍḍhateyyamāsā uṇhasamayo,pariḷāhasamayo, gilānasamayo, kammasamayo,addhānagamanasamayo, vātavuṭṭhisamayo, ayaṃ tatthasamayo.139. Navaṃ pana bhikkhuniyā cīvaralābhāya tiṇṇaṃdubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃādātabbaṃ nīlaṃ vā kaddamaṃ vā kāḷasāmaṃ vā. Anādāce bhikkhunī tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃdubbaṇṇakaraṇaṃ navaṃ cīvaraṃ paribhuñjeyya,pācittiyaṃ.

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140. Should any bhikkhuni, herself having placedrobe-cloth under shared ownership (vikappana) with abhikkhu, a bhikkhuni, a female probationer, a malenovice, or a female novice, then make use of the clothwithout the shared ownership"s being rescinded, it is tobe confessed.141. Should any bhikkhuni hide (another)bhikkhuni’s bowl, robe, sitting cloth, needle case, or belt— or have it hidden — even as a joke, it is to be confessed.142. Should any bhikkhuni knowingly deprive ananimal of life, it is to be confessed.143. Should any bhikkhuni knowingly make use ofwater with living beings in it, it is to be confessed.144. Should any bhikkhuni knowingly agitate for thereviving of an issue that has been rightfully dealt with, itis to be confessed.145. Should any bhikkhuni knowingly and byarrangement travel together with a caravan of thieves,even for the interval between one village and the next, itis to be confessed.146. Should any bhikkhuni say the following: ‘As Iunderstand the Dhamma taught by the Blessed One,those acts the Blessed One says are obstructive, whenindulged in are not genuine obstructions,’ the bhikkhunisshould admonish her thus: ‘Do not say that, venerable.Do not misrepresent the Blessed One, for it is not good tomisrepresent the Blessed One. The Blessed One would notsay anything like that. In many ways, venerable, theBlessed One has described obstructive acts, and whenindulged in they are genuine obstructions.’And should the bhikkhuni, thus admonished by thebhikkhunis, persist as before, the bhikkhunis are torebuke her up to three times so as to desist. If whilebeing rebuked up to three times she desists, that is good.If she does not desist, it is to be confessed.Part Fourteen: The Fire Chapter

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140. Yā pana bhikkhunī bhikkhussa vā bhikkhuniyāvā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vāsāmaṃ cīvaraṃ vikappetvā apaccuddhāraṇaṃparibhuñjeyya, pācittiyaṃ.141. Yā pana bhikkhunī bhikkhuniyā pattaṃ vācīvaraṃ vā nisīdanaṃ vā sūcigharaṃ vā kāyabandhanaṃvā apanidheyya vā apanidhāpeyya vā antamasohasāpekkhāpi, pācittiyaṃ.142. Yā pana bhikkhunī sañcicca pāṇaṃ jīvitāvoropeyya, pācittiyaṃ.143. Yā pana bhikkhunī jānaṃ sappāṇakaṃ udakaṃparibhuñjeyya, pācittiyaṃ.144. Yā pana bhikkhunī jānaṃ yathādhammaṃnihatādhikaraṇaṃ punakammāya ukkoṭeyya, pācittiyaṃ.145. Yā pana bhikkhunī jānaṃ theyyasatthenasaddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyyaantamaso gāmantarampi, pācittiyaṃ.146. Yā pana bhikkhunī evaṃ vadeyya ‘‘tathāhaṃbhagavatā dhammaṃ desitaṃ ājānāmi, yathā yemeantarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃantarāyāyā’’ti. Sā bhikkhunī bhikkhunīhi evamassavacanīyā ‘‘māyye evaṃ avaca, mā bhagavantaṃabbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, nahi bhagavā evaṃ vadeyya, anekapariyāyenāyyeantarāyikā dhammā antarāyikā vuttā bhagavatā, alañcapana te paṭisevato antarāyāyā’’ti. Evañca sā bhikkhunībhikkhunīhi vuccamānā tatheva paggaṇheyya, sābhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbātassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamānātaṃ paṭinissajjeyya, iccetaṃ kusalaṃ. No cepaṭinissajjeyya, pācittiyaṃ.

Jotivaggo cuddasamo.76

147. Should any bhikkhuni knowingly consort, joinin communion, or lie down in the same lodging with abhikkhuni professing such a view who has not acted incompliance with the rule, who has not abandoned thatview, it is to be confessed.148. And if a female novice should say the following:‘As I understand the Dhamma taught by the Blessed One,those acts the Blessed One says are obstructive, whenindulged in are not genuine obstructions,’ the bhikkhunisshould admonish her thus: ‘Do not say that, venerablenovice. Do not misrepresent the Blessed One, for it is notgood to misrepresent the Blessed One. The Blessed Onewould not say anything like that. In many ways,venerable, the Blessed One has described obstructiveacts, and when indulged in they are genuineobstructions.’And should that female novice, thus admonished by thebhikkhunis, persist as before, the bhikkhunis shouldadmonish her as follows: ‘From this day forth, venerablenovice, you are not to claim the Blessed One as yourteacher, nor are you even to have the opportunity theother female novices get — that of sharing lodgings twoor three nights with the bhikkhunis. Away with you! Outof our sight!’Should any bhikkhuni knowingly support, receiveservices from, consort with, or lie down in the samelodging with a novice thus expelled, it is to be confessed.149. Should any bhikkhuni, admonished by thebhikkhunis in accordance with a rule, say: ‘Venerables, Iwill not train myself under this training rule until I haveput questions about it to another bhikkhuni, experiencedand learned in the discipline,’ it is to be confessed.Bhikkhunis, (a training rule) is to be understood, is to beasked about, is to be pondered. This is the proper coursehere.150. Should any bhikkhuni, when the patimokkha isbeing repeated, say: ‘Why are these lesser and minor77

147. Yā pana bhikkhunī jānaṃ tathāvādiniyābhikkhuniyā akaṭānudhammāya taṃ diṭṭhiṃappaṭinissaṭṭhāya saddhiṃ sambhuñjeyya vā,saṃvaseyya vā, saha vā seyyaṃ kappeyya, pācittiyaṃ.148. Samaṇuddesāpi ce evaṃ vadeyya: ‘tathāhaṃbhagavatā dhammaṃ desitaṃ ājānāmi, yathā yemeantarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃantarāyāyā’ti. Sā samaṇuddesā bhikkhunīhi evamassavacanīyā: ‘māyye, samaṇuddese evaṃ avaca, mābhagavantaṃ abbhācikkhi, na hi sādhu bhagavatoabbhakkhānaṃ, na hi bhagavā evaṃ vadeyya,anekapariyāyenāyye, samaṇuddese antarāyikā dhammāantarāyikā vuttā bhagavatā, alañca pana te paṭisevatoantarāyāyā’ti.Evañca sā samaṇuddesā bhikkhunīhi vuccamānātatheva paggaṇheyya, sā samaṇuddesā bhikkhunīhievamassa vacanīyā: ‘ajjatagge te, ayye, samaṇuddese naceva so bhagavā satthā apadisitabbo, yampi caññāsamaṇuddesā labhanti bhikkhunīhi saddhiṃdirattatirattaṃ sahaseyyaṃ, sāpi te natthi, cara pire,vinassā’ti.Yā pana bhikkhunī jānaṃ tathānāsitaṃ samaṇuddesaṃupalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, sahavā seyyaṃ kappeyya, pācittiyaṃ.

149. Yā pana bhikkhunī bhikkhunīhisahadhammikaṃ vuccamānā evaṃ vadeyya: ‘na tāvāhaṃ,ayye, etasmiṃ sikkhāpade sikkhissāmi, yāva na aññaṃbhikkhuniṃ byattaṃ vinayadharaṃ paripucchāmī’ti,pācittiyaṃ. Sikkhamānāya, bhikkhave, bhikkhuniyāaññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ, ayaṃtattha sāmīci.150. Yā pana bhikkhunī pātimokkhe uddissamāneevaṃ vadeyya: ‘kiṃ panimehi khuddānukhuddakehi

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training rules repeated when they lead only to anxiety,bother and confusion?’ the criticism of the training rulesis to be confessed.151. Should any bhikkhuni, when the patimokkha isbeing recited every half-month, say: ‘Just now have Iheard that this case, too, is handed down in thepatimokkha, is included in the patimokkha, and comesup for recitation every half-month’; and if otherbhikkhunis should know: ‘That bhikkhuni has already satthrough two or three recitations of the Patimokkha, ifnot more, the bhikkhuni is not exempted for beingignorant. Whatever the offense she has committed, she isto be dealt with in accordance with the rule; and inaddition, her deception is to be exposed: ‘It is no gain foryou, venerable, it is ill-done, that when the Patimokkha isbeing recited, you do not pay proper attention and take itto heart.’ Here the deception is to be confessed.152. Should any bhikkhuni, angered and displeased,give a blow to a bhikkhuni, it is to be confessed.153. Should any bhikkhuni, angered and displeased,raise her hand against a bhikkhuni, it is to be confessed.154. Should any bhikkhuni charge a bhikkhuni withan unfounded sanghadisesa (offense), it is to beconfessed.155. Should any bhikkhuni purposefully provokeanxiety in a bhikkhuni (thinking): ‘This way, even for justa moment, she will have no peace’ — if doing it for justthis reason and no other — it is to be confessed.156. Should any bhikkhuni stand eavesdropping onbhikkhunis when they are arguing, quarreling, anddisputing (thinking): ‘I will overhear what they say’ — ifdoing it for just this reason and no other — it is to beconfessed.Part Fifteen: The View Chapter

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sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāyavilekhāya saṃvattantī’ti, sikkhāpadavivaṇṇakepācittiyaṃ.151. Yā pana bhikkhunī anvaddhamāsaṃpātimokkhe uddissamāne evaṃ vadeyya: ‘idāneva khoahaṃ, ayye, jānāmi ayampi kira dhammo suttāgatosuttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī’ti.Tañce bhikkhuniṃ aññā bhikkhuniyo jāneyyuṃ:‘Nisinnapubbaṃ imāya bhikkhuniyā dvattikkhattuṃpātimokkhe uddissamāne, ko pana vādo bhiyyo?’ Na catassā bhikkhuniyā aññāṇakena mutti atthi, yañca tatthaāpattiṃ āpannā, tañca yathādhammo kāretabbo, uttaricassā moho āropetabbo: ‘tassā te, ayye, alābhā, tassā tedulladdhaṃ, yaṃ tvaṃ pātimokkhe uddissamāne nasādhukaṃ aṭṭhiṃ katvā manasi karosī’ti. Idaṃ tasmiṃmohanake pācittiyaṃ.152. Yā pana bhikkhunī bhikkhuniyā kupitāanattamanā pahāraṃ dadeyya, pācittiyaṃ.153. Yā pana bhikkhunī bhikkhuniyā kupitāanattamanā talasattikaṃ uggireyya, pācittiyaṃ.154. Yā pana bhikkhunī bhikkhuniṃ amūlakenasaṅghādisesena anuddhaṃseyya, pācittiyaṃ.155. Yā pana bhikkhunī bhikkhuniyā sañciccakukkuccaṃ upadaheyya: ‘itissā muhuttampi aphāsubhavissatī’ti. Etadeva paccayaṃ karitvā anaññaṃ,pācittiyaṃ.156. Yā pana bhikkhunī bhikkhunīnaṃbhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃupassutiṃ tiṭṭheyya: ‘yaṃ imā bhaṇissanti, taṃsossāmī’ti. Etadeva paccayaṃ karitvā anaññaṃ,pācittiyaṃ.

Diṭṭhivaggo pannarasamo.

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157. Should any bhikkhuni, having given consent (byproxy) to a formal act carried out in accordance with therule, later complain (about the act), it is to be confessed.158. Should any bhikkhuni, when deliberation isbeing carried on in the Community, get up from her seatand leave without having given consent, it is to beconfessed.159. Should any bhikkhuni, (acting as part of) aCommunity in concord, give robe-cloth (to an individualbhikkhuni) and later complain, ‘The bhikkhunisapportion the Community’s gains according tofriendship’, it is to be confessed.160. Should any bhikkhuni knowingly divert to anindividual gains that had been allocated for theCommunity, it is to be confessed.161. Should any bhikkhuni pick up or have(someone) pick up a valuable or what is considered avaluable, except within a monastery or within a dwelling,it is to be confessed. But when a bhikkhuni has picked upor had (someone) pick up a valuable or what isconsidered a valuable (left) in a monastery or in adwelling, she is to keep it, (thinking,) ‘Whoever it belongsto will (come and) fetch it.’ This is the proper course here.162. Should any bhikkhuni have a needle case madeof bone, ivory, or horn, it is to be broken and confessed.163. When a bhikkhuni is making a new bed orbench, it is to have legs (at most) eight fingerbreadthslong — using Sugata fingerbreadths — not counting thelower edge of the frame. In excess of that it is to be cutdown and confessed.164. Should any bhikkhuni have a bed or benchupholstered, it (the upholstery) is to be torn off andconfessed.165. When a bhikkhuni is making a skin-eruptioncloth, it is to be made to the measurement. Here thestandard is this: 4 Sugata spans in length, 2 spans inwidth. If in excess, it is to be cut down and confessed.81

157. Yā pana bhikkhunī dhammikānaṃ kammānaṃchandaṃ datvā pacchā khīyanadhammaṃ āpajjeyya,pācittiyaṃ.158. Yā pana bhikkhunī saṅghe vinicchayakathāyavattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkameyya,pācittiyaṃ.159. Yā pana bhikkhunī samaggena saṅghenacīvaraṃ datvā pacchā khīyanadhammaṃ āpajjeyya‘‘yathāsanthutaṃ bhikkhuniyo saṅghikaṃ lābhaṃpariṇāmentī’’ti, pācittiyaṃ.160. Yā pana bhikkhunī jānaṃ saṅghikaṃ lābhaṃpariṇataṃ puggalassa pariṇāmeyya, pācittiyaṃ.161. Yā pana bhikkhunī ratanaṃ vāratanasammataṃ vā aññatra ajjhārāmā vā ajjhāvasathāvā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. Ratanaṃvā pana bhikkhuniyā ratanasammataṃ vā ajjhārāme vāajjhāvasathe vā uggahetvā vā uggahāpetvā vānikkhipitabbaṃ ‘‘yassa bhavissati, so harissatī’’ti, ayaṃtattha sāmīci.162. Yā pana bhikkhunī aṭṭhimayaṃ vā dantamayaṃvā visāṇamayaṃ vā sūcigharaṃ kārāpeyya, bhedanakaṃpācittiyaṃ.163. Navaṃ pana bhikkhuniyā mañcaṃ vā pīṭhaṃ vākārayamānāya aṭṭhaṅgulapādakaṃ kāretabbaṃsugataṅgulena aññatra heṭṭhimāya aṭaniyā. Taṃatikkāmentiyā chedanakaṃ pācittiyaṃ.164. Yā pana bhikkhunī mañcaṃ vā pīṭhaṃ vātūlonaddhaṃ kārāpeyya, uddālanakaṃ pācittiyaṃ.165. Kaṇḍuppaṭicchādiṃ pana bhikkhuniyākārayamānāya pamāṇikā kāretabbā, tatridaṃ pamāṇaṃ,dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṃ dvevidatthiyo. Taṃ atikkāmentiyā chedanakaṃ pācittiyaṃ.

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166. Should any bhikkhuni have a robe made the sizeof the Sugata robe or larger, it is to be cut down andconfessed. Here, the size of the Sugata robe is this: ninespans — using the Sugata span — in length, six spans inwidth. This is the size of the Sugata’s Sugata robe.Part Sixteen: The In-accordance -with-the-Rule Chapter

Recited, venerables, are the hundred and sixty-sixmatters entailing confession.Herein I ask the venerables: Are you pure in this?A second time I ask: Are you pure in this?For the third time I ask: Are you pure in this?The venerables are pure in this; therefore they are silent.So I remember it.

The section on confession is finished.

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166. Yā pana bhikkhunī sugatacīvarappamāṇaṃcīvaraṃ kārāpeyya, atirekaṃ vā, chedanakaṃ pācittiyaṃ.Tatridaṃ sugatassa sugatacīvarappamāṇaṃ, dīghasonava vidatthiyo sugatavidatthiyā, tiriyaṃ cha vidatthiyo,idaṃ sugatassa sugatacīvarappamāṇanti.Dhammikavaggo soḷasamo.

Uddiṭṭhā kho, ayyāyo, chasaṭṭhisatā pācittiyā dhammā.

Tatthāyyāyo, pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.Pācittiyā niṭṭhitā.

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The Recitation of the Section onAcknowledgementNow, venerables, these eight matters to be acknowledgedcome up for recitation1. Should any bhikkhuni, not being ill, ask for gheeand consume it, she is to acknowledge it: venerable, Ihave committed a blameworthy, unsuitable act thatought to be acknowledged. I acknowledge it.2-8. Should any bhikkhuni, not being ill, ask for oil...honey... sugar/molasses... fish... meat... milk... curds andconsume it, she is to acknowledge it: venerable, I havecommitted a blameworthy, unsuitable act that ought tobe acknowledged. I acknowledge it.

Recited, venerables, are the eight matters to beacknowledged.Herein I ask the venerables: Are you pure in this?A second time I ask: Are you pure in this?For the third time I ask: Are you pure in this?The venerables are pure in this; therefore they are silent.So I remember it.The section on acknowledgement is finished.

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PāṭidesanīyāIme kho panāyyāyo aṭṭha pāṭidesanīyā dhammāuddesaṃ āgacchanti.1. Yā pana bhikkhunī agilānā sappiṃ viññāpetvābhuñjeyya, paṭidesetabbaṃ tāya bhikkhuniyā‘‘gārayhaṃ, ayye, dhammaṃ āpajjiṃ asappāyaṃpāṭidesanīyaṃ, taṃ paṭidesemī’’ti.2. Yā pana bhikkhunī agilānā telaṃ viññāpetvābhuñjeyya...3. Yā pana bhikkhunī agilānā madhuṃ viññāpetvābhuñjeyya...4. Yā pana bhikkhunī agilānā phāṇitaṃviññāpetvā bhuñjeyya...3. Yā pana bhikkhunī agilānā madhuṃ viññāpetvābhuñjeyya...4. Yā pana bhikkhunī agilānā phāṇitaṃviññāpetvā bhuñjeyya...5. Yā pana bhikkhunī agilānā macchaṃviññāpetvā bhuñjeyya...6. Yā pana bhikkhunī agilānā maṃsaṃviññāpetvā bhuñjeyya...7. Yā pana bhikkhunī agilānā khīraṃ viññāpetvābhuñjeyya...8. Yā pana bhikkhunī agilānā dadhiṃ viññāpetvābhuñjeyya, paṭidesetabbaṃ tāya bhikkhuniyā‘‘gārayhaṃ, ayye, dhammaṃ āpajjiṃ asappāyaṃpāṭidesanīyaṃ, taṃ paṭidesemī’’ti.Uddiṭṭhā kho, ayyāyo, aṭṭha pāṭidesanīyā dhammā.Tatthāyyāyo, pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.

Pāṭidesanīyā niṭṭhitā.86

The Recitation of the Section onTrainingNow, venerables, these rules of training come up forrecitation.1. {2} I will wear the lower robe {upper robe} wrappedaround (me): a training to be observed.3. {4} I will go {sit} well-covered in inhabited areas: atraining to be observed.

5. {6} I will go {sit} well-restrained in inhabited areas:a training to be observed.

7. {8} I will go {sit} with eyes lowered in inhabitedareas: a training to be observed.

9. {10} I will not go {sit} with robes hitched up ininhabited areas: a training to be observed.

11. {12} I will not go {sit} laughing loudly in inhabitedareas: a training to be observed.

13. {14} I will go {sit} (speaking) with a lowered voice ininhabited areas: a training to be observed.

15. {16} I will not go {sit} swinging the body in inhabitedareas: a training to be observed.

17. {18} I will not go {sit} swinging the arms in inhabited87

SekhiyāIme kho panāyyāyo, sekhiyā dhammā uddesaṃāgacchanti.1. Parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā.2. Parimaṇḍalaṃ pārupissāmīti sikkhā karaṇīyā.3. Suppaṭicchannā antaraghare gamissāmīti sikkhākaraṇīyā.4. Suppaṭicchannā antaraghare nisīdissāmītisikkhā karaṇīyā.5. Susaṃvutā antaraghare gamissāmīti sikkhākaraṇīyā.6. Susaṃvutā antaraghare nisīdissāmīti sikkhākaraṇīyā.7. Okkhittacakkhunī antaraghare gamissāmītisikkhā karaṇīyā.8. Okkhittacakkhunī antaraghare nisīdissāmītisikkhā karaṇīyā.9. Na ukkhittakāya antaraghare gamissāmītisikkhā karaṇīyā.10. Na ukkhittakāya antaraghare nisīdissāmītisikkhā karaṇīyā.11. Na ujjagghikāya antaraghare gamissāmīti sikkhākaraṇīyā.12. Na ujjagghikāya antaraghare nisīdissāmītisikkhā karaṇīyā.13. Appasaddā antaraghare gamissāmīti sikkhākaraṇīyā.14. Appasaddā antaraghare nisīdissāmīti sikkhākaraṇīyā.15. Na kāyappacālakaṃ antaraghare gamissāmītisikkhā karaṇīyā.16. Na kāyappacālakaṃ antaraghare nisīdissāmītisikkhā karaṇīyā.17. Na bāhuppacālakaṃ antaraghare gamissāmīti

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areas: a training to be observed.

19. {20} I will not go {sit} swinging the head in inhabitedareas: a training to be observed.

21. {22} I will not go {sit} with arms akimbo in inhabitedareas: a training to be observed.

23. {24} I will not go {sit} with my head covered ininhabited areas: a training to be observed.

25. I will not go tiptoeing or walking just on theheels in inhabited areas: a training to be observed.26. I will not sit holding up the knees in inhabitedareas: a training to be observed.Part One: The 26 Dealing with Proper Behavior

27. I will receive alms food appreciatively: atraining to be observed.28. I will receive alms food with attention focusedon the bowl: a training to be observed.29. I will receive alms food with bean curry inproper proportion: a training to be observed.30. I will receive alms food level with the edge (ofthe bowl): a training to be observed.31. I will eat alms food appreciatively: a training tobe observed.32. I will eat alms food with attention focused onthe bowl: a training to be observed.33. I will eat alms food methodically: a training tobe observed.34. I will eat alms food with bean curry in properproportion: a training to be observed.89

sikkhā karaṇīyā.18. Na bāhuppacālakaṃ antaraghare nisīdissāmītisikkhā karaṇīyā.19. Na sīsappacālakaṃ antaraghare gamissāmītisikkhā karaṇīyā.20. Na sīsappacālakaṃ antaraghare nisīdissāmītisikkhā karaṇīyā.21. Na khambhakatā antaraghare gamissāmītisikkhā karaṇīyā.22. Na khambhakatā antaraghare nisīdissāmītisikkhā karaṇīyā.23. Na oguṇṭhitā antaraghare gamissāmīti sikkhākaraṇīyā.24. Na oguṇṭhitā antaraghare nisīdissāmīti sikkhākaraṇīyā.25. Na ukkuṭikāya antaraghare gamissāmīti sikkhākaraṇīyā.26. Na pallatthikāya antaraghare nisīdissāmītisikkhā karaṇīyā.Chabbīsati-sāruppā

27. Sakkaccaṃ piṇḍapātaṃ paṭiggahessāmīti sikkhākaraṇīyā.28. Pattasaññinī piṇḍapātaṃ paṭiggahessāmītisikkhā karaṇīyā.29. Samasūpakaṃ piṇḍapātaṃ paṭiggahessāmītisikkhā karaṇīyā.30. Samatittikaṃ piṇḍapātaṃ paṭiggahessāmītisikkhā karaṇīyā.31. Sakkaccaṃ piṇḍapātaṃ bhuñjissāmīti sikkhākaraṇīyā.32. Pattasaññinī piṇḍapātaṃ bhuñjissāmīti sikkhākaraṇīyā.33. Sapadānaṃ piṇḍapātaṃ bhuñjissāmīti sikkhākaraṇīyā.34. Samasūpakaṃ piṇḍapātaṃ bhuñjissāmīti sikkhākaraṇīyā.90

35. I will not eat alms food taking mouthfuls from aheap: a training to be observed.36. I will not hide bean curry and foods with riceout of a desire to get more: a training to be observed.37. Not being ill, I will not eat rice or bean currythat I have requested for my own sake: a training to beobserved.38. I will not look at another’s bowl intent onfinding fault: a training to be observed.39. I will not take an extra-large mouthful: atraining to be observed.40. I will make a rounded mouthful: a training to beobserved.41. I will not open the mouth when the mouthfulhas yet to be brought to it: a training to be observed.42. I will not put the whole hand into the mouthwhile eating: a training to be observed.43. I will not speak with the mouth full of food: atraining to be observed.44. I will not eat from lifted balls of food: a trainingto be observed.45. I will not eat nibbling at mouthfuls of food: atraining to be observed.46. I will not eat stuffing out the cheeks: a trainingto be observed.47. I will not eat shaking (food off) the hand: atraining to be observed.48. I will not eat scattering rice about: a training tobe observed.49. I will not eat sticking out the tongue: a trainingto be observed.50. I will not eat smacking the lips: a training to beobserved.51. I will not eat making a slurping noise: a trainingto be observed.52. I will not eat licking the hands: a training to beobserved.91

35. Na thūpakato omadditvā piṇḍapātaṃbhuñjissāmīti sikkhā karaṇīyā.36. Na sūpaṃ vā byañjanaṃ vā odanenapaṭicchādessāmi bhiyyokamyataṃ upādāyāti sikkhākaraṇīyā.37. Na sūpaṃ vā odanaṃ vā agilānā attano atthāyaviññāpetvā bhuñjissāmīti sikkhā karaṇīyā.38. Na ujjhānasaññinī paresaṃ pattaṃ olokessāmītisikkhā karaṇīyā.39. Nātimahantaṃ kabaḷaṃ karissāmīti sikkhākaraṇīyā.40. Parimaṇḍalaṃ ālopaṃ karissāmīti sikkhākaraṇīyā.41. Na anāhaṭe kabaḷe mukhadvāraṃ vivarissāmītisikkhā karaṇīyā.42. Na bhuñjamānā sabbahatthaṃmukhepakkhipissāmīti sikkhā karaṇīyā.43. Na sakabaḷena mukhena byāharissāmīti sikkhākaraṇīyā.44. Na piṇḍukkhepakaṃ bhuñjissāmīti sikkhākaraṇīyā.45. Na kabaḷāvacchedakaṃ bhuñjissāmīti sikkhākaraṇīyā.46. Na avagaṇḍakārakaṃ bhuñjissāmīti sikkhākaraṇīyā.47. Na hatthaniddhunakaṃ bhuñjissāmīti sikkhākaraṇīyā.48. Na sitthāvakārakaṃ bhuñjissāmīti sikkhākaraṇīyā.49. Na jivhānicchārakaṃ bhuñjissāmīti sikkhākaraṇīyā.50. Na capucapukārakaṃ bhuñjissāmīti sikkhākaraṇīyā.51. Na surusurukārakaṃ bhuñjissāmīti sikkhākaraṇīyā.52. Na hatthanillehakaṃ bhuñjissāmīti sikkhākaraṇīyā.92

53. I will not eat licking the bowl: a training to beobserved.54. I will not eat licking the lips: a training to beobserved.55. I will not accept a water vessel with a handsoiled by food: a training to be observed.56. I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to beobserved.Part Two: The 30 Dealing with Food

57. I will not teach Dhamma to a person with anumbrella in their hand and who is not ill: a training to beobserved.58. I will not teach Dhamma to a person with a staffin their hand and who is not ill: a training to be observed.59. I will not teach Dhamma to a person with aknife in their hand and who is not ill: a training to beobserved.60. I will not teach Dhamma to a person with aweapon in their hand and who is not ill: a training to beobserved.61. I will not teach Dhamma to a person wearingnon-leather footwear who is not ill: a training to beobserved.62. I will not teach Dhamma to a person wearingleather footwear who is not ill: a training to be observed.63. I will not teach Dhamma to a person in a vehicleand who is not ill: a training to be observed.64. I will not teach Dhamma to a person lying downwho is not ill: a training to be observed.65. I will not teach Dhamma to a person who sitsholding up their knees and who is not ill: a training to beobserved.66. I will not teach Dhamma to a person wearingheadgear who is not ill: a training to be observed.93

53. Na pattanillehakaṃ bhuñjissāmīti sikkhākaraṇīyā.54. Na oṭṭhanillehakaṃ bhuñjissāmīti sikkhākaraṇīyā.55. Na sāmisena hatthena pānīyathālakaṃpaṭiggahessāmīti sikkhā karaṇīyā.56. Na sasitthakaṃ pattadhovanaṃ antaragharechaḍḍessāmīti sikkhā karaṇīyā.

Samatiṁsa-bhojana-paṭisaṁyuttā57. Na chattapāṇissa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.58. Na daṇḍapāṇissa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.59. Na satthapāṇissa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.60. Na āvudhapāṇissa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.61. Na pādukāruḷhassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.62. Na upāhanāruḷhassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.63. Na yānagatassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.64. Na sayanagatassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.65. Na pallatthikāya nisinnassa agilānassadhammaṃ desessāmīti sikkhā karaṇīyā.66. Na veṭhitasīsassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.

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67. I will not teach Dhamma to a person whose headis covered (with a robe or scarf) and who is not ill: atraining to be observed.68. Sitting on the ground, I will not teach Dhammato a person sitting on a seat who is not ill: a training to beobserved.69. Sitting on a low seat, I will not teach Dhamma toa person sitting on a high seat who is not ill: a training tobe observed.70. Standing, I will not teach Dhamma to a personsitting who is not ill: a training to be observed.71. Walking behind, I will not teach Dhamma to aperson walking ahead who is not ill: a training to beobserved.72. Walking beside a path, I will not teach Dhammato a person walking on the path and who is not ill: atraining to be observed.Part Three: The 16 Dealing with Teaching Dhamma

73. Not being ill, I will not defecate or urinate whilestanding: a training to be observed.74. Not being ill, I will not defecate, urinate, or spiton living crops: a training to be observed.75. Not being ill, I will not defecate, urinate, or spitin water: a training to be observed.Part Four: The 3 Miscellaneous Rules

Recited, venerables, are the rules of training.Herein I ask the venerables: Are you pure in this?A second time I ask the venerables: Are you pure in this?A third time I ask the venerables: Are you pure in this?The venerables are pure in this; therefore they are silent.So I remember it.

The section on training is finished.95

67. Na oguṇṭhitasīsassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.68. Na chamāyaṃ nisīditvā āsane nisinnassaagilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.69. Na nīce āsane nisīditvā ucce āsane nisinnassaagilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.70. Na ṭhitā nisinnassa agilānassa dhammaṃdesessāmīti sikkhā karaṇīyā.71. Na pacchato gacchantī purato gacchantassaagilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.72. Na uppathena gacchantī pathena gacchantassaagilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

Soḷasa-dhammadesana-paṭisaṁyuttā73. Na ṭhitā agilānā uccāraṃ vā passāvaṃ vākarissāmīti sikkhā karaṇīyā.74. Na harite agilānā uccāraṃ vā passāvaṃ vākheḷaṃ vā karissāmīti sikkhā karaṇīyā.75. Na udake agilānā uccāraṃ vā passāvaṃ vākheḷaṃ vā karissāmīti sikkhā karaṇīyā.

Tayo pakiṇṇakāUddiṭṭhā kho, ayyāyo, sekhiyā dhammā.Tatthāyyāyo, pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.

Sekhiyā niṭṭhitā.96

Settlement of IssuesNow, venerables, these seven matters for the settlementof issues come up for recitation.For the settling and pacification of issues that have arisen:

1. A verdict in the presence of may be given.2. A verdict of mindfulness may be given.3. A verdict of past insanity may be given.4. Acting in accordance with what is admitted.5. Acting in accordance with the majority.6. Acting in accordance with the accused’s furthermisconduct.7. Covering over as with grass.Recited, venerables, are the seven matters of thesettlement of issues.Herein I ask the venerables: 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?The venerables are pure in this; therefore they are silent.So I remember it.

The settlement of issues is finished.

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AdhikaraṇasamathāIme kho panāyyāyo, satta adhikaraṇasamathā dhammāuddesaṃ āgacchanti.Uppannuppannānaṃ adhikaraṇānaṃ samathāyavūpasamāya:Sammukhāvinayo dātabbo.Sativinayo dātabbo.Amūḷhavinayo dātabbo.Paṭiññāya kāretabbaṃ.Yebhuyyasikā.Tassapāpiyasikā.Tiṇavatthārakoti.Uddiṭṭhā kho ayyāyo satta adhikaraṇasamathā dhammā.

Tatthāyyāyo pucchāmi, kaccittha parisuddhā,dutiyampi pucchāmi, kaccittha parisuddhā,tatiyampi pucchāmi, kaccittha parisuddhā,parisuddhetthāyyāyo, tasmā tuṇhī,evametaṃ dhārayāmīti.Adhikaraṇasamathā niṭṭhitā.

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Recited, venerables, is the introduction,recited are the eight matters entailing defeat,recited are the seventeen matters entailing initial andsubsequent [meetings] of the community,recited are the thirty matters entailing confession withforfeiture,recited are the one hundred and sixty-six mattersentailing confession,recited are the eight matters to be acknowledged,recited are the rules for training,recited are the seven matters for the settlement of issues.So much, come down in the sutta of the Blessed One,contained in the sutta, comes up for recitation every halfmonth. Herein all are to train – united, in agreement, notdisputing.

The recitation of the enumeration; the fourth.

The Bhikkhuni Patimokkha is finished.

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Uddiṭṭhaṃ kho ayyāyo nidānaṃ,uddiṭṭhā aṭṭha pārājikā dhammā,uddiṭṭhā sattarasa saṅghādisesā dhammā,uddiṭṭhā tiṃsa nissaggiyā pācittiyā dhammā,uddiṭṭhā chasaṭṭhisatā pācittiyā dhammā,uddiṭṭhā aṭṭha pāṭidesanīyā dhammā,uddiṭṭhā sekhiyā dhammā,uddiṭṭhā satta adhikaraṇasamathā dhammā.Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃanvaddhamāsaṃ uddesaṃ āgacchati.Tattha sabbāheva samaggāhi sammodamānāhiavivadamānāhi sikkhitabbanti.

Vitthāruddeso catuttho.

Bhikkhunipātimokkhaṃ niṭṭhitaṃ.

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P A S S A G E S F O R I N S P I R A T I O NNow let us recite the exhortation Pāṭimokkha verses:

Long enduring patience is the ultimate austerity,Nibbana is the ultimate say the awakened ones.No true homeless one would kill anotherAnd no ascetic would harm another.The non-doing of all evil,Accomplishment of skilfulness,And purification of one’s own mind:This is the instruction of all the awakened ones.Neither insulting or attacking,Restraint in the Pāṭimokkha,Knowing the right measure of food,And dwelling in far away places,Devotion to the higher mind:This is the instruction of all the awakened ones.

Now let us recite the asseveration of truth verses:For me there is no other refuge,The Buddha is my excellent refuge;By the speaking of this truth may I always be well.For me there is no other refuge,The Dhamma is my excellent refuge;By the speaking of this truth may I always be well.For me there is no other refuge,The Saṅgha is my excellent refuge;By the speaking of this truth may I always be well.

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P Ā S Ā D A N Ī Y A - P Ā Ṭ H ĀHanda mayaṁ ovāda-pāṭimokkha-gāthāyo bhaṇāmase:

Khanti-paramaṁ tapo tītikkhāNibbāna-paramaṁ vadanti buddhā,Na hi pabbajjito parûpaghātiSamaṇo hoti paraṁ viheṭhayanto.Sabba-pāpassa akaraṇaṁKusalassûpasampadā,Sacitta-pariyodapanaṁEtaṁ buddhāna-sāsanaṁ.Anûpavādo anûpaghātoPāṭimokkhe ca saṁvaro,Mattaññutā ca bhattasmiṁPantañca sayanâsanaṁ,Adhicitte ca āyogoEtaṁ buddhāna-sāsanaṁ.

Handa mayaṁ saccakiriya-gāthāyo bhaṇāmase:Natthi me saraṇaṁ aññaṁBuddho me saraṇaṁ varaṁ,Etena saccavajjena sotthi me hotu sabbadā.Natthi me saraṇaṁ aññaṁDhammo me saraṇaṁ varaṁ,Etena saccavajjena sotthi me hotu sabbadā.Natthi me saraṇaṁ aññaṁSaṅgho me saraṇaṁ varaṁ,Etena saccavajjena sotthi me hotu sabbadā.

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Now let us recite the summary of virtue passage:This was spoken by the Blessed One, by the One whoKnows, the One who Sees, by the Rightly Awakened One:‘Be perfect in virtue, be perfect in the Pāṭimokkha,perfect in conduct and resort, seeing danger in theslightest faults, train having undertaken the rules oftraining.’Therefore we are to train ourselves thus:‘We will dwell perfect in virtue and perfect in thePāṭimokkha, perfect in conduct and resort, seeingdanger in the slightest faults, we will train havingundertaken the rules of training.’Thus indeed we are to train ourselves.

Now let us recite the verses of Tāyana:Having cut the stream, strive,Discard desires for sensuality, holy one,Without having abandoned sensuality,The sage’s mind one-pointed does not arise.If something is to be doneThen one should do it with firm resolve.For a lax renunciate’s lifeOnly stirs up more dust.Better left undone is that wrong deedThat afterwards one burns with regret for,But a good deed is better done,Which having done one does not regret.Just as Kusa grass wrongly graspedCuts the hand,So the life of a samaṇa wrongly graspedDrags one down to hell.

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Handa mayaṁ sīlûddesapāṭhaṁ bhaṇāmase:Bhāsitaṁ idaṁ tena bhagavatā janatā passatā arahatāsammāsambuddhena.‘Sampannasīlā bhikkhave viharathasampannapāṭimokkhā, pāṭimokkha-saṁvara-saṁvutāviharatha ācāra-gocara-sampannā, anumattesu vajjesubhayadassavī, samādāya sikkhatha sikkhāpadesûti.’Tasmâti-h’ amhehi sikkhitabbaṁ.‘Sampannasīlā viharissāma sampannapāṭimokkhā,pāṭimokkha-saṁvara-saṁvutā viharatha ācāra-gocara-sampannā, anumattesu vajjesu bhayadassavī samādāyasikkhissāma sikkhāpadesûti.’Evañhi no sikkhitabbaṁ.

Handa mayaṁ tāyanagāthāyo bhaṇāmase:Chindasotaṁ parakkamāKāme panūda brahmaṇā,Nappahāya muni kāmeN’ ekattam-upapajjati.Kayirā ce kayirath’ enaṁDaḷham-enaṁ parakkame.Sithilo hi paribbājoBhiyyo ākirate rajaṁ.Akataṁ dukkaṭaṁ seyyoPacchā tappati dukkataṁ.Katañca sukkataṁ seyyoYaṁ katvā nânutappati.Kuso yathā duggāhitoHattham-evânukantati,Sāmaññaṁ duparamaṭṭhaṁNirāyûpakaḍḍhati.

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Any lax actOr corrupted vowOr a celibate-life that arouses suspicion;Is of no great fruit.

Now let us recite the Sutta on the ten purposes of the Vinaya:Then the Venerable Upāli approached the Blessed One,having approached he bowed down to the Blessed Oneand sat down to one side. Sitting to one side theVenerable Upāli said this to the Blessed One:‘For how many reasons, bhante, did the Tathāgataformulate the training rules and recite the Pāṭimokkha?’’For ten reasons, Upāli, the Tathāgata formulated thetraining rules and recited the Pāṭimokkha. What ten? Forthe excellence of the Sangha, for the comfort of theSangha, for the restraining of shameless individuals, forthe dwelling in comfort of conscientious monastics, forthe restraint of the āsavas visible in this life and for thedestruction of the āsavas in the next life, for inspiringfaith in those without faith and for increasing the faithof the faithful, for the long lasting of the True Dhammaand for the support of the Vinaya.‘These are the ten reasons, Upāli, why the Tathāgataformulated the training rules and recited thePāṭimokkha.’

Now let us recite the Parivāra passage on the aim of the Vinaya:Vinaya is for the purpose of restraint,restraint is for the purpose of freedom from remorse,freedom from remorse is for the purpose of gladness,gladness is for the purpose of joy,joy is for the purpose of tranquility,tranquility is for the purpose of bliss,

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Yaṁ kiñci sithilaṁ kammaṁSaṅkiliṭṭhañca yaṁ vataṁ,Saṅkassaraṁ brahmacariyaṁNa taṁ hoti mahapphalan-ti.

Handa mayaṁ dasa-atthavase suttaṁ bhaṇāmase:Atha kho āyasmā upāli yena bhagavā tenupasaṅkami.Upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁnisīdi. Ekamantaṁ nisinno kho āyasmā upālibhagavantaṁ etadavoca.‘Kati nu kho, bhante, atthavase paṭicca tathāgatenasāvakānaṁ sikkhāpadaṁ paññattaṁ,pātimokkhaṁuddiṭṭhan-ti?’‘Dasa kho, upāli, atthavase paṭicca tathāgatenasāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁuddiṭṭhaṁ. katame dasa?‘Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁpuggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁphāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁsaṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya,appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya,saddhammaṭṭhitiyā, vinayānuggahāya.‘Ime kho, upāli, dasa atthavase paṭicca tathāgatenasāvakānaṁ sikkhāpadaṁpaññattaṁ, pātimokkhaṁuddiṭṭhan-ti.’

Handa mayaṁ parivāra-vinayâttha-pāṭhaṁ bhaṇāmase:Vinayo saṁvar’atthāya,saṁvaro avippaṭisār’atthāya,avippaṭisāro pāmujj’atthāya,pāmujjaṁ pīt’atthāya,pīti passaddh’atthāya,passaddhi sukh’atthāya,

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bliss is for the purpose of concentration,concentration is for the purpose of knowledge and visionaccording to conditions,knowledge and vision according to conditions is for thepurpose of turning away,turning away is for the purpose of fading away,fading away is for the purpose of liberation,liberation is for the purpose of knowledge and vision ofliberation,knowledge and vision of liberation is for the purpose ofextinguishment without clinging.

Now let us recite the verses on the beautifiers of the Sangha:They who are knowledgeable and confident,Very learned and expert in the Dhamma,Who live according to Dhamma,Such ones are the beautifiers of the Sangha.Bhikkhus who are perfected in virtueBhikkhunis who are very learnedLaymen and laywomen who are faithful,

These beautify the Sangha,They are the beautifiers of the Sangha.

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sukhaṁ samādh’atthāya,samādhi yathābhūtañāṇadassan’atthāya,yathābhūtañāṇadassanaṁ nibbid’atthāya,nibbidā virāg’atthāya,virāgo vimutt’atthāya,vimutti vimuttiñāṇadassan’atthāya,vimuttiñāṇadassanaṁ anupādāparinibbān’atthāya.

Handa mayaṁ saṅghasobhanagāthāyo bhaṇāmase:Yo hoti viyatto ca visārado ca,Bahussuto dhammadharo ca hoti,Dhammassa hoti anudhammacārī,Sa tādiso vuccati saṅghasobhano.Bhikkhu ca sīlasampanno,Bhikkhunī ca bahussutā,Upāsako ca yo saddho,Yā ca saddhā upāsikā;Ete kho saṅghaṁ sobhenti,Ete hi saṅghasobhanâti.’

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A P P E N D I C E SUposatha for Less than Four Bhikkhunis

Adhiṭṭhāna UposathaDo preliminary duties in the place where the uposatha isnormally held. Then resolve to oneself:Ajja me uposatho.Today is my uposatha.

Pārisuddhi Uposatha for Two BhikkhunisDo preliminaries, confess offenses. Then, sitting with hands inanjali, recite in order of seniority:Pārisuddhā ahaṁ ayye. Pārisuddhāti maṁ dhāretha. (3x)Ayya, I am pure. Remember me as pure. (3x)

Pārisuddhi Uposatha for Three BhikkhunisDo preliminaries, confess offenses. A competent bhikkhunirecites the motion.Suṇāntu me ayyāyo. Ajjuposatho paṇṇaraso [cātuddaso].Yadi ayyānaṁ pattakallaṁ, mayaṁ aññamaññaṁpārisuddhi-uposathaṁ kareyyāma.May the venerable Ladies listen. Today is the uposatha ofthe fifteenth [fourteenth].If the venerable Ladies are ready, we shall perform themutual uposatha of complete purity.Then, sitting with hands in anjali, recite in order of seniority:Parisuddhā ahaṁ ayye. Parisuddhāti maṁ dhāretha. (3x)Ayya, I am pure. Remember me as pure. (3x)

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Requesting the Date of the Uposathaand the OvādaOn the uposatha day the bhikkhunis should approach thebhikkhu-saṅgha and, having bowed down, ask the uposathaday and request the exhortation. If there is a competentbhikkhu of at least 20 vassas, he must be appointed by thebhikkhu Sangha to exhort the bhikkhunis. This will normally bedone when the bhikkhus assemble for their uposatha. In thiscase the bhikkhunis should approach at this time or later. Ifthere is no qualified bhikkhu, one of the monks will simply say:‘Strive on with faith!’ He need not be appointed, so this may bedone at any time.‘Mayhaṁ, bhante, uposathaṁ pucchāma ovādaṁ yacāma.’‘We, bhante, ask for the uposatha date and request theexhortation.’

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Pārisuddhi and ChandaIf a sick bhikkhuni is unable to attend the uposatha, anotherbhikkhuni should visit her and receive her confession and herdeclaration of purity.Pārisuddhiṁ dammi. Pārisuddhiṁme hara pārisuddhiṁme ārocehi.I give my purity. Convey my purity, declare my purity.The bhikkhuni who conveys the declaration of purity to theSangha may use the following formula.<Itthannāmā>, ayye, bhikkhunī gilānā, pārisuddhā’tipaṭijāni, pārisuddhā’ti tā saṅgho dhāretu.Venerable, bhikkhuni <Such & Such> who is ill, statestheir purity. May the Sangha hold them as pure.If a sick bhikkhuni is unable to attend other forms ofsaṅghakamma, another bhikkhuni should visit her and receiveher consent.Chandaṁ dammi. Chandaṁme hara, chandaṁmeārocehi.I give my consent. Convey my consent, declare myconsent.The bhikkhuni who conveys the consent to the Sangha may usethe following formula.<Itthannāmā>, ayye, bhikkhunī mayhaṁ chandaṁ adāsi.Tassā chando mayā āhaṭo. Sadhu, ayye, saṅgho dhāretu.Venerable, bhikkhuni <Such & Such> has given me theirconsent. I have conveyed their consent. It were good,venerable, for the Sangha to hold it thus.

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