Namo tassa bhagavato arahato sammāsambuddhassa

Dvemātikāpāḷi

Bhikkhupātimokkhapāḷi

Pubbakaraṇaṃ-4

Sweeping, a lamp, and water, and a seat:
These are called "preliminary duties."

Pubbakiccaṃ-5

Declaration of consent, declaration of purity, announcement of the season, counting the bhikkhus, and exhortation:
These are called "preliminary business."

Pattakallaaṅgā-4

The Uposatha, and as many bhikkhus as are qualified for the act;
And there are no offenses of the same kind;
This is called "being fit."

Having completed the preliminary duties and preliminary business, with the consent of the Saṅgha of bhikkhus who have declared their offenses, we request the recitation of the Pātimokkha.

Introduction

May the Saṅgha hear me, venerable sirs. Today is the fifteenth, the Uposatha day. If it seems fit to the Saṅgha, the Saṅgha should hold the Uposatha and recite the Pātimokkha.

What is to be done by the Saṅgha as a preliminary? Let the venerable ones announce their purity. I will recite the Pātimokkha. May all of you listen carefully and pay attention. Whoever has an offense, let him declare it. If there is no offense, one should remain silent. By your silence, I shall understand that the venerable ones are completely pure. Just as there is an explanation for each individual question, so it is announced three times to this assembly. If any bhikkhu, while being announced to for the third time, remembers that he has an offense and does not declare it, he is guilty of intentional lying. Intentional lying, venerable sirs, has been declared by the Blessed One to be an obstructive factor. Therefore, a bhikkhu who remembers having committed an offense, desiring purification, should declare his offense. For by declaring it, he will be at ease.

The introduction has been recited, venerable sirs. Therein I ask the venerable ones, are you completely pure? For the second time I ask, are you completely pure? For the third time I ask, are you completely pure? The venerable ones are completely pure, therefore you are silent. Thus, I understand it.

The Introduction is finished.

Recitation of the Pārājikas

Herein, these four pārājika Dhammas come up for recitation.

The precept on sexual intercourse

1. Whatever bhikkhu, having undertaken the training and the way of life of the bhikkhus, without renouncing the training, without declaring his weakness, should engage in sexual intercourse, even with a female animal, is defeated and no longer in affiliation.

The precept on taking what is not given

2. Whatever bhikkhu should take, from a village or from the wilderness, something not given, which is considered theft; in such a case of taking what is not given, kings would arrest the thief and execute him, or imprison him, or banish him, saying, "You are a thief, you are a fool, you are an idiot, you are a stealer;" a bhikkhu taking such a thing not given is also defeated and no longer in affiliation.

The precept on depriving a human being of life

3. Whatever bhikkhu should intentionally deprive a human being of life, or should seek an assassin for him, or should speak in praise of death, or should incite him to die, saying, "My good man, what is the use of this miserable, evil life to you? Death is better for you than life," thus with his mind so resolved, with his thoughts so determined, in many ways should speak in praise of death, or should incite him to die, he also is defeated and no longer in affiliation.

The precept on claiming superior human states

4. Whatever bhikkhu, without full knowledge, should declare a superior human state, an attainment of special knowledge and vision suited to the noble ones, saying, "Thus I know, thus I see," and then at a later time, whether being examined or not being examined, being subject to punishment and desiring purification, should say, "I said 'I know' though not knowing, 'I see' though not seeing, I spoke falsely and emptily," unless it was due to excessive conceit, he also is defeated and no longer in affiliation.

The four pārājika Dhammas have been recited, venerable sirs. If a bhikkhu commits any one of them, he does not have association with the bhikkhus, as before, so after, he is defeated and no longer in affiliation. Therein I ask the venerable ones, are you completely pure? For the second time I ask, are you completely pure? For the third time I ask, are you completely pure? The venerable ones are completely pure, therefore you are silent. Thus, I understand it.

The Pārājika is finished.

Recitation of the Saṅghādisesas

These thirteen Saṅghādisesa Dhammas come up for recitation, venerable sirs.

Dhammas come up for recitation.

The precept on intentional emission of semen

1. Intentional emission of semen, except in a dream, is a Saṅghādisesa.

The precept on bodily contact

2. Whatever bhikkhu, being obsessed with a distorted mind, should engage in bodily contact with a woman, such as holding her hand, or holding her braid, or touching any of her limbs, is a Saṅghādisesa.

The precept on obscene speech

3. Whatever bhikkhu, being obsessed with a distorted mind, should address a woman with lewd words, such as a young man would address a young woman with words pertaining to sexual intercourse, is a Saṅghādisesa.

The precept on soliciting sexual favors

4. Whatever bhikkhu, being obsessed with a distorted mind, should praise to a woman his own fitness for sexual services, saying, "This is the highest of services, sister, that one should attend upon a bhikkhu like me, virtuous, of good Dhamma, leading the holy life, with this Dhamma," with words pertaining to sexual intercourse, is a Saṅghādisesa.

The precept on acting as a go-between

5. Whatever bhikkhu should act as a go-between between a woman and a man, or between a man and a woman, whether as a wife or as a temporary liaison, even for a moment, is a Saṅghādisesa.

The precept on building a hut

6. When a bhikkhu is having a hut built with his own resources, it should be built to measure by a bhikkhu, without being assigned to anyone. Here is the measure: twelve spans in length by the Sugata's span, and seven spans across inside. The bhikkhus should be invited to point out the site. The site should be pointed out by those bhikkhus as being unobstructed and with space for passage all around. If a bhikkhu should have a hut built with his own resources on an obstructed site without space for passage all around, or should not invite the bhikkhus to point out the site, or should exceed the measure, it is a Saṅghādisesa.

The precept on building a monastery

7. When a bhikkhu is having a large monastery built that is assigned to someone, the bhikkhus should be invited to point out the site. The site should be pointed out by those bhikkhus as being unobstructed and with space for passage all around. If a bhikkhu should have a large monastery built on an obstructed site without space for passage all around, or should not invite the bhikkhus to point out the site, it is a Saṅghādisesa.

The precept on falsely accusing a bhikkhu

8. Whatever bhikkhu, being angry and displeased, should accuse another bhikkhu of a pārājika Dhamma without foundation, with the intention that he might thereby be expelled from the holy life, and then at a later time, whether being examined or not being examined, that charge is both groundless, and the bhikkhu persists in his anger, it is a Saṅghādisesa.

The precept on partially distorting an accusation

9. Whatever bhikkhu, being angry and displeased, taking up some slight reason connected with another kind of offense, should accuse another bhikkhu of a pārājika Dhamma, with the intention that he might thereby be expelled from the holy life, and then at a later time, whether being examined or not being examined, that charge is connected with another kind of offense, some slight reason has been taken up, and the bhikkhu persists in his anger, it is a Saṅghādisesa.

The precept on causing a schism in the Saṅgha

10. Whatever bhikkhu should strive to cause a schism in a Saṅgha that is in concord, or should persist in upholding a matter that leads to schism, that bhikkhu should be addressed by the bhikkhus thus: "Venerable sir, do not strive to cause a schism in a Saṅgha that is in concord, nor persist in upholding a matter that leads to schism. Let the venerable sir be in concord with the Saṅgha, for a Saṅgha in concord, rejoicing together, without dispute, with a common recitation, dwells in comfort." If that bhikkhu, when he is being addressed by the bhikkhus in this way, should persist in upholding it, that bhikkhu should be formally admonished by the bhikkhus up to three times for the abandonment of that course. If, while being formally admonished up to three times, he should abandon it, that is good. If he should not abandon it, it is a Saṅghādisesa.

The precept on supporting a schismatic

11. If there should be bhikkhus who are supporters of that bhikkhu, following his lead, speaking on his side, one or two or three, and they should say: "Venerable sirs, do not say anything to this bhikkhu. This bhikkhu is a speaker on the Dhamma, this bhikkhu is a speaker on the Vinaya. This bhikkhu speaks with our consent and approval, he knows and speaks what is agreeable to us." Those bhikkhus should be addressed by the bhikkhus thus: "Venerable sirs, do not speak thus. This bhikkhu is not a speaker on the Dhamma, this bhikkhu is not a speaker on the Vinaya. May it not please the venerable ones to cause a schism in the Saṅgha. Let the venerable ones be in concord with the Saṅgha, for a Saṅgha in concord, rejoicing together, without dispute, with a common recitation, dwells in comfort." If those bhikkhus, when they are being addressed by the bhikkhus in this way, should persist in upholding it, those bhikkhus should be formally admonished by the bhikkhus up to three times for the abandonment of that course. If, while being formally admonished up to three times, they should abandon it, that is good. If they should not abandon it, it is a Saṅghādisesa.

The precept on being difficult to speak to

12. If a bhikkhu should be of such a disposition that he is difficult to speak to, when the bhikkhus address him in accordance with the Dhamma concerning the training rules that come up in the recitation, he makes himself unspeakable to, saying: "Venerable sirs, do not say anything to me, either good or bad. I also will not say anything to the venerable ones, either good or bad. Refrain, venerable sirs, from speaking to me." That bhikkhu should be addressed by the bhikkhus thus: "Venerable sir, do not make yourself unspeakable to. Let the venerable sir make himself speakable to. Let the venerable sir also address the bhikkhus in accordance with the Dhamma, and the bhikkhus will address the venerable sir in accordance with the Dhamma, for in this way does the company of that Blessed One grow, that is to say, by mutual speaking and mutual raising up." If that bhikkhu, when he is being addressed by the bhikkhus in this way, should persist in upholding it, that bhikkhu should be formally admonished by the bhikkhus up to three times for the abandonment of that course. If, while being formally admonished up to three times, he should abandon it, that is good. If he should not abandon it, it is a Saṅghādisesa.

The precept on corrupting families

13. If a bhikkhu dwells dependent on a certain village or town, corrupting families, behaving in an evil way, and his evil behavior is both seen and heard, and the families are seen and heard to be corrupted by him, that bhikkhu should be addressed by the bhikkhus thus: "The venerable sir is corrupting families, behaving in an evil way, and the venerable sir's evil behavior is both seen and heard, and the families are seen and heard to be corrupted by the venerable sir. Depart, venerable sir, from this dwelling place, enough of your dwelling here." If that bhikkhu, when he is being addressed by the bhikkhus in this way, should speak thus to those bhikkhus: "The bhikkhus are biased by favoritism, the bhikkhus are biased by aversion, the bhikkhus are biased by delusion, the bhikkhus are biased by fear; on account of such an offense they expel some and do not expel others," that bhikkhu should be addressed by the bhikkhus thus: "Do not speak thus, venerable sir. The bhikkhus are not biased by favoritism, the bhikkhus are not biased by aversion, the bhikkhus are not biased by delusion, the bhikkhus are not biased by fear. The venerable sir is corrupting families, behaving in an evil way, and the venerable sir's evil behavior is both seen and heard, and the families are seen and heard to be corrupted by the venerable sir. Depart, venerable sir, from this dwelling place, enough of your dwelling here." If that bhikkhu, when he is being addressed by the bhikkhus in this way, should persist in upholding it, that bhikkhu should be formally admonished by the bhikkhus up to three times for the abandonment of that course. If, while being formally admonished up to three times, he should abandon it, that is good. If he should not abandon it, it is a Saṅghādisesa.

Venerable ones, the thirteen Saṅghādisesa Dhammas have been recited, nine with initial offense, four requiring a third instance. If a bhikkhu, knowing, covers up one or another of these offenses, he must undergo parivāsa for that many days unwillingly. Having lived the period of parivāsa, the bhikkhu must further undertake mānatta for six nights. A bhikkhu who has completed mānatta should be rehabilitated by a Saṅgha of twenty bhikkhus, wherever such a group exists. If a Saṅgha of twenty bhikkhus, lacking even one, rehabilitates that bhikkhu, that bhikkhu is not rehabilitated, and those bhikkhus are blameworthy. This is the proper procedure in this case. I ask the venerable ones, are you pure in this matter? A second time I ask, are you pure in this matter? A third time I ask, are you pure in this matter? You are pure in this matter, venerable ones, therefore you are silent. Thus, I hold it.

The Saṅghādisesa is finished.

Aniyata Section

These two Aniyata Dhammas, venerable ones,

come up for recitation.

First Aniyata training rule

1. Whatever bhikkhu should arrange to sit down alone with a woman in a secluded place that is suitable for sexual activity, should a trustworthy female lay follower see him and accuse him of one of three offenses: either a pārājika, a saṅghādisesa, or a pācittiya, and should the bhikkhu admit to sitting there, he is to be dealt with for one of three offenses: either a pārājika, a saṅghādisesa, or a pācittiya, according to whichever offense the trustworthy female lay follower accuses him of. This Dhamma is indefinite (aniyata).

Second Aniyata training rule

2. However, the place is not secluded, nor is it suitable for sexual activity, but it is suitable for addressing a woman with lewd talk. Whatever bhikkhu should arrange to sit down alone with a woman in such a place, should a trustworthy female lay follower see him and accuse him of one of two offenses: either a saṅghādisesa or a pācittiya, and should the bhikkhu admit to sitting there, he is to be dealt with for one of two offenses: either a saṅghādisesa or a pācittiya, according to whichever offense the trustworthy female lay follower accuses him of. This Dhamma is also indefinite (aniyata).

The two Aniyata Dhammas have been recited, venerable ones. I ask the venerable ones, are you pure in this matter? A second time I ask, are you pure in this matter? A third time I ask, are you pure in this matter? You are pure in this matter, venerable ones, therefore you are silent. Thus, I hold it.

The Aniyata is finished.

Nissaggiya Pācittiyas

These thirty Nissaggiya Pācittiya Dhammas, venerable ones,

come up for recitation.

Kathina training rule

1. When the Kathina robe-cloth has been distributed, a bhikkhu is allowed to keep an extra robe for no more than ten days; to exceed that is a nissaggiya pācittiya.

Udosita training rule

2. When the Kathina robe-cloth has been distributed, should a bhikkhu spend even one night away from his three robes, except with the agreement of the bhikkhus, it is a nissaggiya pācittiya.

Akala-civara training rule

3. When the Kathina robe-cloth has been distributed, should an unseasonal robe-cloth accrue to a bhikkhu, he may accept it if he wishes; having accepted it, he should have it made up quickly. If it is not completed, that bhikkhu may keep that robe-cloth laid aside for a month at most, in expectation of its completion, with hope. If he keeps it laid aside longer than that, even with hope, it is a nissaggiya pācittiya.

Purana-civara training rule

4. Whatever bhikkhu should have an old robe washed, dyed, or carded by a bhikkhuni who is not a relative, it is a nissaggiya pācittiya.

Civara-patiggahena training rule

5. Whatever bhikkhu should receive a robe from the hand of a bhikkhuni who is not a relative, except in exchange, it is a nissaggiya pācittiya.

Annataka-viññatti training rule

6. Whatever bhikkhu should ask a householder or his wife who is not a relative for a robe, except at the proper time, it is a nissaggiya pācittiya. Here this is the proper time: when a bhikkhu has his robe stolen or his robe is destroyed; this is the proper time in this case.

Tatuttari training rule

7. If a householder or his wife who is not a relative should invite a bhikkhu to accept an abundance of robes, that bhikkhu may accept no more than one upper and one lower robe. Should he accept more than that, it is a nissaggiya pācittiya.

Pathama-upakkata training rule

8. If a robe-cloth allowance is set aside for a bhikkhu by a householder or his wife who is not a relative, (thinking,) “Having bought a robe with this robe-cloth allowance, I will clothe such-and-such a bhikkhu with the robe,” and if that bhikkhu, not having been previously invited, should go to him and make a suggestion about the robe, (saying,) “It would be good if the venerable one, with this robe-cloth allowance, would buy such-and-such a robe and clothe me,” out of a desire for something fine, it is a nissaggiya pācittiya.

Dutiya-upakkata training rule

9. If individual robe-cloth allowances are set aside for a bhikkhu by two householders or their wives who are not relatives, (thinking,) “Having bought individual robes with these individual robe-cloth allowances, we will clothe such-and-such a bhikkhu with the robes,” and if that bhikkhu, not having been previously invited, should go to them and make a suggestion about the robes, (saying,) “It would be good if the venerable ones, with these individual robe-cloth allowances, would both buy such-and-such robes and clothe me with one,” out of a desire for something fine, it is a nissaggiya pācittiya.

Raja training rule

10. If a king or a royal official, a Brahmin or a householder should send a robe-cloth allowance by a messenger for a bhikkhu, (saying,) “Having bought a robe with this robe-cloth allowance, clothe such-and-such a bhikkhu with the robe,” and if that messenger should approach that bhikkhu and say thus, “Venerable sir, this robe-cloth allowance has been brought for the venerable one’s sake; may the venerable one accept the robe-cloth allowance,” that bhikkhu should say thus to that messenger, “We do not, friend, accept a robe-cloth allowance, but we do accept a robe when it is timely and allowable.” If that messenger should say thus to that bhikkhu, “Does the venerable one have anyone who acts as his agent?” A bhikkhu who needs a robe should point out an agent, either a ārāmika or a lay follower, (saying,) “This one, friend, is the agent for the bhikkhus.” If that messenger, having informed that agent, should approach that bhikkhu and say thus, “The agent whom the venerable one pointed out, I have informed him; may the venerable one approach him in due time; he will clothe you with a robe.” A bhikkhu who needs a robe should approach the agent and urge him two or three times, reminding him, “I need a robe, friend.” If, when he is urged and reminded two or three times, he produces that robe, that is good; if he does not produce it, he may stand silently intending (to get the robe) four, five, or six times at most. If, when he stands silently intending (to get the robe) four, five, or six times at most, he produces that robe, that is good; if, while trying harder than that, he produces that robe, it is a nissaggiya pācittiya. If he does not produce it, he himself should go or send a messenger to the place from where the robe-cloth allowance was brought, (saying,) “That robe-cloth allowance which you venerable ones sent for the bhikkhu’s sake, it is of no use to that bhikkhu; may the venerable ones use it for themselves; may your property not be lost.” This is the proper procedure in this case.

The first Kathina Vagga is finished.

Kosiya training rule

11. Whatever bhikkhu should have a rug made mixed with silk, it is a nissaggiya pācittiya.

Suddhakalaka training rule

12. Whatever bhikkhu should have a rug made of pure black goat’s wool, it is a nissaggiya pācittiya.

Dvebhaga training rule

13. When a bhikkhu is having a new rug made, two parts of pure black goat’s wool should be taken, a third of white, and a fourth of inferior. If a bhikkhu does not take two parts of pure black goat’s wool, a third of white, and a fourth of inferior, and has a new rug made, it is a nissaggiya pācittiya.

Chabbassa training rule

14. When a bhikkhu has had a new rug made, it is to be kept for six years. If he gives away that rug, whether he has given it away or not, and has another new rug made before six years have passed, except with the agreement of the bhikkhus, it is a nissaggiya pācittiya.

Nisidana-santhata training rule

15. When a bhikkhu is having a sitting-cloth made, a Sugata-span should be taken all around from the old sitting-cloth for the purpose of discolouring (the new one). If a bhikkhu does not take a Sugata-span all around from the old sitting-cloth and has a new sitting-cloth made, it is a nissaggiya pācittiya.

Elakaloma training rule

16. If goat’s wool should accrue to a bhikkhu travelling on a journey, the bhikkhu may accept it if he wishes; having accepted it, he may carry it himself for three yojanas at most if there is no one to carry it. If he carries it further than that, even if there is no one to carry it, it is a nissaggiya pācittiya.

Elakaloma-dhovapana training rule

17. Whatever bhikkhu should have goat’s wool washed, dyed, or carded by a bhikkhuni who is not a relative, it is a nissaggiya pācittiya.

Rūpiya training rule

18. Whatever bhikkhu should receive gold or silver, or have it received, or approve of it being kept in deposit, it is a nissaggiya pācittiya.

Rūpiya-samvohara training rule

19. Whatever bhikkhu should engage in various kinds of financial dealings, it is a nissaggiya pācittiya.

Kaya-vikkaya training rule

20. Whatever bhikkhu should engage in various kinds of buying and selling, it is a nissaggiya pācittiya.

The second Kosiya Vagga is finished.

Patta training rule

21. An extra bowl may be kept for no more than ten days; to exceed that is a nissaggiya pācittiya.

Unapañcabandhana training rule

22. Whatever bhikkhu should have a new bowl bought with a bowl that has less than five fastenings, it is a nissaggiya pācittiya. That bowl is to be forfeited by that bhikkhu to the Saṅgha. And whatever bowl is the last bowl belonging to that Saṅgha, that is to be given to that bhikkhu, (saying,) “This bowl, bhikkhu, is to be kept by you until it breaks.” This is the proper procedure in this case.

Bhesajja training rule

23. Those requisites which are suitable as medicine for sick bhikkhus, that is, ghee, fresh butter, oil, honey, and molasses: having accepted them, they may be used as stores for no more than seven days; to exceed that is a nissaggiya pācittiya.

Vassika-satika training rule

24.A bhikkhu should search for cloth for a rains-bathing cloth (vassikasāṭika) when "a month of the hot season remains," and having made it, should wear it when "half a month of the hot season remains." If he should search for cloth for a rains-bathing cloth when less than "a month of the hot season remains," or, having made it, should wear it when less than "half a month of the hot season remains," it is a nissaggiya pācittiya. (pāci. 239)

The Training Rule on Taking Back a Robe

25.If a bhikkhu, having himself given a robe to a bhikkhu, then being angry and displeased, should take it back or have it taken back, it is a nissaggiya pācittiya.

The Training Rule on Soliciting Thread

26.If a bhikkhu, having himself solicited thread, should have a robe woven by weavers, it is a nissaggiya pācittiya.

The Training Rule on a Great Request

27.If, indeed, a householder or his wife, unknown [to a bhikkhu], should have a robe woven by weavers for the sake of a bhikkhu, and if that bhikkhu, without having been previously invited, should approach the weavers and make a suggestion concerning the robe, saying: "This robe, friends, is being woven for my sake. Make it long and wide, tight and well-woven, well-smoothed and well-finished. Perhaps we too might give the esteemed ones some small thing," and if that bhikkhu, having spoken thus, should give some small thing, even as little as a mouthful of alms food, it is a nissaggiya pācittiya.

The Training Rule on an Emergency Robe

28.If, indeed, an emergency robe should arise for a bhikkhu ten days before the Kattika full-moon of the third month, it should be accepted by the bhikkhu considering it an emergency, and having accepted it, it should be kept until robe-time. If he should keep it longer than that, it is a nissaggiya pācittiya.

The Training Rule on Apprehension

29.Now, at the Kattika full-moon in the rains, in whatever forest dwellings are regarded as causing apprehension and are dangerous, if a bhikkhu dwelling in such forest dwellings should, desiring, deposit one of the three robes in the inhabited area, and if there should be some reason for that bhikkhu to be separated from that robe, he may be separated from that robe for six nights at most. If he should be separated longer than that, except with the agreement of the bhikkhus, it is a nissaggiya pācittiya.

The Training Rule on Appropriation

30.If a bhikkhu should knowingly appropriate for himself a gain belonging to the Sangha, it is a nissaggiya pācittiya.

The Third Chapter on Bowls.

The thirty nissaggiya pācittiya dhammas have been recited, venerable sirs. I ask you, venerable sirs, are you pure in this matter? I ask you a second time, venerable sirs, are you pure in this matter? I ask you a third time, venerable sirs, are you pure in this matter? You are pure in this matter, venerable sirs, therefore you are silent. Thus I understand it.

The Nissaggiya Pācittiyas are Finished.

The Suddha Pācittiyas

These ninety-two pācittiya

Dhammas come to the recitation.

The Training Rule on Deliberate Lying

1.For deliberate lying, a pācittiya.

The Training Rule on Reviling

2.For reviling, a pācittiya.

The Training Rule on Tale-Bearing

3.For tale-bearing about bhikkhus, a pācittiya.

The Training Rule on Reciting the Dhamma

4.If a bhikkhu should recite the Dhamma phrase by phrase to one who is not fully ordained, it is a pācittiya.

The First Training Rule on Sleeping Together

5.If a bhikkhu should sleep together with one who is not fully ordained for more than two or three nights, it is a pācittiya.

The Second Training Rule on Sleeping Together

6.If a bhikkhu should sleep together with a woman, it is a pācittiya.

The Training Rule on Teaching the Dhamma

7.If a bhikkhu should teach the Dhamma to a woman with more than five or six phrases, except with an intelligent man present, it is a pācittiya.

The Training Rule on Declaring a Superior Human State

8.If a bhikkhu should declare a superior human state to one who is not fully ordained, if it is factual, it is a pācittiya.

The Training Rule on Declaring a Gross Offense

9.If a bhikkhu should declare a gross offense of a bhikkhu to one who is not fully ordained, except with the agreement of the bhikkhus, it is a pācittiya.

The Training Rule on Digging the Earth

10.If a bhikkhu should dig the earth or have it dug, it is a pācittiya.

The First Chapter on Lying.

The Training Rule on Injuring Plant Life

11.For injuring plant life, a pācittiya.

The Training Rule on Arguing

12.For arguing, for vexing, a pācittiya.

The Training Rule on Criticizing

13.For criticizing, for disparaging, a pācittiya.

The First Training Rule on Lodgings

14.If a bhikkhu, having spread out or had spread out in the open air a Sangha's couch or chair or mattress or stuffed cushion, should depart without either putting it away or having it put away, or without asking leave, it is a pācittiya.

The Second Training Rule on Lodgings

15.If a bhikkhu, having spread out or had spread out bedding in a Sangha's dwelling, should depart without either putting it away or having it put away, or without asking leave, it is a pācittiya.

The Training Rule on Discomfort

16.If a bhikkhu should knowingly, having made the reason just this, namely, "Whoever will be uncomfortable will leave," obtrude himself on a bed already occupied in a Sangha's dwelling, without any other reason, it is a pācittiya.

The Training Rule on Dragging Out

17.If a bhikkhu, being angry and displeased, should drag out or have dragged out a bhikkhu from a Sangha's dwelling, it is a pācittiya.

The Training Rule on an Upper Chamber

18.If a bhikkhu should sit or lie down on a couch or chair with attached legs in an upper chamber in a Sangha's dwelling, it is a pācittiya.

The Training Rule on Building a Large Dwelling

19.In building a large dwelling, a bhikkhu should stand on harmless ground and prescribe for the extent of the door frame, the placing of the bolt, the window opening, and the overlapping of the thatch for two or three layers. If, even standing on harmless ground, he should prescribe for more than that, it is a pācittiya.

The Training Rule on Living Things

20.If a bhikkhu should knowingly sprinkle or have sprinkled water containing living things on grass or clay, it is a pācittiya.

The Second Chapter on Plant Life.

The Training Rule on Giving Advice

21.If a bhikkhu should give advice to bhikkhunis without being appointed, it is a pācittiya.

The Training Rule on Sunset

22.If a bhikkhu, even when appointed, should give advice to bhikkhunis after sunset, it is a pācittiya.

The Training Rule on a Bhikkhuni's Residence

23.If a bhikkhu should go to a bhikkhuni's residence and give advice to bhikkhunis except at the proper time, it is a pācittiya. Herein, this is the proper time: if a bhikkhuni is ill, this is the proper time in that case.

The Training Rule on Material Gain

24.If a bhikkhu should speak thus: "The elder bhikkhus give advice to bhikkhunis for the sake of material gain," it is a pācittiya.

The Training Rule on Giving a Robe

25.If a bhikkhu should give a robe to a bhikkhuni who is not a relative, except in exchange, it is a pācittiya.

The Training Rule on Sewing a Robe

26.If a bhikkhu should sew or have sewn a robe for a bhikkhuni who is not a relative, it is a pācittiya.

The Training Rule on Arrangement

27.If a bhikkhu, having made an arrangement with a bhikkhuni, should set out on the same road for a distance of even another village, except at the proper time, it is a pācittiya. Herein, this is the proper time: if the road is subject to robbers, is regarded as causing apprehension, is dangerous, this is the proper time in that case.

The Training Rule on Embarking in a Boat

28.If a bhikkhu, having made an arrangement with a bhikkhuni, should embark in the same boat, going upstream or downstream, except for crossing over directly, it is a pācittiya.

The Training Rule on Food Prepared by a Bhikkhuni

29.If a bhikkhu should knowingly partake of alms food prepared by a bhikkhuni, except formerly with a householder's undertaking, it is a pācittiya.

The Training Rule on Private Sitting

30.If a bhikkhu should privately sit down alone with a bhikkhuni in a secluded place, it is a pācittiya.

The Third Chapter on Advice.

The Training Rule on Alms-Food at a Rest House

31.An alms-bowl of food at a rest-house should be eaten by a bhikkhu who is not ill. If he should eat more than that, it is a pācittiya.

The Training Rule on Eating in a Group

32.For eating in a group, except at the proper time, a pācittiya. Herein, this is the proper time: a time of illness, a time of robe-giving, a time of robe-making, a time of going on a journey, a time of embarking in a boat, a great occasion, a monks' meal time, this is the proper time in that case.

The Training Rule on Eating in a Succession

33.For eating in a succession, except at the proper time, a pācittiya. Herein, this is the proper time: a time of illness, a time of robe-giving, a time of robe-making, this is the proper time in that case.

The Training Rule on Kāṇamātā

34.If, indeed, a family should invite a bhikkhu who has approached their home to partake of cakes or barley-gruel, the bhikkhu may, if he wishes, accept two or three bowlfuls. If he should accept more than that, it is a pācittiya. Having accepted two or three bowlfuls, he should take it away from there and share it with the bhikkhus; in that case, this is proper behavior.

The First Training Rule on Invitation

35.If a bhikkhu, having eaten, being invited, should partake of non-surplus food, either hard or soft, it is a pācittiya.

The Second Training Rule on Invitation

36.If a bhikkhu should invite a bhikkhu who has eaten, being invited, to partake of non-surplus food, either hard or soft, thinking, "Come, bhikkhu, eat or partake," knowing that it causes displeasure, if he eats, it is a pācittiya.

The Training Rule on Untimely Eating

37.If a bhikkhu should partake of food, either hard or soft, at the wrong time, it is a pācittiya.

The Training Rule on Stored-Up Food

38.If a bhikkhu should partake of food, either hard or soft, that has been stored up, it is a pācittiya.

The Training Rule on Choice Food

39.Now, these are choice foods: ghee, fresh butter, oil, honey, molasses, fish, meat, milk, curds. If a bhikkhu, not being ill, should request such choice foods for his own use and partake of them, it is a pācittiya.

The Training Rule on Tooth-Cleansing

40.If a bhikkhu should introduce into the mouth ungiven food, except for water and a tooth-cleaner, it is a pācittiya.

The Fourth Chapter on Food.

The Training Rule on a Naked Ascetic

41.If a bhikkhu should give with his own hand food, either hard or soft, to a naked ascetic or to a wandering ascetic or to a female wandering ascetic, it is a pācittiya.

The Training Rule on Instigating

42. If a bhikkhu, saying to another bhikkhu, "Come, venerable, let's enter a village or town for alms," after having him give or not give (alms), should dismiss him, saying, "Go, venerable, conversation or sitting with you is not comfortable for me; conversation or sitting alone is comfortable for me," using this very reason and no other, it is a pācittiya.

The Training Rule on Shared Meals

43. If a bhikkhu makes it a practice to sit without being invited in a family where food is being served, it is a pācittiya.

The Training Rule on Seclusion and Concealment

44. If a bhikkhu makes it a practice to sit with a woman in a concealed place, it is a pācittiya.

The Training Rule on Secluded Sitting

45. If a bhikkhu makes it a practice to sit alone with a woman in a secluded place, it is a pācittiya.

The Training Rule on Conduct

46. If a bhikkhu, having been invited to a meal and being a participant in a group meal, without informing a bhikkhu who is present, goes on a round of visits to families before or after the meal, except at the proper time, it is a pācittiya. Here, this is the proper time: the time for giving robes, the time for making robes; this is the proper time in this case.

The Mahānāma Training Rule

47. A sick bhikkhu should partake of the four-month allowable allowance, except for a renewed invitation, except for a permanent invitation. If he should partake of more than that, it is a pācittiya.

The Training Rule on an Army on the March

48. If a bhikkhu should go to see an army on the march, except for a reason of such a kind, it is a pācittiya.

The Training Rule on an Army Camp

49. If there should be some reason for that bhikkhu to go to the army, that bhikkhu should stay in the army for two or three nights. If he should stay longer than that, it is a pācittiya.

The Training Rule on Battle Array

50. If a bhikkhu, staying in the army for two or three nights, should go to see a battle array, a muster of forces, an army formation, or a review of troops, it is a pācittiya.

The Fifth Acelaka Chapter.

The Training Rule on Intoxicating Drinks

51. (In the drinking of) surā and meraya, it is a pācittiya.

The Training Rule on Finger Snapping

52. (In) finger snapping, it is a pācittiya.

The Training Rule on Playful Conduct

53. (In) playful conduct in water, it is a pācittiya.

The Training Rule on Disrespect

54. (In) disrespect, it is a pācittiya.

The Training Rule on Frightening

55. If a bhikkhu should frighten a bhikkhu, it is a pācittiya.

The Training Rule on Fire

56. If a bhikkhu, not being ill and desiring to warm himself, should kindle a fire or have one kindled, except for a reason of such a kind, it is a pācittiya.

The Training Rule on Bathing

57. If a bhikkhu should bathe more often than once every half-month, except at the proper time, it is a pācittiya. Here, this is the proper time: "A month and a half remains of the hot season," "The first month of the rains" — these two and a half months are the hot season, the time of burning heat, the time of sickness, the time of work, the time of travel on a journey, the time of wind and rain; this is the proper time in this case.

The Training Rule on Discoloration

58. When a bhikkhu obtains a new robe, one of the three methods of discoloration should be employed: blue, mud, or blackish. If a bhikkhu should use a new robe without employing one of the three methods of discoloration, it is a pācittiya.

The Training Rule on Divesting

59. If a bhikkhu, having divested a robe to a bhikkhu, a bhikkhunī, a female trainee, a novice, or a female novice, should use it without having it returned, it is a pācittiya.

The Training Rule on Concealing

60. If a bhikkhu should conceal or have concealed a bhikkhu's bowl, robe, sitting cloth, needle case, or girdle, even for the sake of a joke, it is a pācittiya.

The Sixth Chapter on Intoxicating Drinks.

The Training Rule on Deliberate Killing

61. If a bhikkhu should deliberately deprive a living being of life, it is a pācittiya.

The Training Rule on Water with Living Beings

62. If a bhikkhu should knowingly use water containing living beings, it is a pācittiya.

The Training Rule on Reopening

63. If a bhikkhu should knowingly reopen a case that has been settled according to the Dhamma, it is a pācittiya.

The Training Rule on Serious Offense

64. If a bhikkhu should knowingly conceal a serious offense of another bhikkhu, it is a pācittiya.

The Training Rule on One Under Twenty Years

65. If a bhikkhu should knowingly ordain a person who is under twenty years of age, that person is not ordained, and those bhikkhus are blameworthy; in this case, it is a pācittiya.

The Training Rule on a Thief

66. If a bhikkhu should knowingly travel on the same road with a thief, having made an arrangement with him, even as far as another village, it is a pācittiya.

The Training Rule on Arrangement

67. If a bhikkhu should travel on the same road with a woman, having made an arrangement with her, even as far as another village, it is a pācittiya.

The Ariṭṭha Training Rule

68. If a bhikkhu should say this: "As I understand the Dhamma taught by the Blessed One, those things called obstructive by the Blessed One are not able to obstruct one who engages in them," that bhikkhu should be addressed thus by the bhikkhus: "Do not say so, venerable one; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One; the Blessed One would not say so. In many ways, venerable one, obstructive things have been called obstructive by the Blessed One, and they are indeed able to obstruct one who engages in them." If that bhikkhu, being addressed thus by the bhikkhus, should persist in the same view, that bhikkhu should be formally admonished by the bhikkhus up to three times for the relinquishment of that view. If, being admonished up to three times, he should relinquish it, that is good. If he should not relinquish it, it is a pācittiya.

The Training Rule on Association with One Suspended

69. If a bhikkhu should knowingly associate with a bhikkhu who speaks thus, who does not act according to the Dhamma, and who has not relinquished that view, or live with him, or share the same lodging with him, it is a pācittiya.

The Kaṇṭaka Training Rule

70. If even a novice should say this: "As I understand the Dhamma taught by the Blessed One, those things called obstructive by the Blessed One are not able to obstruct one who engages in them," that novice should be addressed thus by the bhikkhus: "Do not say so, novice; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One; the Blessed One would not say so. In many ways, novice, obstructive things have been called obstructive by the Blessed One, and they are indeed able to obstruct one who engages in them." If that novice, being addressed thus by the bhikkhus, should persist in the same view, that novice should be addressed thus by the bhikkhus: "From today, novice, you are neither to refer to that Blessed One as your Teacher, nor will you have that sharing of lodging for two or three nights with the bhikkhus that other novices obtain. Go away, disappear!" If a bhikkhu should knowingly wait upon, support, associate with, or share the same lodging with a novice who has been banished thus, it is a pācittiya.

The Seventh Chapter on Water with Living Beings.

The Training Rule on Shared Dhamma

71. If a bhikkhu, being addressed by the bhikkhus on a matter pertaining to the Dhamma, should say this: "I will not train myself in this training rule, venerable ones, until I have asked another bhikkhu who is learned and a holder of the Vinaya," it is a pācittiya. A bhikkhu who is training himself, bhikkhus, should learn, should ask, should inquire; this is proper conduct in this case.

The Training Rule on Disparagement

72. If a bhikkhu, while the Pātimokkha is being recited, should say this: "What is the use of these minor and insignificant training rules that are recited, which conduce only to worry, vexation, and disparagement?" (In) one who disparages the training rules, it is a pācittiya.

The Training Rule on Bewilderment

73. If a bhikkhu, while the Pātimokkha is being recited every half-month, should say this: "Only now do I know that this Dhamma is included in the Suttas, is contained in the Suttas, and is recited every half-month." If other bhikkhus should know of that bhikkhu that this bhikkhu has sat (and listened) two or three times while the Pātimokkha was being recited, how much more (often has he heard it than that)? And there is no release for that bhikkhu through ignorance. And the penalty he has incurred there must be imposed upon him according to the Dhamma, and further, bewilderment must be charged against him: "It is a loss to you, venerable one; it is ill-gained by you, that you do not carefully attend and apply your mind while the Pātimokkha is being recited." In this case of bewilderment, it is a pācittiya.

The Training Rule on Striking

74. If a bhikkhu, being angry and displeased, should strike a bhikkhu, it is a pācittiya.

The Training Rule on Raising a Hand

75. If a bhikkhu, being angry and displeased, should raise a hand against a bhikkhu, it is a pācittiya.

The Training Rule on Unfounded Charge

76. If a bhikkhu should accuse a bhikkhu of an unfounded saṅghādisesa offense, it is a pācittiya.

The Training Rule on Deliberate Worry

77. If a bhikkhu should deliberately cause worry to a bhikkhu, thinking, "Thereby he will be uncomfortable even for a moment," using this very reason and no other, it is a pācittiya.

The Training Rule on Eavesdropping

78. If a bhikkhu should stand eavesdropping on bhikkhus who are quarreling, disputing, and engaged in disagreements, thinking, "I will hear what they will say," using this very reason and no other, it is a pācittiya.

The Training Rule on Rejecting Consent

79. If a bhikkhu, having given his consent to a lawful transaction, should afterwards adopt a discontented attitude, it is a pācittiya.

The Training Rule on Departing Without Giving Consent

80. If a bhikkhu, while a discussion of a judgment is in progress in the Saṅgha, should get up from his seat and depart without giving his consent, it is a pācittiya.

The Dubbala Training Rule

81. If a bhikkhu, after the Saṅgha has given a robe with the unanimous agreement of the Saṅgha, should afterwards adopt a discontented attitude, (saying,) "The bhikkhus dispose of the Saṅgha's gains as they please," it is a pācittiya.

The Training Rule on Appropriation

82. If a bhikkhu should knowingly appropriate a gain belonging to the Saṅgha to an individual, it is a pācittiya.

The Eighth Chapter on Shared Dhamma.

The Training Rule on the Inner Apartments

83. If a bhikkhu, in a king's residence where the king, a khattiya, has been consecrated by sprinkling, where the royal family has not yet departed, where the jewels have not yet been removed, should cross the threshold post without prior notice, it is a pācittiya.

The Training Rule on Jewels

84. If a bhikkhu should pick up or have picked up a jewel or what is considered a jewel, except in a monastery or dwelling place, it is a pācittiya. A jewel or what is considered a jewel should be picked up or have picked up by a bhikkhu in a monastery or dwelling place and put away (thinking), "Whoever it belongs to will take it," this is proper conduct in this case.

The Training Rule on Entering a Village at the Wrong Time

85.If a bhikkhu, without asking a bhikkhu who is present, enters a village at an unseasonable time, unless there is such an emergency, it is a pācittiya.

The Sūcighara Training Rule

86.If a bhikkhu has a needle case made of bone, ivory, or horn, it is a pācittiya involving cutting.

The Mañcapīṭha Training Rule

87.When a bhikkhu is having a new couch or chair made, it should be made with legs eight aṅgulas high, measured by the Sugata-aṅgula, apart from the lower cross-piece. To exceed that is a pācittiya involving cutting.

The Tūlonaddha Training Rule

88.If a bhikkhu has a couch or chair made that is stuffed with cotton, it is a pācittiya involving ripping out.

The Nisīdana Training Rule

89.When a bhikkhu is having a sitting cloth (nisīdana) made, it should be made to measure. Here is the measure for it: in length, two spans of the Sugata-span; across, one and a half; with a fringe, one span. To exceed that is a pācittiya involving cutting.

The Kaṇḍuppaṭicchādi Training Rule

90.When a bhikkhu is having a cloth for covering a sore made (kaṇḍuppaṭicchādi), it should be made to measure. Here is the measure for it: in length, four spans of the Sugata-span; across, two spans. To exceed that is a pācittiya involving cutting.

The Vassikasāṭika Training Rule

91.When a bhikkhu is having a rains-bathing cloth (vassikasāṭika) made, it should be made to measure. Here is the measure for it: in length, six spans of the Sugata-span; across, two and a half. To exceed that is a pācittiya involving cutting.

The Nanda Training Rule

92.If a bhikkhu has a robe made the size of the Sugata's robe, or larger, it is a pācittiya involving cutting. Here is the Sugata's robe measure for the Sugata: in length, nine spans of the Sugata-span; across, six spans. This is the Sugata's robe measure for the Sugata.

The Ninth Chapter on Jewels.

The ninety-two pācittiya Dhammas have been recited, venerable sirs. I ask the venerable sirs about this: Are you blameless in this matter? And for the second time I ask: Are you blameless in this matter? And for the third time I ask: Are you blameless in this matter? You are blameless in this matter, venerable sirs; therefore you are silent. Thus, I will remember it.

The Pācittiyas are finished.

Pāṭidesanīyas

These four Pāṭidesanīya rules, venerable sirs,

come to the recitation.

The First Pāṭidesanīya Training Rule

1.If a bhikkhu, having received with his own hand edible or staple food from the hand of a bhikkhunī who is unrelated, inside a house, should eat or consume it, that bhikkhu should confess: “A blameworthy and unsuitable Dhamma, requiring confession, has been committed by me, friends. I confess it.”

The Second Pāṭidesanīya Training Rule

2.If bhikkhus are invited and are eating in a family, and there that bhikkhunī is standing conveying the sense, "Give soup here, give rice here," those bhikkhus should send that bhikkhunī away, "Step aside, sister, while the bhikkhus are eating." If it should not occur to even one bhikkhu to send that bhikkhunī away, "Step aside, sister, while the bhikkhus are eating," those bhikkhus should confess: “A blameworthy and unsuitable Dhamma, requiring confession, has been committed by us, friends. We confess it.”

The Third Pāṭidesanīya Training Rule

3.Those families that are agreed upon as needing training: if a bhikkhu, in such families agreed upon as needing training, without being previously invited, and not being ill, should receive with his own hand edible or staple food and eat or consume it, that bhikkhu should confess: “A blameworthy and unsuitable Dhamma, requiring confession, has been committed by me, friends. I confess it.”

The Fourth Pāṭidesanīya Training Rule

4.Those forest dwelling places that are agreed upon as being dangerous and frightening: if a bhikkhu, in such dwelling places, without previously arranging it, should receive with his own hand edible or staple food in the monastery, and not being ill, should eat or consume it, that bhikkhu should confess: “A blameworthy and unsuitable Dhamma, requiring confession, has been committed by me, friends. I confess it.”

The four Pāṭidesanīya Dhammas have been recited, venerable sirs. I ask the venerable sirs about this: Are you blameless in this matter? And for the second time I ask: Are you blameless in this matter? And for the third time I ask: Are you blameless in this matter? You are blameless in this matter, venerable sirs; therefore you are silent. Thus, I will remember it.

The Pāṭidesanīyas are finished.

Sekhiyas

These Sekhiya Dhammas, venerable sirs, come to the recitation.

The Parimaṇḍala Training Rule

1.I will wear the lower robe completely around me: a training to be done.

2.I will wear the upper robe completely around me: a training to be done.

The Suppaṭicchanna Training Rule

3.Well-covered, I will go into inhabited areas: a training to be done.

4.Well-covered, I will sit down in inhabited areas: a training to be done.

The Susaṃvuta Training Rule

5.Well-controlled, I will go into inhabited areas: a training to be done.

6.Well-controlled, I will sit down in inhabited areas: a training to be done.

The Okkhittacakkhu Training Rule

7.With downcast eyes, I will go into inhabited areas: a training to be done.

8.With downcast eyes, I will sit down in inhabited areas: a training to be done.

The Ukkhittaka Training Rule

9.Not with uplifted robe, I will go into inhabited areas: a training to be done.

10.Not with uplifted robe, I will sit down in inhabited areas: a training to be done.

The First Chapter on Completely Around.

The Ujjagghika Training Rule

11.Not laughing, I will go into inhabited areas: a training to be done.

12.Not laughing, I will sit down in inhabited areas: a training to be done.

Uccasaddasikkhāpadaṃ

13.Quietly, I will go into inhabited areas: a training to be done.

14.Quietly, I will sit down in inhabited areas: a training to be done.

The Kāyappacālaka Training Rule

15.Not shaking the body, I will go into inhabited areas: a training to be done.

16.Not shaking the body, I will sit down in inhabited areas: a training to be done.

The Bāhuppacālaka Training Rule

17.Not shaking the arms, I will go into inhabited areas: a training to be done.

18.Not shaking the arms, I will sit down in inhabited areas: a training to be done.

The Sīsappacālaka Training Rule

19.Not shaking the head, I will go into inhabited areas: a training to be done.

20.Not shaking the head, I will sit down in inhabited areas: a training to be done.

The Second Chapter on Laughing.

The Khambhakaṭa Training Rule

21.Not leaning on a pillar, I will go into inhabited areas: a training to be done.

22.Not leaning on a pillar, I will sit down in inhabited areas: a training to be done.

The Oguṇṭhita Training Rule

23.Not with head covered, I will go into inhabited areas: a training to be done.

24.Not with head covered, I will sit down in inhabited areas: a training to be done.

The Ukkuṭika Training Rule

25.Not squatting, I will go into inhabited areas: a training to be done.

The Pallatthika Training Rule

26.Not sitting cross-legged, I will sit down in inhabited areas: a training to be done.

The Sakkaccapaṭiggahaṇa Training Rule

27.Respectfully, I will receive alms food: a training to be done.

The Pattasaññīpaṭiggahaṇa Training Rule

28.With attention on the bowl, I will receive alms food: a training to be done.

The Samasūpakapaṭiggahaṇa Training Rule

29.With balanced gravy, I will receive alms food: a training to be done.

The Samatittika Training Rule

30.Up to the rim, I will receive alms food: a training to be done.

The Third Chapter on Leaning on a Pillar.

The Sakkaccabhuñjana Training Rule

31.Respectfully, I will eat alms food: a training to be done.

The Pattasaññībhuñjana Training Rule

32.With attention on the bowl, I will eat alms food: a training to be done.

The Sapadāna Training Rule

33.Serially, I will eat alms food: a training to be done.

The Samasūpaka Training Rule

34.With balanced gravy, I will eat alms food: a training to be done.

The Nathūpakata Training Rule

35.Not piling it up, pressing down, I will eat alms food: a training to be done.

The Odanappaṭicchādana Training Rule

36.I will not cover curry or relish with rice, desiring more: a training to be done.

The Sūpodanaviññatti Training Rule

37.Not being ill, I will not ask for curry or rice for my own sake and then eat it: a training to be done.

The Ujjhānasaññī Training Rule

38.Not with a disparaging thought, I will look at another's bowl: a training to be done.

The Kabaḷa Training Rule

39.I will not make an overly large mouthful: a training to be done.

The Ālopa Training Rule

40.I will make a rounded mouthful: a training to be done.

The Fourth Chapter on Respectfully.

The Anāhaṭa Training Rule

41.Not before bringing the mouthful to the mouth, I will open the door of the mouth: a training to be done.

The Bhuñjamāna Training Rule

42.While eating, I will not put the whole hand in the mouth: a training to be done.

The Sakabaḷa Training Rule

43.Not with a mouthful in the mouth, I will speak: a training to be done.

The Piṇḍukkhepaka Training Rule

44.Not throwing lumps of food, I will eat: a training to be done.

The Kabaḷāvacchedaka Training Rule

45.Not biting off mouthfuls, I will eat: a training to be done.

The Avagaṇḍakāraka Training Rule

46.Not stuffing out the cheeks, I will eat: a training to be done.

The Hatthaniddhunaka Training Rule

47.Not shaking the hand (with food on it), I will eat: a training to be done.

The Sitthāvakāraka Training Rule

48. A training should be undertaken: 'I will not eat making picking-at-food motions'.

The training rule on moving the tongue about

49. A training should be undertaken: 'I will not eat moving the tongue about'.

The training rule on making smacking sounds

50. A training should be undertaken: 'I will not eat making smacking sounds'.

The fifth section on morsels.

The training rule on making a slurping sound

51. A training should be undertaken: 'I will not eat making a slurping sound'.

The training rule on licking the hand

52. A training should be undertaken: 'I will not eat licking the hand'.

The training rule on licking the bowl

53. A training should be undertaken: 'I will not eat licking the bowl'.

The training rule on licking the lips

54. A training should be undertaken: 'I will not eat licking the lips'.

The training rule on food-stained hands

55. A training should be undertaken: 'I will not receive a water pot with a food-stained hand'.

The training rule on food particles

56. A training should be undertaken: 'I will not throw bowl-wash water with food particles inside the dwellings'.

The training rule on holding an umbrella

57. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is holding an umbrella'.

The training rule on holding a stick

58. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is holding a stick'.

The training rule on holding a knife

59. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is holding a knife'.

The training rule on holding a weapon

60. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is holding a weapon'.

The sixth section on surusuru.

The training rule on wearing sandals

61. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is wearing sandals'.

The training rule on wearing shoes

62. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is wearing shoes'.

The training rule on being in a vehicle

63. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is in a vehicle'.

The training rule on lying down

64. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is lying down'.

The training rule on sitting with the legs crossed

65. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is sitting with his legs crossed'.

The training rule on having the head wrapped

66. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he has his head wrapped'.

The training rule on having the head covered

67. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he has his head covered'.

The training rule on the ground

68. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is sitting on a seat and I am sitting on the ground'.

The training rule on a low seat

69. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is sitting on a high seat and I am sitting on a low seat'.

The training rule on standing

70. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is sitting and I am standing'.

The training rule on going behind

71. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is going in front and I am going behind'.

The training rule on going off the path

72. A training should be undertaken: 'I will not teach the Dhamma to one who is not ill while he is going on the path and I am going off the path'.

The training rule on standing to excrete

73. A training should be undertaken: 'I, not being ill, will not excrete or urinate while standing'.

The training rule on excreting on greenery

74. A training should be undertaken: 'I, not being ill, will not excrete or urinate or spit on greenery'.

The training rule on excreting in water

75. A training should be undertaken: 'I, not being ill, will not excrete or urinate or spit in water'.

The seventh section on footwear.

The Sekhiya Dhammas have been recited, venerable sirs. I ask the venerable ones about this: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? You are pure in this, venerable sirs; therefore, you are silent. Thus, I understand it.

The Sekhiya are finished.

Adhikaranasamatha

These seven Adhikaranasamatha Dhammas come to the recitation, venerable sirs.

Dhammas come to the recitation.

For the appeasement and settling of each and every Adhikaranas that have arisen, the Sammukhavinaya should be given.

The Sativinaya should be given.

The Amulhavinaya should be given.

It should be settled by acknowledgement.

Yebhuyyasika.

Tassapapiyasika.

Tinavattharaka.

The seven Adhikaranasamatha Dhammas have been recited, venerable sirs. I ask the venerable ones about this: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? You are pure in this, venerable sirs; therefore, you are silent. Thus, I understand it.

The Adhikaranasamatha are finished.

The Nidana has been recited, venerable sirs,

The four Parajika Dhammas have been recited,

The thirteen Sanghadisesa Dhammas have been recited,

The two Aniyata Dhammas have been recited,

The thirty Nissaggiya Pacittiya Dhammas have been recited,

The ninety-two Pacittiya Dhammas have been recited,

The four Patidesaniya Dhammas have been recited,

The Sekhiya Dhammas have been recited,

The seven Adhikaranasamatha Dhammas have been recited. So much of this Suttagata, Suttapariyapanna of the Blessed One comes to the recitation every half-month; in this, you should all train yourselves, united, in harmony, without dispute.

The fifth, extended recitation.

The Bhikkhu Patimokkha is finished.

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One

Bhikkhuni Patimokkha Pali

Preliminary acts-4

A broom and a lamp, and water with a seat;
It is called "Pubbakaran".

Preliminary duties-5

Consent, purity, announcement of the season, counting of the bhikkhunis, and exhortation;
It is called "Pubbakicca".

Qualified-4

The Uposatha and however many bhikkhunis are qualified for the act;
And there are no shared offenses;
It is called "Pattakalla".

Having completed the preliminary acts and preliminary duties, with the approval of the Saṅgha of bhikkhunis who are in harmony and whose offenses have been declared, I request to recite the Patimokkha.

Nidana

May the Sangha listen to me, venerable ones. Today is the fifteenth, the Uposatha day. If it is the Sangha's readiness, may the Sangha observe the Uposatha, may recite the Patimokkha.

What are the Sangha's preliminary duties? Let the venerable ones declare their purity. I will recite the Patimokkha. May all those present listen well and pay attention. One who has an offense should declare it. If there is no offense, one should remain silent. For by your silence, venerable ones, I will understand that you are "pure". Just as there is a reply to an individual question, so too, is this announced three times to this assembly. But if a bhikkhuni, being reminded while the announcement is being made three times, does not reveal an existing offense, she is one who speaks a deliberate lie. And speaking a deliberate lie, venerable ones, has been declared by the Blessed One to be a hindering Dhamma. Therefore, a bhikkhuni who remembers having committed an offense and desires purification should reveal the existing offense; for by revealing it, she will be at ease.

The Nidana has been recited, venerable ones. I ask the venerable ones about this: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? You are pure in this, venerable ones; therefore, you are silent. Thus, I understand it.

The Nidana is finished.

Parajika

Herein, these eight Parajika Dhammas come to the recitation.

The training rule on sexual intercourse

1. Whatever bhikkhuni should intentionally engage in sexual intercourse, even with an animal, is defeated and no longer in affiliation.

The training rule on taking what is not given

2. Whatever bhikkhuni should take, from a village or a wilderness, what is not given, which is reckoned as theft, in the way that kings, having caught a thief for that kind of taking what is not given, would execute him or imprison him or banish him, saying, 'You are a thief, you are a fool, you are deluded, you are a thief'; a bhikkhuni who takes what is not given of such a kind is also defeated and no longer in affiliation.

The training rule on causing the loss of human life

3. Whatever bhikkhuni should intentionally deprive a human being of life, or search for an instrument of death for him, or speak in praise of death, or incite him to die, saying, 'My good man, what use is this wretched, miserable life to you? Death is better for you than life'; if, with such a mind and such an intention, she speaks in praise of death or incites him to die in various ways, she is also defeated and no longer in affiliation.

The training rule on claiming superhuman attainments

4. Whatever bhikkhuni should declare, without full knowledge, a superhuman Dhamma, an attainment special to herself, saying, 'Thus I know, thus I see', and should later, at some other time, when she is being questioned or not being questioned, being convicted of that offense and desiring purification, say, 'I said that I know although I did not know, venerable ones; I said that I see although I did not see; I spoke empty lies'—unless it was through overestimation—she is also defeated and no longer in affiliation.

The training rule on the area above the kneecaps

5. Whatever bhikkhuni should consent to a caressing or fondling or grasping or touching or pressing of the area above the kneecaps by a male person who is not free from lust, that bhikkhuni is defeated and no longer in affiliation, the area above the kneecaps.

The training rule on concealing a fault

6. Whatever bhikkhuni, knowing that a bhikkhuni has fallen into a Parajika Dhamma, neither herself accuse her, nor inform the Sangha; and later, when that bhikkhuni has either remained in that state, or died, or left the Order, or been expelled, should say, 'Formerly, venerable ones, I knew that this bhikkhuni was such and such, but I neither accused her myself, nor informed the Sangha', that bhikkhuni is also defeated and no longer in affiliation, the concealer of a fault.

The training rule on following an expelled bhikkhuni

7. Furthermore, if a bhikkhunī should follow a bhikkhu who has been suspended by the Saṅgha with agreement, according to the Dhamma, the Vinaya, and the Teacher’s instruction, being disrespectful, unresponsive, and unwilling to assist, that bhikkhunī should be addressed by the bhikkhunīs thus: “This bhikkhu, venerable, has been suspended by the Saṅgha with agreement, according to the Dhamma, the Vinaya, and the Teacher’s instruction, being disrespectful, unresponsive, and unwilling to assist. Do not, venerable, follow this bhikkhu.” And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same behavior, that bhikkhunī should be formally admonished by the bhikkhunīs up to three times for the abandonment of that behavior. If, while being formally admonished up to three times, she should abandon that behavior, that is good. If she should not abandon it, she also becomes pārājikā, not in communion, for following one who has been suspended.

The Eighth-Grounds Training Rule

8. Furthermore, if a bhikkhunī, being uncontrolled, should consent to the holding of (her) hand by an uncontrolled individual, or should consent to the holding of the edge of (her) outer robe, or should stand (with him), or should converse (with him), or should go to a rendezvous, or should consent to the coming of a man, or should enter a hidden place, or should offer (her) body for that purpose, for the practice of that unrighteous act, she also becomes pārājikā, not in communion, on eight grounds.

The eight pārājikā Dhammas have been recited, venerable ones. If a bhikkhunī falls into any one of them, she does not obtain communion with the bhikkhunīs, either as before or later; she is pārājikā, not in communion. There, venerable ones, I ask you: Are you pure in this matter? A second time I ask: Are you pure in this matter? A third time I ask: Are you pure in this matter? You are pure in this matter, venerable ones; therefore, you are silent. Thus, I understand.

The Pārājika Section is Finished.

Saṅghādisesa Recitation

These seventeen Saṅghādisesa Dhammas,

Venerable ones, come to the recitation.

The Inciting-to-Solicitation Training Rule

1. Furthermore, if a bhikkhunī should live inciting to solicitation (of material goods), (doing so) by a householder or a householder’s son or a slave or a hired worker or even by a wandering ascetic, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Thief-Rescuing Training Rule

2. Furthermore, if a bhikkhunī, knowingly, should rescue a thief subject to execution, it being known, without informing the king or the Saṅgha or a group or a guild or an association, except for a kappiya (allowable) reason, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Going-to-Another-Village-Alone Training Rule

3. Furthermore, if a bhikkhunī should go alone to another village, or should cross a river alone, or should spend the night away from (the monastery) alone, or should leave the group alone, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Suspension-Revocation Training Rule

4. Furthermore, if a bhikkhunī should revoke the suspension of a bhikkhunī who has been suspended by the Saṅgha with agreement, according to the Dhamma, the Vinaya, and the Teacher’s instruction, without informing the acting Saṅgha, without the consent of the group, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The First Food-Receiving Training Rule

5. Furthermore, if a bhikkhunī, being uncontrolled, having received chewable food or edible food from the hand of an uncontrolled individual, should chew or eat it, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Second Food-Receiving Training Rule

6. Furthermore, if a bhikkhunī should say thus: “What will this individual do for you, venerable, whether controlled or uncontrolled? Since you are uncontrolled, come, venerable, whatever chewable food or edible food this individual gives you, receive and eat it with your own hand,” this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Acting-as-Go-Between Training Rule

7. Furthermore, if a bhikkhunī should engage in acting as a go-between, either for a woman towards a man or for a man towards a woman, either as a wife or as a mistress, even for a temporary arrangement, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The False-Accusation Training Rule

8. Furthermore, if a bhikkhunī, being corrupt, out of hatred and ill-will, should accuse a bhikkhunī of a groundless pārājikā Dhamma, thinking, “Perhaps I may cause her to fall away from this Brahmacariya,” then at a later time, whether being cross-examined or not being cross-examined, that charge is groundless, and the bhikkhunī is established in hatred, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Partial-Basis Training Rule

9. Furthermore, if a bhikkhunī, being corrupt, out of hatred and ill-will, taking up some small detail, a mere trace, of another aspect of a case, should accuse a bhikkhunī of a pārājikā Dhamma, thinking, “Perhaps I may cause her to fall away from this Brahmacariya,” then at a later time, whether being cross-examined or not being cross-examined, that case belongs to another aspect. A certain detail, a mere trace, has been taken up, and the bhikkhunī is established in hatred, this bhikkhunī incurs a first offense, a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Renouncing-the-Training Training Rule

10. Furthermore, if a bhikkhunī, being angry and displeased, should say thus: “I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What are these female ascetics to me, these female ascetics who are daughters of the Sakyans? There are indeed other female ascetics who are conscientious, scrupulous, and desirous of training. I will live the Brahmacariya in their presence.” That bhikkhunī should be addressed by the bhikkhunīs thus: “Do not, venerable, being angry and displeased, speak thus: ‘I renounce the Buddha, I renounce the Dhamma, I renounce the Saṅgha, I renounce the training. What are these female ascetics to me, these female ascetics who are daughters of the Sakyans? There are indeed other female ascetics who are conscientious, scrupulous, and desirous of training. I will live the Brahmacariya in their presence.’ Take delight, venerable; the Dhamma is well-expounded. Live the Brahmacariya for the complete ending of suffering.” And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same behavior, that bhikkhunī should be formally admonished by the bhikkhunīs up to three times for the abandonment of that behavior. If, while being formally admonished up to three times, she should abandon that behavior, that is good. If she should not abandon it, this bhikkhunī incurs a Dhamma requiring up to three times (admonition), a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Offended-by-a-Case Training Rule

11. Furthermore, if a bhikkhunī, being displeased and offended by some case, should say thus: “The bhikkhunīs are partial to desire, the bhikkhunīs are partial to hatred, the bhikkhunīs are partial to delusion, the bhikkhunīs are partial to fear,” that bhikkhunī should be addressed by the bhikkhunīs thus: “Do not, venerable, being displeased and offended by some case, speak thus: ‘The bhikkhunīs are partial to desire, the bhikkhunīs are partial to hatred, the bhikkhunīs are partial to delusion, the bhikkhunīs are partial to fear.’ A venerable one might be influenced by desire, might be influenced by hatred, might be influenced by delusion, might be influenced by fear.” And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same behavior, that bhikkhunī should be formally admonished by the bhikkhunīs up to three times for the abandonment of that behavior. If, while being formally admonished up to three times, she should abandon that behavior, that is good. If she should not abandon it, this bhikkhunī incurs a Dhamma requiring up to three times (admonition), a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The First Bad-Practice Training Rule

12. If, moreover, bhikkhunīs live together in close association, of bad conduct, of bad repute, of bad renown, causing distress to the Saṅgha of bhikkhunīs, mutually envious, concealing each other’s faults, those bhikkhunīs should be addressed by the bhikkhunīs thus: “Sisters, you live together in close association, of bad conduct, of bad repute, of bad renown, causing distress to the Saṅgha of bhikkhunīs, mutually envious, concealing each other’s faults. Live separately, venerables; the Saṅgha praises separation for the sisters.” And if those bhikkhunīs, being spoken to by the bhikkhunīs, should persist in the same behavior, those bhikkhunīs should be formally admonished by the bhikkhunīs up to three times for the abandonment of that behavior. If, while being formally admonished up to three times, they should abandon that behavior, that is good. If they should not abandon it, these bhikkhunīs incur a Dhamma requiring up to three times (admonition), a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Second Bad-Practice Training Rule

13. If a bhikkhunī should say thus: “You live together in close association, venerables; do not live separately. There are other bhikkhunīs in the Saṅgha who are of such conduct, of such repute, of such renown, causing distress to the Saṅgha of bhikkhunīs, mutually envious, concealing each other’s faults. The Saṅgha says nothing to them. It is to you alone that the Saṅgha speaks thus out of contempt, disrespect, impatience, weakness: ‘Sisters, you live together in close association, of bad conduct, of bad repute, of bad renown, causing distress to the Saṅgha of bhikkhunīs, mutually envious, concealing each other’s faults. Live separately, venerables; the Saṅgha praises separation for the sisters,’” that bhikkhunī should be addressed by the bhikkhunīs thus: “Do not, venerable, speak thus: ‘You live together in close association, venerables; do not live separately. There are other bhikkhunīs in the Saṅgha who are of such conduct, of such repute, of such renown, causing distress to the Saṅgha of bhikkhunīs, mutually envious, concealing each other’s faults. The Saṅgha says nothing to them. It is to you alone that the Saṅgha speaks thus out of contempt, disrespect, impatience, weakness: ‘Sisters, you live together in close association, of bad conduct, of bad repute, of bad renown, causing distress to the Saṅgha of bhikkhunīs, mutually envious, concealing each other’s faults. Live separately, venerables; the Saṅgha praises separation for the sisters.’” And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same behavior, that bhikkhunī should be formally admonished by the bhikkhunīs up to three times for the abandonment of that behavior. If, while being formally admonished up to three times, she should abandon that behavior, that is good. If she should not abandon it, this bhikkhunī incurs a Dhamma requiring up to three times (admonition), a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Saṅgha-Breaking Training Rule

14. Furthermore, if a bhikkhunī should strive for the breaking up of a Saṅgha that is in concord, or should persist in upholding a matter that leads to division, that bhikkhunī should be addressed by the bhikkhunīs thus: “Do not, venerable, strive for the breaking up of a Saṅgha that is in concord, or persist in upholding a matter that leads to division. May the venerable one be reconciled with the Saṅgha; for a Saṅgha in concord, rejoicing, without dispute, being of one teaching, dwells in comfort.” And if that bhikkhunī, being spoken to by the bhikkhunīs, should persist in the same behavior, that bhikkhunī should be formally admonished by the bhikkhunīs up to three times for the abandonment of that behavior. If, while being formally admonished up to three times, she should abandon that behavior, that is good. If she should not abandon it, this bhikkhunī incurs a Dhamma requiring up to three times (admonition), a Dhamma that requires removal from the Saṅgha, a Saṅghādisesa.

The Following-a-Divider Training Rule

15. If, indeed, that same bhikkhuni has bhikkhunis who follow her, who are on her side, one, two, or three, they might say thus: “Revered ones, do not say anything to this bhikkhuni. This bhikkhuni is a speaker of the Dhamma, this bhikkhuni is a speaker of the Vinaya, and this bhikkhuni speaks, knows, and expresses taking our approval and liking; and this is pleasing to us.” These bhikkhunis should be told by the bhikkhunis thus: “Revered ones, do not speak thus. This bhikkhuni is not a speaker of the Dhamma, this bhikkhuni is not a speaker of the Vinaya. May the Sangha not be divided for the revered ones; may the revered ones be in harmony with the Sangha, for a Sangha in harmony, rejoicing, not quarreling, being of one purpose, dwells in comfort.” And if these bhikkhunis, being spoken to by the bhikkhunis thus, still persist in that same attitude, these bhikkhunis should be formally addressed by the bhikkhunis up to three times for the relinquishment of that attitude. If, being formally addressed up to three times, they should relinquish that attitude, that is skillful. If they should not relinquish it, these bhikkhunis also, having committed a dhamma that extends up to the third time, are subject to expulsion, entailing a Sanghādisesa.

The Sikkhāpada on Being Difficult to Admonish

16. If, indeed, a bhikkhuni is by nature difficult to admonish, when being spoken to by the bhikkhunis in accordance with the Dhamma regarding the sikkhāpadas that come up in the uddesa and pariyāpanna, she makes herself unadmonishable, saying: “Revered ones, do not say anything to me, either good or bad. I also will not say anything to the revered ones, either good or bad. Revered ones, desist from admonishing me.” That bhikkhuni should be told by the bhikkhunis thus: “Revered one, do not make yourself unadmonishable. Let the revered one make herself admonishable. Let the revered one also speak to the bhikkhunis in accordance with the Dhamma, and the bhikkhunis will speak to the revered one in accordance with the Dhamma, for in this way the following of that Blessed One grows, that is, by mutual admonishment and mutual assistance.” And if that bhikkhuni, being spoken to by the bhikkhunis thus, still persists in that same attitude, that bhikkhuni should be formally addressed by the bhikkhunis up to three times for the relinquishment of that attitude. If, being formally addressed up to three times, she should relinquish that attitude, that is skillful. If she should not relinquish it, this bhikkhuni also, having committed a dhamma that extends up to the third time, is subject to expulsion, entailing a Sanghādisesa.

The Sikkhāpada on Corrupting Families

17. If, indeed, a bhikkhuni dwells dependent upon some village or town, corrupting families, of evil conduct, and her evil conduct is both seen and heard, and families corrupted by her are both seen and heard, that bhikkhuni should be told by the bhikkhunis thus: “Revered one, you are corrupting families, of evil conduct, and your evil conduct is both seen and heard, and families corrupted by you are both seen and heard. Depart, revered one, from this dwelling; enough of dwelling here for you.” And if that bhikkhuni, being spoken to by the bhikkhunis thus, should say to those bhikkhunis thus: “The bhikkhunis are going by favoritism, the bhikkhunis are going by aversion, the bhikkhunis are going by delusion, the bhikkhunis are going by fear; they expel some for such an offense and do not expel others,” that bhikkhuni should be told by the bhikkhunis thus: “Revered one, do not speak thus. The bhikkhunis are not going by favoritism, the bhikkhunis are not going by aversion, the bhikkhunis are not going by delusion, the bhikkhunis are not going by fear. You, revered one, are corrupting families, of evil conduct, and your evil conduct is both seen and heard, and families corrupted by you are both seen and heard. Depart, revered one, from this dwelling; enough of dwelling here for you.” And if that bhikkhuni, being spoken to by the bhikkhunis thus, still persists in that same attitude, that bhikkhuni should be formally addressed by the bhikkhunis up to three times for the relinquishment of that attitude. If, being formally addressed up to three times, she should relinquish that attitude, that is skillful. If she should not relinquish it, this bhikkhuni also, having committed a dhamma that extends up to the third time, is subject to expulsion, entailing a Sanghādisesa.

The seventeen Sanghādisesa dhammas have been recited, revered ones, nine with the first offense, eight that extend up to the third time.

For a bhikkhuni who commits one or another of them, that bhikkhuni should undergo pakkhamānatta in both Sanghas. Having completed the manatta, that bhikkhuni should be reinstated in a Sangha of twenty bhikkhunis. If a Sangha of bhikkhunis numbering less than twenty should reinstate that bhikkhuni, that bhikkhuni is not reinstated, and those bhikkhunis are blameworthy; this is the proper procedure in that case. Here, revered ones, I ask you, are you pure in this matter? A second time I ask, are you pure in this matter? A third time I ask, are you pure in this matter? You are pure in this matter, revered ones; therefore you are silent. Thus I understand it.

The Sanghādisesa is finished.

Nissaggiya Pācittiyas

These thirty Nissaggiya Pācittiya dhammas, revered ones,

come up for recitation.

The Sikkhāpada on Accumulating Bowls

1.If any bhikkhuni should accumulate bowls, it is to be forfeited and entails expiation.

The Sikkhāpada on Dispensing Untimely Robes

2.If any bhikkhuni, having designated an untimely robe as a "timely robe", should dispense it, it is to be forfeited and entails expiation.

The Sikkhāpada on Exchanging Robes

3.If any bhikkhuni, having exchanged a robe with a bhikkhuni, should later speak thus: "Come, revered one, your robe; bring me this robe, what is yours is yours, what is mine is mine, bring me this robe, return what is your own," and either seize it back or cause it to be seized back, it is to be forfeited and entails expiation.

The Sikkhāpada on Requesting One Thing and Requesting Another

4.If any bhikkhuni, having requested one thing, should request another thing, it is to be forfeited and entails expiation.

The Sikkhāpada on Having One Person Procure One Thing and Another Person Procure Another

5.If any bhikkhuni, having one person procure one thing, should have another person procure another thing, it is to be forfeited and entails expiation.

The First Sikkhāpada on Having Something Procured with Sangha Property

6.If any bhikkhuni should have something procured with Sangha property that is for one purpose and designated for another, it is to be forfeited and entails expiation.

The Second Sikkhāpada on Having Something Procured with Sangha Property

7.If any bhikkhuni should have something procured with Sangha property that is for one purpose and designated for another, with collusion, it is to be forfeited and entails expiation.

The First Sikkhāpada on Having Something Procured with Group Property

8.If any bhikkhuni should have something procured with group property that is for one purpose and designated for another, belonging to the general public, it is to be forfeited and entails expiation.

The Second Sikkhāpada on Having Something Procured with Group Property

9.If any bhikkhuni should have something procured with group property that is for one purpose and designated for another, belonging to the general public, with collusion, it is to be forfeited and entails expiation.

The Sikkhāpada on Having Something Procured with Individual Property

10.If any bhikkhuni should have something procured with individual property that is for one purpose and designated for another, with collusion, it is to be forfeited and entails expiation.

The Bowl Chapter, the first.

The Sikkhāpada on Heavy Cloth for a Covering

11.When a bhikkhuni has heavy cloth for a covering procured, it should be procured to the extent of four aṃsas at most. If she should have it procured to a greater extent than that, it is to be forfeited and entails expiation.

The Sikkhāpada on Light Cloth for a Covering

12.When a bhikkhuni has light cloth for a covering procured, it should be procured to the extent of three and a half aṃsas at most. If she should have it procured to a greater extent than that, it is to be forfeited and entails expiation.

The Kathina Sikkhāpada

13.When the kathina has been withdrawn, a bhikkhuni may keep an extra robe for ten days at most. Exceeding that, it is to be forfeited and entails expiation.

The Sikkhāpada on Being Separated

14.When the kathina has been withdrawn, if a bhikkhuni should spend even one night separated from her three robes, except with the bhikkhunis' consent, it is to be forfeited and entails expiation.

The Sikkhāpada on Untimely Robes

15.When the kathina has been withdrawn, if an untimely robe should arise for a bhikkhuni, the bhikkhuni, if she wishes, may accept it. Having accepted it, she should have it made quickly. If it is not completed for her, that bhikkhuni may keep that robe for a month at most, for the completion of what is lacking, with expectation. If she should keep it longer than that, even with expectation, it is to be forfeited and entails expiation.

The Sikkhāpada on Requesting from Unknown People

16.If any bhikkhuni should request a robe from an unknown householder or his wife, except on the occasion of need, it is to be forfeited and entails expiation. Here this is the occasion of need: either the bhikkhuni's robe has been stolen, or her robe has been destroyed. This is the occasion of need in that case.

The Sikkhāpada on Taking More Than the Limit

17.If that unknown householder or his wife should invite her to accept an abundance of robes, that bhikkhuni may accept from it as much cloth as is needed for an upper and lower robe. If she should accept more than that, it is to be forfeited and entails expiation.

The First Sikkhāpada on Cloth Procured in Advance

18.If, for a bhikkhuni, cloth procured in advance for the procuring of a robe is prepared for an unknown householder or his wife, (thinking): "Having had a robe procured with this cloth procured in advance for a robe, I will clothe the bhikkhuni of such-and-such a name with a robe," and if that bhikkhuni, not having been previously invited, should approach and make an issue about the robe, (saying): "It would be good if the venerable one, with this cloth procured in advance for a robe, having had such-and-such a robe procured, would clothe me," out of a desire for something fine, it is to be forfeited and entails expiation.

The Second Sikkhāpada on Cloth Procured in Advance

19.If, for a bhikkhuni, cloths procured in advance for individual robes are prepared for two unknown householders or their wives, (thinking): "With these cloths procured in advance for individual robes, having had individual robes procured, we will clothe the bhikkhuni of such-and-such a name with robes," and if that bhikkhuni, not having been previously invited, should approach and make an issue about the robe, (saying): "It would be good if the venerable ones, with these cloths procured in advance for individual robes, having had such-and-such a robe procured, would clothe me, both being content with one," out of a desire for something fine, it is to be forfeited and entails expiation.

The Sikkhāpada on Royalty

20. If a king, a royal official, a Brahmin, or a householder should send cloth-value for robes by a messenger, with the message, "Having had a robe made with this cloth-value for robes, clothe such-and-such a bhikkhuni with a robe," and if that messenger should approach that bhikkhuni and speak thus, "Venerable, this cloth-value for robes has been brought for the venerable one, accept the cloth-value for robes," that bhikkhuni should speak thus to that messenger: "We, friend, do not accept cloth-value for robes, but we do accept a robe at the proper time when it is allowable." If that messenger should say to that bhikkhuni, "Does the venerable one have any attendant?" A bhikkhuni who needs a robe, monks, should indicate an attendant, either a monastery attendant or a lay follower, saying, "This one, friend, is an attendant of the bhikkhunis." If that messenger, having informed that attendant, should approach that bhikkhuni and say, "The attendant whom the venerable one indicated, I have informed him; let the venerable one approach him at the proper time; he will clothe you with a robe," a bhikkhuni who needs a robe, monks, should urge the attendant two or three times, reminding him, "I need a robe, friend." If, when she is urging and reminding him two or three times, that robe is produced, that is skillful. If it is not produced, she may stand silently intending (to receive robe) near him four, five, or six times at most; if, when she is standing silently intending (to receive robe) near him four, five, or six times at most, that robe is produced, that is skillful. If, striving further than that, she should have that robe produced, it is to be forfeited and confessed. If it is not produced, she herself should go, or send a messenger to the place from which the cloth-value for robes was brought, (saying), "The cloth-value for robes that you venerable ones sent intending it for the bhikkhuni, it is of no benefit to that bhikkhuni. Let the venerable ones take back your own; let your own not be lost." This is proper behavior in that case.

The Second Chapter on Robes.

The Training Rule on Money.

21. Whatever bhikkhuni should receive gold or silver, or have it received, or approve of it being kept in deposit, it is to be forfeited and confessed.

The Training Rule on Exchanging Money.

22. Whatever bhikkhuni should engage in various kinds of monetary exchange, it is to be forfeited and confessed.

The Training Rule on Buying and Selling.

23. Whatever bhikkhuni should engage in various kinds of buying and selling, it is to be forfeited and confessed.

The Training Rule on a Bowl with Fewer Than Five Bonds.

24. Whatever bhikkhuni should obtain a new bowl in exchange for a bowl with fewer than five bonds, it is to be forfeited and confessed. That bowl is to be forfeited by that bhikkhuni to the bhikkhuni Sangha, and whatever bowl is the last in the bhikkhuni Sangha's allocation, that is to be given to that bhikkhuni, (saying), "This is your bowl, bhikkhuni, to be kept until it is broken." This is proper behavior in that case.

The Training Rule on Medicine.

25. Those medicines that are allowable for sick bhikkhunis, that is, ghee, fresh butter, oil, honey, and molasses—having received these, they may be stored and used for at most seven days. If she should exceed that, it is to be forfeited and confessed.

The Training Rule on Taking Back a Robe.

26. Whatever bhikkhuni, having herself given a robe to a bhikkhuni, should, being angry and displeased, take it back or have it taken back, it is to be forfeited and confessed.

The Training Rule on Requesting Thread.

27. Whatever bhikkhuni should herself request thread and have a robe woven by weavers, it is to be forfeited and confessed.

The Training Rule on a Large Order.

28. If an unknown householder or his wife should have a robe woven by weavers intending it for a bhikkhuni, and if that bhikkhuni, without having been previously told, should approach the weavers and make stipulations about the robe, (saying), "This robe, friends, is being woven intending it for me; make it long and wide, tight and well-woven, well-smoothed and well-finished. Perhaps we also might give some small thing to the venerable ones," and if that bhikkhuni, having spoken thus, should give some small thing, even only the amount of alms-food, it is to be forfeited and confessed.

The Training Rule on an Emergency Robe.

29. If an emergency robe should arise for a bhikkhuni within the ten days before the Kattika full-moon of the robe-month, it may be accepted by the bhikkhuni who considers it an emergency, and having accepted it, it may be kept until robe-time. If she should keep it longer than that, it is to be forfeited and confessed.

The Training Rule on Transforming.

30. Whatever bhikkhuni should knowingly transform a gain belonging to the Sangha into her own, it is to be forfeited and confessed.

The Third Chapter on Bowls.

The thirty Nissaggiya Pacittiya Dhammas have been recited, venerable ones. Therein, venerable ones, I ask you, are you pure in this? A second time I ask, are you pure in this? A third time I ask, are you pure in this? You are pure herein, venerable ones, therefore you are silent. Thus I understand it.

The Nissaggiya Pacittiyas are finished.

The Suddha Pacittiyas

These one hundred and sixty-six Pacittiya

Dhammas come to the recitation.

The Training Rule on Garlic.

1. Whatever bhikkhuni should eat garlic, it is a pācittiya.

The Training Rule on Dense Hair.

2. Whatever bhikkhuni should have dense hair removed, it is a pācittiya.

The Training Rule on Striking the Palms.

3. For striking the palms, it is a pācittiya.

The Training Rule on Playing Jatumaṭṭhaka.

4. For playing Jatumaṭṭhaka, it is a pācittiya.

The Training Rule on a Water-scoop.

5. When a bhikkhuni is obtaining a water-scoop, it may be obtained to a maximum of two fingerbreadths. If she should exceed that, it is a pācittiya.

The Training Rule on Attending.

6. Whatever bhikkhuni should attend upon a monk who is eating, with drinking water or a fan, it is a pācittiya.

The Training Rule on Raw Grain.

7. Whatever bhikkhuni should herself request or have requested, fry or have fried, pound or have pounded, cook or have cooked raw grain, and eat it, it is a pācittiya.

The First Training Rule on Throwing Excrement.

8. Whatever bhikkhuni should throw or have thrown excrement, urine, rubbish, or leftovers behind a wall or behind a fence, it is a pācittiya.

The Second Training Rule on Throwing Excrement.

9. Whatever bhikkhuni should throw or have thrown excrement, urine, rubbish, or leftovers on greenery, it is a pācittiya.

The Training Rule on Dancing and Singing.

10. Whatever bhikkhuni should go to see dancing, singing, or instrumental music, it is a pācittiya.

The First Chapter on Garlic.

The Training Rule on Darkness at Night.

11. Whatever bhikkhuni should stay or converse alone with a man in the darkness at night without a lamp, it is a pācittiya.

The Training Rule on a Covered Place.

12. Whatever bhikkhuni should stay or converse alone with a man in a covered place, it is a pācittiya.

The Training Rule on Conversing in the Open.

13. Whatever bhikkhuni should stay or converse alone with a man in the open, it is a pācittiya.

The Training Rule on a Second Emissary.

14. Whatever bhikkhuni should stay or converse alone with a man in a road, at a crossroads, or at a meeting place, or whisper in his ear, or send a second bhikkhuni as an emissary, it is a pācittiya.

The Training Rule on Departing Without Asking Leave.

15. Whatever bhikkhuni, having gone to families in the forenoon, and having sat down on a seat, should depart without asking leave of the master of the house, it is a pācittiya.

The Training Rule on Sitting Down Without Asking Leave.

16. Whatever bhikkhuni, having gone to families in the afternoon, should sit down or lie down on a seat without asking leave of the master of the house, it is a pācittiya.

The Training Rule on Spreading Out Without Asking Leave.

17. Whatever bhikkhuni, having gone to families at the wrong time, should spread out or have spread out a bed, or sit down or lie down, without asking leave of the master of the house, it is a pācittiya.

The Training Rule on Causing Another to be Displeased.

18. Whatever bhikkhuni should cause another to be displeased through being badly taught or badly supported, it is a pācittiya.

The Training Rule on Cursing Another.

19. Whatever bhikkhuni should curse herself or another with hell or with the holy life, it is a pācittiya.

The Training Rule on Weeping.

20. Whatever bhikkhuni should weep, striking herself repeatedly, it is a pācittiya.

The Second Chapter on Darkness at Night.

The Training Rule on Nudity.

21. Whatever bhikkhuni should bathe naked, it is a pācittiya.

The Training Rule on a Bathing Cloth.

22. When a bhikkhuni is having a bathing cloth made, it should be made according to the standard size. Herein this is the standard size: in length, four spans according to the Sugata's span; in width, two spans. If she should exceed that, it is to be cut down and it is a pācittiya.

The Training Rule on Sewing a Robe.

23. Whatever bhikkhuni, having unstitched or having had unstitched a robe for a bhikkhuni, should afterwards, without an intervening cause, neither sew it nor make an effort to have it sewn, except for four or five days, it is a pācittiya.

The Training Rule on Wandering with a Double Robe.

24. Whatever bhikkhuni should exceed the five-day limit for wandering with a double robe, it is a pācittiya.

The Training Rule on a Robe-token.

25. Whatever bhikkhuni should keep a robe-token, it is a pācittiya.

The Training Rule on a Group Robe.

26. Whatever bhikkhuni should obstruct a gain of robes for the group, it is a pācittiya.

The Training Rule on Rejecting.

27. Whatever bhikkhuni should reject a lawful distribution of robes, it is a pācittiya.

The Training Rule on Giving a Robe.

28. Whatever bhikkhuni should give a monk's robe to a householder, or to a male or female wanderer, it is a pācittiya.

The Training Rule on Exceeding the Time.

29. Whatever bhikkhuni, expecting a poor robe (as a replacement), should exceed the time for robe-cloth, it is a pācittiya.

The Training Rule on Withdrawing the Kathina.

30. Whatever bhikkhuni should reject a lawful withdrawal of the kathina, it is a pācittiya.

The Third Chapter on Nudity.

The Training Rule on Two Turning Over on One Bed.

31. If two bhikkhunis should turn over on one bed, it is a pācittiya.

Ekattharaṇatuvaṭṭanasikkhāpadaṃ

32. If any bhikkhuni should weave two single-layer cloths to be used as a rain-cloth, it is a pācittiya.

Aphāsukaraṇasikkhāpadaṃ

33. If any bhikkhuni intentionally causes discomfort to a bhikkhuni, it is a pācittiya.

Naupaṭṭhāpanasikkhāpadaṃ

34. If any bhikkhuni, when a co-resident is suffering, neither attends to her nor makes an effort for her attendance, it is a pācittiya.

Nikkaḍḍhanasikkhāpadaṃ

35. If any bhikkhuni, having given lodging to a bhikkhuni, being angry and displeased, should drive her out or have her driven out, it is a pācittiya.

Saṃsaṭṭhasikkhāpadaṃ

36. If any bhikkhuni lives in close association with a householder or a householder’s son, that bhikkhuni should be addressed by the bhikkhunis thus: "Venerable, you live in close association with a householder or a householder’s son; venerable, the Sangha praises seclusion for a sister." If that bhikkhuni, being spoken to by the bhikkhunis in that way, persists in the same behavior, that bhikkhuni should be formally admonished by the bhikkhunis up to three times for the relinquishment of that behavior. If, while being formally admonished up to three times, she should relinquish that behavior, that is good. If she should not relinquish it, it is a pācittiya.

Antoraṭṭhasikkhāpadaṃ

37. If any bhikkhuni should wander in the inner country that is considered dangerous and alarming, without protection, it is a pācittiya.

Tiroraṭṭhasikkhāpadaṃ

38. If any bhikkhuni should wander in the outer country that is considered dangerous and alarming, without protection, it is a pācittiya.

Antovassasikkhāpadaṃ

39. If any bhikkhuni should wander during the rainy season, it is a pācittiya.

Cārikanapakkamanasikkhāpadaṃ

40. If any bhikkhuni, having spent the rains, does not set out on tour, even for at least five or six yojanas, it is a pācittiya.

Tuvaṭṭavaggo catuttho.

Rājāgārasikkhāpadaṃ

41. If any bhikkhuni should go to see a royal palace, a picture gallery, a park, a garden, or a lotus pond, it is a pācittiya.

Āsandiparibhuñjanasikkhāpadaṃ

42. If any bhikkhuni should use a chair or a couch, it is a pācittiya.

Suttakantanasikkhāpadaṃ

43. If any bhikkhuni should spin thread, it is a pācittiya.

Gihiveyyāvaccasikkhāpadaṃ

44. If any bhikkhuni should perform a householder’s work, it is a pācittiya.

Adhikaraṇasikkhāpadaṃ

45. If any bhikkhuni, when a bhikkhuni says, “Come, venerable, let us settle this dispute,” and she agrees, saying, “Good,” but afterward, without any obstruction, neither settles it nor makes an effort to settle it, it is a pācittiya.

Bhojanadānasikkhāpadaṃ

46. If any bhikkhuni should personally give solid food or staple food to a householder, a wandering ascetic, or a female wandering ascetic, it is a pācittiya.

Āvasathacīvarasikkhāpadaṃ

47. If any bhikkhuni should use a robe designated for the guesthouse without relinquishing it, it is a pācittiya.

Āvasathavihārasikkhāpadaṃ

48. If any bhikkhuni should set out on tour without relinquishing the guesthouse, it is a pācittiya.

Tiracchānavijjāpariyāpuṇanasikkhāpadaṃ

49. If any bhikkhuni should learn a low art, it is a pācittiya.

Tiracchānavijjāvācanasikkhāpadaṃ

50. If any bhikkhuni should recite a low art, it is a pācittiya.

Cittāgāravaggo pañcamo.

Ārāmapavisanasikkhāpadaṃ

51. If any bhikkhuni should knowingly enter a park where there are bhikkhus, without asking permission, it is a pācittiya.

Bhikkhuakkosanasikkhāpadaṃ

52. If any bhikkhuni should abuse or revile a bhikkhu, it is a pācittiya.

Gaṇaparibhāsanasikkhāpadaṃ

53. If any bhikkhuni, being angry, should revile a group, it is a pācittiya.

Pavāritasikkhāpadaṃ

54. If any bhikkhuni, having been invited or requested, should eat or consume solid food or staple food, it is a pācittiya.

Kulamaccharinīsikkhāpadaṃ

55. If any bhikkhuni should be possessive regarding families, it is a pācittiya.

Abhikkhukāvāsasikkhāpadaṃ

56. If any bhikkhuni should spend the rains in a residence without bhikkhus, it is a pācittiya.

Apavāraṇāsikkhāpadaṃ

57. If any bhikkhuni, having spent the rains, does not invite criticism from the Sangha on both sides in three ways: by what has been seen, by what has been heard, or by suspicion, it is a pācittiya.

Ovādasikkhāpadaṃ

58. If any bhikkhuni should not go for instruction or for association, it is a pācittiya.

Ovādūpasaṅkamanasikkhāpadaṃ

59. Every half-month, two things are to be expected by a bhikkhuni from the Bhikkhu Sangha: inquiry about the Uposatha and approaching for advice. In transgressing that, it is a pācittiya.

Pasākhejātasikkhāpadaṃ

60. If any bhikkhuni, without informing the Sangha or the group, should, with a man, one-on-one, have an abscess or boil that has burst, cut open, split open, washed, smeared, bandaged, or unbandaged, it is a pācittiya.

Ārāmavaggo chaṭṭho.

Gabbhinīsikkhāpadaṃ

61. If any bhikkhuni should confer the Going-forth on a pregnant woman, it is a pācittiya.

Pāyantīsikkhāpadaṃ

62. If any bhikkhuni should confer the Going-forth on a woman who is in the lying-in period, it is a pācittiya.

Paṭhamasikkhamānasikkhāpadaṃ

63. If any bhikkhuni should confer the Going-forth on a sikkhamana who has not trained in the six rules for two years, it is a pācittiya.

Dutiyasikkhamānasikkhāpadaṃ

64. If any bhikkhuni should confer the Going-forth on a sikkhamana who has trained in the six rules for two years, without the agreement of the Sangha, it is a pācittiya.

Paṭhamagihigatasikkhāpadaṃ

65. If any bhikkhuni should confer the Going-forth on a woman who has gone forth from the lay life and is less than twelve years old, it is a pācittiya.

Dutiyagihigatasikkhāpadaṃ

66. If any bhikkhuni should confer the Going-forth on a woman who has gone forth from the lay life and is fully twelve years old, but has not trained in the six rules for two years, it is a pācittiya.

Tatiyagihigatasikkhāpadaṃ

67. If any bhikkhuni should confer the Going-forth on a woman who has gone forth from the lay life and is fully twelve years old, and has trained in the six rules for two years, without the agreement of the Sangha, it is a pācittiya.

Paṭhamasahajīvinīsikkhāpadaṃ

68. If any bhikkhuni, having conferred the Going-forth on a co-resident, neither supports her nor has her supported for two years, it is a pācittiya.

Pavattinīnānubandhanasikkhāpadaṃ

69. If any bhikkhuni should not attend upon a pavattini who has been given the Going-forth for two years, it is a pācittiya.

Dutiyasahajīvinīsikkhāpadaṃ

70. If any bhikkhuni, having conferred the Going-forth on a co-resident, neither informs her nor has her informed, even for at least five or six yojanas, it is a pācittiya.

Gabbhinivaggo sattamo.

Paṭhamakumāribhūtasikkhāpadaṃ

71. If any bhikkhuni should confer the Going-forth on a maiden who is less than twenty years old, it is a pācittiya.

Dutiyakumāribhūtasikkhāpadaṃ

72. If any bhikkhuni should confer the Going-forth on a maiden who is fully twenty years old, but has not trained in the six rules for two years, it is a pācittiya.

Tatiyakumāribhūtasikkhāpadaṃ

73. If any bhikkhuni should confer the Going-forth on a maiden who is fully twenty years old, and has trained in the six rules for two years, without the agreement of the Sangha, it is a pācittiya.

Ūnadvādasavassasikkhāpadaṃ

74. If any bhikkhuni should confer the Going-forth on one who is less than twelve years old, it is a pācittiya.

Paripuṇṇadvādasavassasikkhāpadaṃ

75. If any bhikkhuni should confer the Going-forth on one who is fully twelve years old, without the agreement of the Sangha, it is a pācittiya.

Khiyyanadhammasikkhāpadaṃ

76. If any bhikkhuni, when being told, "Enough, venerable, with the conferring of the Going-forth," agrees, saying, "Good," but afterward commits a fault that leads to expulsion, it is a pācittiya.

Paṭhamasikkhamānanavuṭṭhāpanasikkhāpadaṃ

77. If any bhikkhuni, having said to a sikkhamana, "If you will give me a robe, venerable, then I will confer the Going-forth on you," afterward, without any obstruction, neither confers the Going-forth nor makes an effort to confer the Going-forth, it is a pācittiya.

Dutiyasikkhamānanavuṭṭhāpanasikkhāpadaṃ

78. If any bhikkhuni, having said to a sikkhamana, "If you will attend upon me for two years, venerable, then I will confer the Going-forth on you," afterward, without any obstruction, neither confers the Going-forth nor makes an effort to confer the Going-forth, it is a pācittiya.

Sokāvāsasikkhāpadaṃ

79. If any bhikkhuni should confer the Going-forth on a sikkhamana who is intimate with a man or intimate with a boy, who is ill-tempered and resides in a place of sorrow, it is a pācittiya.

Ananuññātasikkhāpadaṃ

80. If any bhikkhuni should confer the Going-forth on a sikkhamana without the permission of her parents or her husband, it is a pācittiya.

Pārivāsikasikkhāpadaṃ

81. If any bhikkhuni should confer the Going-forth on a sikkhamana with the giving of pārivāsika approval, it is a pācittiya.

Anuvassasikkhāpadaṃ

82. If any bhikkhuni should confer the Going-forth every year, it is a pācittiya.

Ekavassasikkhāpadaṃ

83. If any bhikkhuni should confer the Going-forth on two in one year, it is a pācittiya.

Kumāribhūtavaggo aṭṭhamo.

Chattupāhanasikkhāpadaṃ

84. If any bhikkhuni, being not ill, should wear an umbrella or shoes, it is a pācittiya.

Yānasikkhāpadaṃ

85. If any bhikkhuni, being not ill, should ride in a vehicle, it is a pācittiya.

Saṅghāṇisikkhāpadaṃ

86. If any bhikkhuni should wear a corselet, it is a pācittiya.

Itthālaṅkārasikkhāpadaṃ

87. Whatever bhikkhuni should wear a woman's ornament, pācittiya.

The Training Rule on Perfume-Powder

88. Whatever bhikkhuni should bathe with perfume-powder, pācittiya.

The Training Rule on Scented Paste

89. Whatever bhikkhuni should bathe with scented oil-cake, pācittiya.

The Training Rule on Having a Bhikkhuni Massaged

90. Whatever bhikkhuni should have a bhikkhuni massaged or kneaded, pācittiya.

The Training Rule on Having a Sikkhamānā Massaged

91. Whatever bhikkhuni should have a sikkhamānā massaged or kneaded, pācittiya.

The Training Rule on Having a Sāmaṇerī Massaged

92. Whatever bhikkhuni should have a sāmaṇerī massaged or kneaded, pācittiya.

The Training Rule on Having a Laywoman Massaged

93. Whatever bhikkhuni should have a laywoman massaged or kneaded, pācittiya.

The Training Rule on Not Asking Permission

94. Whatever bhikkhuni should sit down on a seat in front of a bhikkhu without asking permission, pācittiya.

The Training Rule on Asking Questions

95. Whatever bhikkhuni should ask a bhikkhu a question when he is not at leisure, pācittiya.

The Training Rule on Not Being Considerate

96. Whatever bhikkhuni should enter a village without being considerate, pācittiya.

The Ninth Chapter on Sandals and Umbrellas

The Training Rule on Lying

97. For a deliberate lie, pācittiya.

The Training Rule on Reviling

98. For reviling, pācittiya.

The Training Rule on Tale-Bearing

99. For tale-bearing about bhikkhunis, pācittiya.

The Training Rule on Teaching the Dhamma Word by Word

100. Whatever bhikkhuni should recite the Dhamma word by word to one who is not fully ordained, pācittiya.

The First Training Rule on Sleeping Together

101. Whatever bhikkhuni should sleep together with one who is not fully ordained for more than two or three nights, pācittiya.

The Second Training Rule on Sleeping Together

102. Whatever bhikkhuni should sleep together with a man, pācittiya.

The Training Rule on Teaching the Dhamma

103. Whatever bhikkhuni should teach the Dhamma to a man in more than five or six sentences, except with an intelligent woman, pācittiya.

The Training Rule on Declaring Superior Human Qualities

104. Whatever bhikkhuni should declare a superior human quality to one who is not fully ordained, if it is true, pācittiya.

The Training Rule on Declaring a Serious Offence

105. Whatever bhikkhuni should declare a serious offence of a bhikkhuni to one who is not fully ordained, except by agreement of the Bhikkhuni Sangha, pācittiya.

The Training Rule on Digging the Ground

106. Whatever bhikkhuni should dig the ground or have it dug, pācittiya.

The Tenth Chapter on Lying

The Training Rule on Destroying Plant Life

107. For destroying plant life, pācittiya.

The Training Rule on Arguing

108. For arguing and harassing, pācittiya.

The Training Rule on Disparaging

109. For disparaging and grumbling, pācittiya.

The First Training Rule on Lodgings

110. Whatever bhikkhuni, having spread out or having had spread out a Sangha's couch or chair or mattress or mat in the open, when leaving it, should neither remove it nor have it removed, or should go away without asking permission, pācittiya.

The Second Training Rule on Lodgings

111. Whatever bhikkhuni, having spread out or having had spread out a bed in a Sangha's dwelling, when leaving it, should neither remove it nor have it removed, or should go away without asking permission, pācittiya.

The Training Rule on Obstructing

112. Whatever bhikkhuni should knowingly obstruct a bhikkhuni who arrived earlier in a Sangha's dwelling, and should make a bed thinking, "Whoever will be crowded will leave," with this as the sole reason, and no other, pācittiya.

The Training Rule on Dragging Out

113. Whatever bhikkhuni, being angry and displeased, should drag a bhikkhuni out of a Sangha's dwelling, or have her dragged out, pācittiya.

The Training Rule on a Loft-Hut

114. Whatever bhikkhuni should sit down or lie down on a couch or chair with damaged legs in a loft-hut in a Sangha's dwelling, pācittiya.

The Training Rule on a Large Dwelling

115. When a bhikkhuni is having a large dwelling made, it should be determined, standing within the ungreen area, for the sake of door sockets, fastening pins, and window-frame repairs, as much as a two- or three-layered covering. If she should determine anything further, even standing within the ungreen area, pācittiya.

The Training Rule on Living Beings

116. Whatever bhikkhuni should knowingly pour or have poured water containing living beings, or grass, or clay, pācittiya.

The Eleventh Chapter on Plant Life

The Training Rule on Almsfood at a Guesthouse

117. A bhikkhuni who is not ill should eat only one portion of almsfood at a guesthouse. If she should eat more than that, pācittiya.

The Training Rule on Group Meals

118. For group meals, except at the proper time, pācittiya. Herein, this is the proper time: the time of sickness, the time of robe-giving, the time of robe-making, the time of travelling a long distance, the time of embarking on a boat, a great occasion, the time of a meal for ascetics. This is the proper time therein.

The Kāṇamātu Training Rule

119. If indeed a family should invite a bhikkhuni who has approached their home to be offered cakes or barley flour, a bhikkhuni, if she wishes, may accept two or three bowlfuls. If she should accept more than that, pācittiya. Having accepted two or three bowlfuls, having taken it out from there, it should be shared with the bhikkhunis. This is the proper course of conduct therein.

The Training Rule on Untimely Food

120. Whatever bhikkhuni should eat or consume chewable food or খাবার at an improper time, pācittiya.

The Training Rule on Storing Up

121. Whatever bhikkhuni should eat or consume chewable food or খাবার that has been stored up, pācittiya.

The Training Rule on Tooth-Cleaning

122. Whatever bhikkhuni should bring unpermitted food into the mouth, except for water and a tooth-cleaner, pācittiya.

The Training Rule on Sending Away

123. Whatever bhikkhuni should say to a bhikkhuni, "Come, sister, we will enter a village or town for alms," and then, having given or not given to her, should send her away, saying, "Go, sister, conversation or sitting together with you is not comfortable for me; conversation or sitting together alone is comfortable for me," with this as the sole reason, and no other, pācittiya.

The Training Rule on Sharing a Meal

124. Whatever bhikkhuni should sit in a house where a meal is being prepared without being invited, pācittiya.

The Training Rule on Seclusion and Concealment

125. Whatever bhikkhuni should sit together with a man in a secluded and concealed seat, pācittiya.

The Training Rule on Secluded Sitting

126. Whatever bhikkhuni should sit down alone with a man in a secluded place, pācittiya.

The Twelfth Chapter on Food

The Training Rule on Conduct

127. Whatever bhikkhuni, being invited and having agreed to take a meal, should engage in habitual visiting among families before or after the meal without informing a bhikkhuni, except at the proper time, pācittiya. Herein, this is the proper time: the time of robe-giving, the time of robe-making. This is the proper time therein.

The Mahānāma Training Rule

128. A bhikkhuni who is not ill may partake of an invitation for requisites for four months, except for a renewed invitation and except for a standing invitation. If she should partake of more than that, pācittiya.

The Training Rule on an Army Drawn Up

129. Whatever bhikkhuni should go to see an army drawn up, except for a reason of such a kind, pācittiya.

The Training Rule on an Army Encampment

130. If there should be some reason for that bhikkhuni to go to the army, that bhikkhuni may stay in the army for two or three nights. If she should stay more than that, pācittiya.

The Training Rule on the Excitement of Battle

131. If a bhikkhuni staying in an army for two or three nights should go to see the excitement of battle, the alignment of forces, or a review of the troops, pācittiya.

The Training Rule on Intoxicating Drinks

132. For drinking intoxicants and fermented liquors, pācittiya.

The Training Rule on Finger-Snapping

133. For finger-snapping, pācittiya.

The Training Rule on Playfulness

134. For playfulness in the water, pācittiya.

The Training Rule on Disrespect

135. For disrespect, pācittiya.

The Training Rule on Frightening

136. Whatever bhikkhuni should frighten a bhikkhuni, pācittiya.

The Thirteenth Chapter on Conduct

The Training Rule on a Lamp

137. Whatever bhikkhuni, not being ill and not expecting to strain herself, should light or have a lamp lit, except for a reason of such a kind, pācittiya.

The Training Rule on Bathing

138. Whatever bhikkhuni should bathe more often than once every half-month, except at the proper time, pācittiya. Herein, this is the proper time: "A month and a half remains of the hot season," "The first month of the rains" – these two and a half months are the hot season, the time of burning heat, the time of sickness, the time of work, the time of travelling a long distance, the time of wind and rain. This is the proper time therein.

The Training Rule on Discoloration

139. When a bhikkhuni obtains a new robe, one of the three discolouring agents should be applied: blue, mud, or black dye. If a bhikkhuni should use a new robe without having applied one of the three discolouring agents, pācittiya.

The Training Rule on Making a Gift and Taking it Back

140. Whatever bhikkhuni, having given a robe to a bhikkhu or a bhikkhuni or a sikkhamānā or a sāmaṇera or a sāmaṇerī, should use it without having taken it back, pācittiya.

The Training Rule on Hiding

141. Whatever bhikkhuni should hide or have hidden a bhikkhuni’s bowl or robe or sitting cloth or needle case or waistband, even for the sake of a joke, pācittiya.

The Training Rule on Deliberately

142. Whatever bhikkhuni should deliberately deprive a living being of life, pācittiya.

The Training Rule on Living Beings

143. Whatever bhikkhuni should knowingly use water containing living beings, pācittiya.

The Training Rule on Threatening

144. If a bhikkhuni, knowing that a case has been justly settled, bribes [someone] for a renewal [of the case], it is a pācittiya.

Theft-intent Saṃgha Sikkhāpada

145. If a bhikkhuni, knowingly making an arrangement with a thief, travels on the same road for a distance, even to another village, it is a pācittiya.

Ariṭṭha Sikkhāpada

146. If a bhikkhuni should say, "As I understand the Dhamma taught by the Blessed One, those things that the Blessed One said are obstructive, are not sufficient to be obstructive for one who engages in them," that bhikkhuni should be addressed thus by the bhikkhunis: "Do not say so, venerable one, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, the Blessed One would not speak thus. In many ways, venerable one, obstructive things have been said to be obstructive by the Blessed One, and they are indeed sufficient to be obstructive for one who engages in them." If that bhikkhuni, being spoken to thus by the bhikkhunis, should persist in the same view, that bhikkhuni should be formally admonished by the bhikkhunis up to three times for the relinquishment of that view. If, while being formally admonished up to three times, she should relinquish that view, that is good. If she should not relinquish it, it is a pācittiya.

The Fourteenth Jotivagga.

Suspended Communion Sikkhāpada

147. If a bhikkhuni, knowing that a bhikkhuni is of such a view and does not act according to the Dhamma and has not relinquished that view, associates with her, lives with her, or shares the same lodging, it is a pācittiya.

Kaṇṭaka Sikkhāpada

148. If a samaṇuddesa should say, "As I understand the Dhamma taught by the Blessed One, those things that the Blessed One said are obstructive, are not sufficient to be obstructive for one who engages in them," that samaṇuddesa should be addressed thus by the bhikkhunis: "Do not say so, friend, samaṇuddesa, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, the Blessed One would not speak thus. In many ways, friend, samaṇuddesa, obstructive things have been said to be obstructive by the Blessed One, and they are indeed sufficient to be obstructive for one who engages in them." If that samaṇuddesa, being spoken to thus by the bhikkhunis, should persist in the same view, that samaṇuddesa should be addressed thus by the bhikkhunis: "From today onwards, friend, samaṇuddesa, neither may you call that Blessed One your teacher, nor will you have that sharing of lodging for two or three nights with the bhikkhunis which other samaṇuddesas obtain. Go away, disappear, perish!" If a bhikkhuni, knowing that a samaṇuddesa has been rejected in this way, waits upon her, supports her, associates with her, or shares the same lodging, it is a pācittiya.

Sahadhammika Sikkhāpada

149. If a bhikkhuni, being addressed on a matter connected with the Dhamma by the bhikkhunis, should say, "I will not train myself in this training rule, venerable ones, until I have asked another bhikkhuni who is learned and a vinaya-holder," it is a pācittiya. A bhikkhuni, bhikkhus, should learn, should ask, should inquire. That is proper conduct in this matter.

Vilekhana Sikkhāpada

150. If a bhikkhuni should say, while the Pātimokkha is being recited, "What is the use of these minor and lesser training rules that are recited, which conduce only to scruples, vexation, and annoyance?" it is a pācittiya due to disparaging the training rules.

Mohana Sikkhāpada

151. If a bhikkhuni should say, while the Pātimokkha is being recited every half-month, "Only now, venerable ones, do I know that this Dhamma is included in the Suttas, is comprised in the Suttas, and comes up for recitation every half-month," and if other bhikkhunis know of her that this bhikkhuni has sat before while the Pātimokkha was being recited two or three times—how much more often [than that]!—there is no release for that bhikkhuni through ignorance, and whatever offense she has incurred there, she must be dealt with according to the Dhamma, and moreover, delusion must be imputed to her: "It is a loss to you, venerable one, it is ill-gotten by you, that you do not carefully attend and apply your mind when the Pātimokkha is being recited." In this case of delusion, it is a pācittiya.

Pahāra Sikkhāpada

152. If a bhikkhuni, being angry and displeased, should strike a bhikkhuni, it is a pācittiya.

Talasattika Sikkhāpada

153. If a bhikkhuni, being angry and displeased, should raise a palm-strike against a bhikkhuni, it is a pācittiya.

Amūlaka Sikkhāpada

154. If a bhikkhuni should accuse a bhikkhuni of a saṅghādisesa offense without grounds, it is a pācittiya.

Sañcicca Sikkhāpada

155. If a bhikkhuni should intentionally cause worry to a bhikkhuni, thinking, "Even for a moment she will be uncomfortable," and with this as the only reason, and no other, it is a pācittiya.

Upassuti Sikkhāpada

156. If a bhikkhuni should stand eavesdropping on bhikkhunis who are quarreling, disputing, and engaged in contention, thinking, "I will hear what they will say," and with this as the only reason, and no other, it is a pācittiya.

The Fifteenth Diṭṭhivagga.

Kammappaṭibāhana Sikkhāpada

157. If a bhikkhuni, having given her consent to a lawful act, should afterwards show dissatisfaction, it is a pācittiya.

Chandaṃadatvāgamana Sikkhāpada

158. If a bhikkhuni, while a matter of adjudication is being discussed in the Saṃgha, should leave her seat without giving her consent, it is a pācittiya.

Dubbala Sikkhāpada

159. If a bhikkhuni, after the Saṃgha has given a robe with unanimity, should afterwards show dissatisfaction, saying, "The bhikkhunis distribute the Saṃgha's gains according to favoritism," it is a pācittiya.

Pariṇāmana Sikkhāpada

160. If a bhikkhuni should knowingly divert a gain belonging to the Saṃgha to an individual, it is a pācittiya.

Ratana Sikkhāpada

161. If a bhikkhuni should pick up or have picked up a jewel or what is considered a jewel, except in a monastery or dwelling place, it is a pācittiya. But a jewel or what is considered a jewel should be picked up by a bhikkhuni in a monastery or dwelling place and put away, [thinking,] "Whoever it belongs to will take it." That is proper conduct in this matter.

Sūcighara Sikkhāpada

162. If a bhikkhuni should have a needle case made of bone, ivory, or horn, it is a pācittiya involving cutting.