Bhik­khu­nī­pāti­mokkha­pāḷi

Homage to the Blessed, Noble, and Perfectly Enlightened One

Preliminaries

To be Done Beforehand

Sweeping, a lamp, water, together with seats.
These are called the things to be done beforehand for the uposatha.

Preliminary Duties

Consent, purity, announcing the season, counting bhikkhunis, the Ovada.
These are called the preliminary duties for the uposatha.

Factors of the Appropriate Time

Uposatha; all the bhikkhunis have arrived for the formal proceeding;
none have shared offences;
and there are no individuals to be avoided.
This is called the appropriate time.

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

The Recitation of the Introduction

Venerable, let the Sangha hear me. Today is the uposatha of the fifteenth day. If the proper time has come for the Sangha, the Sangha should carry out the patimokkha.

What is the preliminary duty for the Sangha? Venerables, you should announce your purity. I shall recite the patimokkha. Let all of us being [present] listen and attend carefully.

Whoever has an offence should reveal it. There being no offence, silence should be kept. I shall know by their silence that the venerables are pure. Just as one questioned individually would have an answer; in the same way, when (the patimokkha) is proclaimed up to the third time in such an assembly as this, should any bhikkhuni not reveal an offence that she remembers, this is a conscious lie for her. Venerables, a conscious lie has been pronounced by the Blessed One to be an obstructing matter. Therefore any offence which exists is to be revealed by a bhikkhuni, who having committed an offence, remembers it and looks for purification. When revealed, it is good for her.

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

The introduction is finished.

The Recitation of the Section on Defeat

Herein these eight matters entailing defeat come up for recitation.

Pārājika 1.

Should any bhikkhuni willingly engage in the sexual act, even with a male animal, she is defeated and no longer in communion.

Pārājika 2.

Should any bhikkhuni, in the manner of stealing, take what is not given from an inhabited area or from the wilderness—just as when, in the taking of what is not given, kings arresting the criminal would flog, imprison, or banish her, saying, ‘You are a robber, you are a fool, you are benighted, you are a thief ’—a bhikkhuni in the same way taking what is not given is defeated and no longer in communion.

Pārājika 3.

Should any bhikkhuni intentionally deprive a human being of life, or search for an assassin for her, or praise the advantages of death, or incite her to die (thus): ‘My good man, what use is this wretched, miserable life to you? Death would be better for you than life,’ or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite her to die, she also is defeated and no longer in communion.

Pārājika 4.

Should any bhikkhuni, without direct knowledge, boast of a superior human state, a truly noble knowledge and vision as present in herself, saying, ‘Thus do I know; thus do I see,’ such that regardless of whether or not she is cross-examined on a later occasion, she—being remorseful and desirous of purification—might say, ‘Venerables, not knowing, I said I know; not seeing, I said I see—vainly, falsely, idly,’ unless it was from over-estimation, she also is defeated and no longer in communion.

Pārājika 5.

Should any bhikkhuni, lusting, consent to a lusting man’s rubbing, rubbing up against, taking hold of, touching, or fondling (her) below the collar-bone and above the circle of the knees, she also is defeated and no longer in communion for being ‘one above the circle of the knees.’

Pārājika 6.

Should any bhikkhuni, knowing that (another) bhikkhuni has fallen into an act (entailing) defeat, neither accuse her herself nor inform the group, and then—whether she (the other bhikkhuni) is still alive or has died, has been expelled or gone over to another sect—she (this bhikkhuni) should say, ‘Even before, venerables, I knew of this bhikkhuni that “This sister is of such-and-such a sort,” and I didn’t accuse her myself nor did I inform the group,’ then she also is defeated and no longer in communion for being ‘one who concealed a fault.’

Pārājika 7.

Should any bhikkhuni follow a bhikkhu suspended by a Community (of bhikkhus) acting in harmony, in line with the Dhamma, in line with the Vinaya, in line with the teacher’s instructions, and he is disrespectful, has not made amends, has broken off his friendship (with the bhikkhus), the bhikkhunis should admonish her thus: ‘Venerable, that bhikkhu has been suspended by a community acting harmony in line with the Dhamma, in line with the Vinaya, in line with the teacher’s instructions. He is disrespectful, he has not made amends, he has broken off his friendship. Do not follow him, venerable.’ And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then she also is defeated and no longer in communion for being ‘a follower of a suspended (bhikkhu).’

Pārājika 8.

Should any bhikkhuni, lusting, consent to a lusting man’s taking hold of her hand and touching the edge of her outer robe, and should she stand with him and converse with him and go to a rendezvous with him, and should she consent to his approaching her, and should she enter a hidden place with him, and should she dispose her body to him—(any of these) for the purpose of that unrighteous act—then she also is defeated and no longer in communion for ‘eight grounds.’


Recited, venerables, are the eight matters entailing defeat. If a bhikkhuni has commited one or other of these offences, she is no longer allowed to [live in] communion with bhikkhunis; as [she was] before [ordination] so [she is] after [the confession of the offence]; she becomes defeated, not in communion. Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it.

The section on defeat is finished.

The Recitation of the Section [Entailing] Initial and Subsequent [Meetings] of the Community

Now, venerables, these seventeen matters [entailing] initial and subsequent [meetings] of the community come up for recitation.

Saṅghādisesa 1.

Should any bhikkhuni start a legal case against a householder, a householder’s son, a slave, or a worker, or even against a wandering contemplative: this bhikkhuni, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 2.

Should any bhikkhuni knowingly ordain a woman thief sentenced to death, without having obtained permission from the king or the Community or the (governing) council or the (governing) committee or the (governing) guild—unless the woman is allowable (i.e., already ordained in another sect or with other bhikkhunis)—this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 3.

Should any bhikkhuni go among villages alone or go to the other shore of a river alone or stay away for a night alone or fall behind her companion(s) alone: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 4.

Should any bhikkhuni—without having obtained permission from the Community who performed the act, without knowing the desire of the group—restore a bhikkhuni whom a Community acting harmony in line with the Dhamma, in line with the Vinaya, in line with the teacher’s instructions, has suspended: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 5.

Should any bhikkhuni, lusting, having received staple or non-staple food from the hand of a lusting man, consume or chew it: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 6.

Should any bhikkhuni say, ‘What does it matter to you whether this man is lusting or not, when you are not lusting? Please, venerable, take what the man is giving—staple or non-staple food—with your own hand and consume or chew it’: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 7.

Should any bhikkhuni engage in conveying a man’s intentions to a woman or a woman’s intentions to a man, proposing marriage or paramourage—even if only for a momentary liaison: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 8.

Should any bhikkhuni, malicious, angered, displeased, charge a (fellow) bhikkhuni with an unfounded case involving defeat, (thinking), ‘Surely with this I may bring about her fall from the celibate life,’ then regardless of whether or not she is cross-examined on a later occasion, if the issue is unfounded and the bhikkhuni confesses her anger: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 9.

Should any bhikkhuni, malicious, angered, displeased, using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhuni with a case involving defeat, (thinking), ‘Surely with this I may bring about her fall from the celibate life,’ then regardless of whether or not she is cross-examined on a later occasion, if the issue pertains otherwise, an aspect used as a mere ploy, and the bhikkhuni confesses her anger: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 10.

Should any bhikkhuni, angry and displeased, say, ‘I repudiate the Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the Training. Since when were the Sakyan-daughter contemplatives the only contemplatives? There are other contemplatives who are conscientious, scrupulous, and desirous of training. I will practice the holy life in their company,’ the bhikkhunis should admonish her thus: ‘Venerable, don’t—angry and displeased—say, “I repudiate the Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the Training. Since when were the Sakyan-daughter contemplatives the only contemplatives? There are other contemplatives who are conscientious, scrupulous, and desirous of training. I will practice the holy life in their company.” Take delight, venerable. The Dhamma is well-expounded. Follow the holy life for the right ending of suffering.’ And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 11.

Should any bhikkhuni, turned down in even a trifling issue, angry and displeased, say, ‘The bhikkhunis are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear,’ the bhikkhunis should admonish her thus: ‘Venerable, don’t—turned down in even a trifling issue, angry and displeased—say, “The bhikkhunis are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear.” It may be that you, venerable, are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear.’ And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 12.

In case bhikkhunis are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety (depraved in their livelihood), exasperating the Bhikkhuni Community, hiding one another’s faults, the bhikkhunis should admonish them thus: ‘The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), venerables. The Community recommends isolation for the sisters.’ And should those bhikkhunis, thus admonished, persist as before, the bhikkhunis are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis they desist, that is good. If they do not desist, then these bhikkhunis, also, as soon as they have fallen into the third act of offence, are to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 13.

Should any bhikkhuni say (to the bhikkhunis criticized in the preceding case), ‘Live entangled, venerables. Don’t live separately. There are other bhikkhunis in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhuni Community, hiding one another’s faults, but the Community doesn’t say anything to them. It’s simply because of your weakness that the Community—with contempt, scorn, intolerance, and threats—says, ‘The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), venerables. The Community recommends isolation for the sisters,”’ the bhikkhunis should admonish her thus: ‘venerable, don’t say, “Live entangled, venerables. Don’t live separately. There are other bhikkhunis in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhuni Community, hiding one another’s faults, but the Community doesn’t say anything to them. It’s simply because of your weakness that the Community—with contempt, scorn, intolerance, and threats—says, “The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), venerables. The Community recommends isolation for the sisters.”’ And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 14.

Should any bhikkhuni agitate for a schism in a Community in concord, or should she persist in taking up an issue conducive to schism, the bhikkhunis should admonish her thus: ‘Do not, venerable, agitate for a schism in a Community in concord or persist in taking up an issue conducive to schism. Let the venerable be reconciled with the Community, for a Community in concord, on complimentary terms, free from dispute, having a common recitation, dwells in peace.’ And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 15.

Should bhikkhunis—one, two, or three—who are followers and partisans of that bhikkhuni, say, ‘Do not, venerables, admonish that bhikkhuni in any way. She is an exponent of the Dhamma, an exponent of the Vinaya. She acts with our consent and approval. She knows, she speaks for us, and that is pleasing to us,’ other bhikkhunis are to admonish them thus: ‘Do not say that, venerables. That bhikkhuni is not an exponent of the Dhamma and she is not an exponent of the Vinaya. Do not, venerables, approve of a schism in the Community. Let the venerables’ (minds) be reconciled with the Community, for a Community in concord, on complimentary terms, without dispute, with a common recitation, dwells in peace.’ And should those bhikkhunis, thus admonished, persist as before, the bhikkhunis are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis they desist, that is good. If they do not desist, then these bhikkhunis, also, as soon as they have fallen into the third act of offence, are to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 16.

In case a bhikkhuni is by nature difficult to admonish—who, when being legitimately admonished by the bhikkhunis with reference to the training rules included in the (patimokkha) recitation, makes herself unadmonishable (saying), ‘Do not, venerables, say anything to me, good or bad; and I will not say anything to the venerables, good or bad. Refrain, venerables, from admonishing me’—the bhikkhunis should admonish her thus: ‘Let the venerable not make herself unadmonishable. Let the venerable make herself admonishable. Let the venerable admonish the bhikkhunis in accordance with what is right, and the bhikkhunis will admonish the venerable in accordance with what is right; for it is thus that the Blessed One’s following is nurtured: through mutual admonition, through mutual rehabilitation.’ And should that bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to be rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.

Saṅghādisesa 17.

In case a bhikkhuni living in dependence on a certain village or town is a corrupter of families, a woman of depraved conduct—whose depraved conduct is both seen and heard about, and the families she has corrupted are both seen and heard about—the bhikkhunis are to admonish her thus: ‘You, venerable, are a corrupter of families, a woman of depraved conduct. Your depraved conduct is both seen and heard about; the families you have corrupted are both seen and heard about. Leave this monastery, venerable. Enough of your staying here.’ And should that bhikkhuni, thus admonished by the bhikkhunis, say about the bhikkhunis, ‘The bhikkhunis are prejudiced by favoritism, by aversion, by delusion, by fear, in that for this sort of offense they banish some and do not banish others,’ the bhikkhunis are to admonish her thus: ‘Do not say that, venerable. The bhikkhunis are not prejudiced by favoritism, by aversion, by delusion, by fear. You, venerable, are a corrupter of families, a woman of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about. Leave this monastery, venerable. Enough of your staying here.’ And should that bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.


Recited, venerables, are the seventeen sanghadisesas, nine being offences at once and eight after the third [admonition]. If a bhikkhuni has commited one or other of these offences, she must spend half a month on penance before both Sanghas. When the bhikkhuni has completed the penance, she is to be reinstated by a bhikkhuni Sangha of twenty. If a bhikkhuni Sangha of one less than twenty should reinstate that bhikkhuni, that bhikkhuni is not reinstated and those bhikkhunis are censurable. This is the proper course here. Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it.

The section on initial and subsequent meetings of the community is finished.

The Recitation of the Section on Confession with Forfeiture

Now, venerables, these thirty matters entailing confession with forfeiture come up for recitation.

Nissaggiya pācittiya 1.

Should any bhikkhuni make a bowl-hoard (have more than one bowl in her possession), it is to be forfeited and confessed.

Nissaggiya pācittiya 2.

Should any bhikkhuni, having determined an out-of-season cloth to be an in-season cloth, distribute it, it is to be forfeited and confessed.

Nissaggiya pācittiya 3.

Should any bhikkhuni, having exchanged robe- cloth with another bhikkhuni, later say to her, Here, venerable. This is your robe-cloth. Bring me that robe- cloth of mine. What was yours is still yours. What was mine is still mine. Bring me that one of mine. Take yours back, and then snatch it back or have it snatched back, it is to be forfeited and confessed.

Nissaggiya pācittiya 4.

Should any bhikkhuni, having had one thing asked for, (then send it back and) have another thing asked for, it is to be forfeited and confessed.

Nissaggiya pācittiya 5.

Should any bhikkhuni, having had one thing bought, (then send it back and) have another thing bought, it is to be forfeited and confessed.

Nissaggiya pācittiya 6.

Should any bhikkhuni, using a fund intended for one purpose, dedicated to one purpose for the Community, have something else bought, it is to be forfeited and confessed.

Nissaggiya pācittiya 7.

Should any bhikkhuni, having herself asked for a fund intended for one purpose, dedicated to one purpose for the Community, use it to have something else bought, it is to be forfeited and confessed.

Nissaggiya pācittiya 8.

Should any bhikkhuni, using a fund intended for one purpose, dedicated to one purpose for a group, have something else bought, it is to be forfeited and confessed.

Nissaggiya pācittiya 9.

Should any bhikkhuni, having herself asked for a fund intended for one purpose, dedicated to one purpose for a group, use it to have something else bought, it is to be forfeited and confessed.

Nissaggiya pācittiya 10.

Should any bhikkhuni, having herself asked for a fund intended for one purpose, dedicated to one purpose for an individual, use it to have something else bought, it is to be forfeited and confessed.

Part One: The Bowl Chapter

Nissaggiya pācittiya 11.

When a bhikkhuni is asking for a heavy cloth, one worth four bronzes at most may be asked for. If she asks for more than that, it is to be forfeited and confessed.

Nissaggiya pācittiya 12.

When a bhikkhuni is asking for a light cloth, one worth two and a half bronzes at most may be asked for. If she asks for more than that, it is to be forfeited and confessed.

Nissaggiya pācittiya 13.

When a bhikkhuni has finished her robe-making and the frame is destroyed (her kathina privileges are in abeyance), she is to keep an extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed.

Nissaggiya pācittiya 14.

When a bhikkhuni has finished her robe-making and the frame is destroyed: If she dwells apart from (any of) her five robes even for one night—unless authorized by the bhikkhunis—it is to be forfeited and confessed.

Nissaggiya pācittiya 15.

When a bhikkhuni has finished her robe-making and the frame is destroyed: If out-of-season robe-cloth accrues to her, she may accept it if she so desires. Once she accepts it, she is to make it up immediately. If it should not be enough, she may lay it aside for a month at most if she has an expectation for filling the lack. Should she keep it beyond that, even when there is an expectation (for further cloth), it is to be forfeited and confessed.

Nissaggiya pācittiya 16.

Should any bhikkhuni ask for robe-cloth from a man or woman householder unrelated to her, except at the proper occasion, it is to be forfeited and confessed. Here the proper occasion is this: The bhikkhuni’s robe has been stolen or destroyed. This is the proper occasion in this case.

Nissaggiya pācittiya 17.

If that unrelated man or woman householder presents the bhikkhuni with many robes (pieces of robe- cloth), she is to accept at most (enough for) an upper and an under robe. If she accepts more than that, it is to be forfeited and confessed.

Nissaggiya pācittiya 18.

In case a man or woman householder prepares a robe fund for the sake of an unrelated bhikkhuni, thinking. ‘Having purchased a robe with this robe fund, I will supply the bhikkhuni named so-and-so with a robe’: If the bhikkhuni, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, saying, ‘It would be good indeed, sir, if you supplied me (with a robe),’ having purchased a robe of such-and-such a sort with this robe fund—out of a desire for something fine—it is to be forfeited and confessed.

Nissaggiya pācittiya 19.

In case two householders—men or women—prepare separate robe funds for the sake of a bhikkhuni unrelated to them, thinking, ‘Having purchased separate robes with these separate robe funds of ours, we will supply the bhikkhuni named so-and-so with robes’: If the bhikkhuni, not previously invited, approaching (them) should make a stipulation with regard to the robe, saying, ‘It would be good indeed, sirs, if you supplied me (with a robe), having purchased a robe of such-and-such a sort with these separate robe funds, the two (funds) together for one (robe)’—out of a desire for something fine—it is to be forfeited and confessed.

Nissaggiya pācittiya 20.

In case a king, a royal official, a brahmin or a householder sends a robe fund for a bhikkhuni via a messenger: 'Purchase a robe with this robe fund and supply the bhikkhuni named so-&-so with a robe.' If the messenger approaches the bhikkhuni and says: 'This robe fund is for the venerable. May the venerable accept this robe fund.' Then the bhikkhuni is to tell the messenger: ‘We do not accept robe funds, friend. We accept robes at the right time.’ If the messenger says to the bhikkhuni: 'Does the venerable have a steward?' Then, if the bhikkhuni desires a robe, she may indicate a steward, either a monastery attendant or a lay follower: ‘That, sir, is the bhikkhunis’ steward.’ If the messenger instructs the steward goes to the bhikkhuni and says: ‘I have instructed the steward the venerable indicated. May the venerable go and she will supply you with a robe in season.’ Then the bhikkhuni, desiring a robe and approaching the steward, may prompt and remind her 2 or 3 times: ‘I have need of a robe.’ Should (the steward) produce the robe after being prompted and reminded 2 or 3 times, that is good. If she does not produce the robe, (the bhikkhuni) should stand in silence 4, 5, or 6 times at most for that purpose. Should (the steward) produce the robe after (the bhikkhuni) has stood in silence for the purpose 4, 5, or 6 times at most, that is good. If she should not produce the robe, but she produces the robe after (the bhikkhuni) has tried further, it is to be forfeited and confessed. If she should not produce (the robe), then the bhikkhuni herself should go to the place from which the robe fund was brought, or a messenger should be sent (to say), ‘The robe fund that you, venerable sirs, sent for the sake of the bhikkhuni has given no benefit to the bhikkhuni at all. May you be united with what is yours. May what is yours not be lost.’ This is the proper course here.

Part Two: The Robe-cloth Chapter

Nissaggiya pācittiya 21.

Should any bhikkhuni take gold and silver, or have it taken, or consent to its being deposited (near her), it is to be forfeited and confessed.

Nissaggiya pācittiya 22.

Should any bhikkhuni engage in various types of monetary exchange, it (the income) is to be forfeited and confessed.

Nissaggiya pācittiya 23.

Should any bhikkhuni engage in various types of trade, (the article) is to be forfeited and confessed.

Nissaggiya pācittiya 24.

Should a bhikkhuni with an alms bowl having less than five mends ask for another new bowl, it is to be forfeited and confessed. The bowl is to be forfeited by the bhikkhuni to the company of bhikkhunis. That company of bhikkhunis’ final bowl should be presented to the bhikkhuni: ‘This, bhikkhuni, is your bowl. It is to be kept until broken.’ This is the proper procedure here.

Nissaggiya pācittiya 25.

There are these tonics to be taken by sick bhikkhunis: ghee, fresh butter, oil, honey, sugar/molasses. Having been received, they are to be used from storage seven days at most. Beyond that, they are to be forfeited and confessed.

Nissaggiya pācittiya 26.

Should any bhikkhuni, having herself given a robe-cloth to a bhikkhuni, and then being angered and displeased, snatch it back or have it snatched back, it is to be forfeited and confessed.

Nissaggiya pācittiya 27.

Should any bhikkhuni, having requested thread, have a robe woven by weavers, it is to be forfeited and confessed.

Nissaggiya pācittiya 28.

In case a man or woman householder unrelated to a bhikkhuni has weavers weave robe-cloth for her, and if the bhikkhuni without previous invitation should approach the weavers and make stipulations for the cloth, saying: ‘This cloth, friends, is to be woven for me. Make it long, broad, tightly woven, well woven, well spread, well scraped, well smoothed, and perhaps I may gave you a little something.’ And should the bhikkhuni, having said that, give them a little something, even a bit of alms food, it (the cloth) is to be forfeited and

Nissaggiya pācittiya 29.

Ten days prior to the third-month Kattika full moon, should robe-cloth offered in urgency accrue to a bhikkhuni, she is to accept it if she regards it as offered in urgency. Once she has accepted it, she may keep it throughout the robe season. Beyond that, it is to be forfeited and confessed.

Nissaggiya pācittiya 30.

Should any bhikkhuni knowingly divert to herself gains that had been intended for a Community, they are to be forfeited and confessed.

Part Three: The Gold and Silver Chapter


Recited, venerables, are the thirty matters confession with forfeiture. Herein I ask the venerables: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this; therefore they are silent. So I remember it.

­The section on confession with forfeiture is finished.

The Recitation of the Section on Confession

Now, venerables, these hundred and sixty-six matters entailing confession come up for recitation.

Pācittiya 1.

Should any bhikkhuni eat garlic, it is to be confessed.

Pācittiya 2.

Should any bhikkhuni have the hair in the tight places (armpits and pelvic areas) removed, it is to be confessed.

Pācittiya 3.

(Genital) slapping (even to the extent of consenting to a blow with a lotus-leaf) is to be confessed.

Pācittiya 4.

(The insertion of) a dildo is to be confessed.

Pācittiya 5.

When a bhikkhuni is giving herself an ablution, is to be given only to the depth of two finger joints (and using no more than two fingers). Beyond that, it is to be confessed.

Pācittiya 6.

Should any bhikkhuni, when a bhikkhu is eating, attend on him with water or a fan, it is to be confessed.

Pācittiya 7.

Should any bhikkhuni, having asked for raw grain or having had it asked for, having roasted it or having had it roasted, having pounded it or having had it pounded, having cooked it or having had it cooked, then eat it, it is to be confessed.

Pācittiya 8.

Should any bhikkhuni toss or get someone else to toss excrement or urine or trash or leftovers over a wall or a fence, it is to be confessed.

Pācittiya 9.

Should any bhikkhuni toss or get someone else to toss excrement or urine or trash or leftovers on living crops, it is to be confessed.

Pācittiya 10.

Should any bhikkhuni go to see dancing or singing or instrument-playing, it is to be confessed.

Part One: The Garlic Chapter

Pācittiya 11.

Should any bhikkhuni stand or converse with a man, one on one, in the darkness of the night without a light, it is to be confessed.

Pācittiya 12.

Should any bhikkhuni stand or converse with a man, one on one, in a concealed place, it is to be confessed.

Pācittiya 13.

Should any bhikkhuni stand or converse with a man, one on one, in the open air, it is to be confessed.

Pācittiya 14.

Should any bhikkhuni—along a road, in a cul- de-sac, or at a crossroads—stand or converse with a man one on one, or whisper in his ear, or dismiss the bhikkhuni who is her companion, it is to be confessed.

Pācittiya 15.

Should any bhikkhuni, having gone to family residences before the meal (before noon), having sat down on a seat, depart without taking the owner’s leave, it is to be confessed.

Pācittiya 16.

Should any bhikkhuni, having gone to family residences after the meal (between noon and sunset), sit or lie down on a seat without asking the owners permission, it is to be confessed.

Pācittiya 17.

Should any bhikkhuni, having gone to family residences in the wrong time (between sunset and dawn), having spread out bedding or having had it spread out, sit or lie down (there) without asking the owner’s permission, it is to be confessed.

Pācittiya 18.

Should any bhikkhuni, because of a misapprehension, because of a misunderstanding, malign another (bhikkhuni), it is to be confessed.

Pācittiya 19.

Should any bhikkhuni curse herself or another (bhikkhuni) with regard to hell or the holy life, it is to be confessed.

Pācittiya 20.

Should any bhikkhuni weep, beating and beating herself, it is to be confessed.

Part Two: The Darkness Chapter

Pācittiya 21.

Should any bhikkhuni bathe naked, it is to be confessed.

Pācittiya 22.

When a bhikkhuni is making a bathing cloth, it is to be made to the standard measurement. Here the standard is this: four spans—using the Sugata span—in length, two spans in width. In excess of that, it is to be cut down and confessed.

Pācittiya 23.

Should any bhikkhuni, having unsewn (another) bhikkhuni’s robe or having had it unsewn, and then later—when there are no obstructions—neither sew it nor make an effort to have it sewn within four or five days, it is to be confessed.

Pācittiya 24.

Should any bhikkhuni exceed her five-day outer robe period, it is to be confessed.

Pācittiya 25.

Should any bhikkhuni wear a robe that should be given back (one that she has borrowed from another bhikkhuni without asking her permission), it is to be confessed.

Pācittiya 26.

Should any bhikkhuni put an obstruction in the way of a group’s receiving robe-cloth, it is to be confessed.

Pācittiya 27.

Should any bhikkhuni block a robe-cloth distribution that is in accordance with the rule, it is to be confessed.

Pācittiya 28.

Should any bhikkhuni give a contemplative robe (a robe that has been marked so as to be allowable for a bhikkhu or bhikkhuni) to a householder, a male wanderer, or female wanderer, it is to be confessed.

Pācittiya 29.

Should any bhikkhuni let the robe-season (the period for receiving kathina-donations) pass on the basis of a weak expectation for cloth, it is to be confessed.

Pācittiya 30.

Should any bhikkhuni block the dismantling of the kathina privileges in accordance with the rule, it is to be confessed.

Part Three: The Naked Chapter

Pācittiya 31.

Should two bhikkhunis share a single bed, it is to be confessed.

Pācittiya 32.

Should two bhikkhunis share a single blanket or sleeping mat, it is to be confessed.

Pācittiya 33.

Should any bhikkhuni intentionally cause annoyance to (another) bhikkhuni, it is to be confessed.

Pācittiya 34.

Should any bhikkhuni not attend to her ailing student nor make an effort to have her attended to, it is to be confessed.

Pācittiya 35.

Should any bhikkhuni, having given living space to another bhikkhuni, then—angry and displeased, evict her or have her evicted, it is to be confessed.

Pācittiya 36.

Should any bhikkhuni live entangled with a householder or a householder’s son, the bhikkhunis should admonish her thus: ‘Venerable, don’t live entangled with a householder or a householder’s son. Live alone, venerable. The Community recommends isolation for the venerable.’ And should that bhikkhuni, thus admonished, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis she desists, that is good. If she does not desist, it is to be confessed.

Pācittiya 37.

Should any bhikkhuni, without joining a caravan of merchants, set out within the local king’s territory on a journey considered dubious and risky, it is to be confessed.

Pācittiya 38.

Should any bhikkhuni, without joining a caravan of merchants, set out outside the local king’s territory on a journey considered dubious and risky, it is to be confessed.

Pācittiya 39.

Should any bhikkhuni set out on a journey during the rains retreat, it is to be confessed.

Pācittiya 40.

Should any bhikkhuni, having completed the rains retreat, not depart on a journey of at least five or six leagues, it is to be confessed.

Part Four: The Sharing Chapter

Pācittiya 41.

Should any bhikkhuni go to see a royal pleasure house or a picture gallery (any building decorated for amusement) or a park or a pleasure grove or a lotus pond, it is to be confessed.

Pācittiya 42.

Should any bhikkhuni make use of a high chair or a couch stuffed with hair, it is to be confessed.

Pācittiya 43.

Should any bhikkhuni spin yarn (thread), it is to be confessed.

Pācittiya 44.

Should any bhikkhuni do a chore for a lay person, it is to be confessed.

Pācittiya 45.

Should any bhikkhuni—when told by a bhikkhuni, ‘Come, venerable. Help settle this issue,’ and having answered, ‘Very well’—then, when there are no obstructions, neither settle it nor make an effort to have it settled, it is to be confessed.

Pācittiya 46.

Should any bhikkhuni give, with her own hand, staple or non-staple food to a householder, a male wanderer, or a female wanderer, it is to be confessed.

Pācittiya 47.

Should any bhikkhuni use a menstrual cloth without having forfeited it (after her previous period), it is to be confessed.

Pācittiya 48.

Should any bhikkhuni depart on a journey without having forfeited her dwelling space, it is to be confessed.

Pācittiya 49.

Should any bhikkhuni study lowly arts (literally, bestial knowledge), it is to be confessed.

Pācittiya 50.

Should any bhikkhuni teach lowly arts, it is to be confessed.

Part Five: The Picture Gallery Chapter

Pācittiya 51.

Should any bhikkhuni, without asking permission, knowingly enter a monastery containing a bhikkhu, it is to be confessed.

Pācittiya 52.

Should any bhikkhuni revile or insult a bhikkhu, it is to be confessed.

Pācittiya 53.

Should any bhikkhuni, in a fit of temper, revile a group (the Bhikkhuni Community), it is to be confessed.

Pācittiya 54.

Should any bhikkhuni, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food (elsewhere), it is to be confessed.

Pācittiya 55.

Should any bhikkhuni be stingy with regard to families (supporters), it is to be confessed.

Pācittiya 56.

Should any bhikkhuni spend the rains retreat in a dwelling where there are no bhikkhus (nearby), it is to be confessed.

Pācittiya 57.

Should any bhikkhuni, having completed the rains retreat, not invite (criticism) from both Communities with regard to three matters—what they have seen, heard, or suspected (her of doing)—it is to be confessed.

Pācittiya 58.

Should any bhikkhuni not go for the exhortation or for the (meeting that defines) communion (i.e., the Uposatha), it is to be confessed.

Pācittiya 59.

Every half-month a bhikkhuni should request two things from the Bhikkhu Community: the asking of the date of the Uposatha and the approaching for exhortation. In excess of that (half-month), it is to be confessed.

Pācittiya 60.

Should any bhikkhuni, without having informed a Community or a group (of bhikkhunis), alone with a man have a boil or scar that has appeared on the lower part of her body (between the navel and the knees) burst or cut open or cleaned or smeared with a salve or bandaged or unbandaged, it is to be confessed.

Part Six: The Monastery Chapter

Pācittiya 61.

Should any bhikkhuni give Acceptance to a pregnant woman, it is to be confessed.

Pācittiya 62.

Should any bhikkhuni give Acceptance to a woman who is still nursing, it is to be confessed.

Pācittiya 63.

Should any bhikkhuni give Acceptance to a probationer who has not trained for two years in the six precepts, it is to be confessed.

Pācittiya 64.

Should any bhikkhuni give Acceptance to a probationer who has trained for two years in the six precepts and who has not received authorization from the Community, it is to be confessed.

Pācittiya 65.

Should any bhikkhuni give Acceptance to a married woman less than twelve years old, it is to be confessed.

Pācittiya 66.

Should any bhikkhuni give Acceptance to a married woman fully twelve years old but who has not trained for two years in the six precepts, it is to be confessed.

Pācittiya 67.

Should any bhikkhuni give Acceptance to a married woman fully twelve years old, who has trained for two years in the six precepts and who has not received authorization from the Community, it is to be confessed.

Pācittiya 68.

Should any bhikkhuni, having given Acceptance to her student, neither assist her (in her training) nor have her assisted for (the next) two years, it is to be confessed.

Pācittiya 69.

Should any bhikkhuni not attend to her preceptor for two years, it is to be confessed.

Pācittiya 70.

Should any bhikkhuni, having given Acceptance to her student, neither take her away nor have her taken away for at least five or six leagues, it is to be confessed.

Part Seven: The Pregnant Woman Chapter

Pācittiya 71.

Should any bhikkhuni give Acceptance to a maiden less than twenty years old, it is to be confessed.

Pācittiya 72.

Should any bhikkhuni give Acceptance to a maiden fully twenty years old but who has not trained for two years in the six precepts, it is to be confessed.

Pācittiya 73.

Should any bhikkhuni give Acceptance to a maiden fully twenty years old, who has trained for two years in the six precepts and who has not received authorization from the Community, it is to be confessed.

Pācittiya 74.

Should any bhikkhuni give Acceptance when she has less than twelve years (seniority), it is to be confessed.

Pācittiya 75.

Should any bhikkhuni, even if she has fully twelve years (seniority) give Acceptance when she has not been authorized by the Community (of Bhikkhunis), it is to be confessed.

Pācittiya 76.

Should any bhikkhuni—having been told: ‘Enough, venerable, of your giving Acceptance for the time being:’ and having answered: ‘Very well’—later complain, it is to be confessed.

Pācittiya 77.

Should any bhikkhuni—having said to a probationer: ‘If you give me a robe, I will give you Acceptance,’—then, when there are no obstructions, neither give her Acceptance nor make an effort for her Acceptance, it is to be confessed.

Pācittiya 78.

Should any bhikkhuni—having said to a probationer: ‘If you attend to me for two years, I will give you Acceptance,’—then, when there are no obstructions, neither give her Acceptance nor make an effort for her Acceptance, it is to be confessed.

Pācittiya 79.

Should any bhikkhuni give Acceptance to a probationer who is entangled with men, entangled with youths, temperamental, a cause of grief, it is to be confessed.

Pācittiya 80.

Should any bhikkhuni give Acceptance to a probationer without getting permission from her parents or her husband, it is to be confessed.

Pācittiya 81.

Should any bhikkhuni give Acceptance to a probationer by giving of consent, postponed overnight, it is to be confessed.

Pācittiya 82.

Should any bhikkhuni give Acceptance (act as a preceptor) in consecutive years, it is to be confessed.

Pācittiya 83.

Should any bhikkhuni give Acceptance (act as a preceptor) to two (probationers) in one year, it is to be confessed.

Part Eight: The Maiden Chapter

Pācittiya 84.

Should any bhikkhuni, not being ill, use a sunshade and leather footwear (outside a monastery), it is to be confessed.

Pācittiya 85.

Should any bhikkhuni, not being ill, ride in a vehicle, it is to be confessed.

Pācittiya 86.

Should any bhikkhuni wear a hip ornament, it is to be confessed.

Pācittiya 87.

Should any bhikkhuni wear a women’s ornament, it is to be confessed.

Pācittiya 88.

Should any bhikkhuni (not being ill) bathe with perfumes and scents, it is to be confessed.

Pācittiya 89.

Should any bhikkhuni (not being ill) bathe with scented sesame powder, it is to be confessed.

Pācittiya 90.

Should any bhikkhuni (not being ill) have another bhikkhuni rub or massage her, it is to be confessed.

Pācittiya 91.

Should any bhikkhuni (not being ill) have a probationer rub or massage her, it is to be confessed.

Pācittiya 92.

Should any bhikkhuni (not being ill) have a female novice rub or massage her, it is to be confessed.

Pācittiya 93.

Should any bhikkhuni (not being ill) have a woman householder rub or massage her, it is to be confessed.

Pācittiya 94.

Should any bhikkhuni sit down in front of a bhikkhu without asking permission, it is to be confessed.

Pācittiya 95.

Should any bhikkhuni ask a question (about the Suttas, Vinaya, or Abhidhamma) of a bhikkhu who has not given leave, it is to be confessed.

Pācittiya 96.

Should any bhikkhuni enter a village without her vest, it is to be confessed.

Part Nine: The Sunshade and Leather Footwear Chapter

Pācittiya 97.

A deliberate lie is to be confessed.

Pācittiya 98.

An insult is to be confessed.

Pācittiya 99.

Malicious tale-bearing among bhikkhunis is to be confessed.

Pācittiya 100.

Should any bhikkhuni have an unordained person recite Dhamma line by line (with her), it is to be confessed.

Pācittiya 101.

Should any bhikkhuni lie down in the same lodging with an unordained woman for more than two or three consecutive nights, it is to be confessed.

Pācittiya 102.

Should any bhikkhuni lie down in the same lodging with a man, it is to be confessed.

Pācittiya 103.

Should any bhikkhuni teach more than five or six sentences of Dhamma to a man, unless a knowledgeable woman is present, it is to be confessed.

Pācittiya 104.

Should any bhikkhuni report (her own) factual superior human state to an unordained person, it is to be confessed.

Pācittiya 105.

Should any bhikkhuni report (another) bhikkhuni’s gross offense to an unordained person—unless authorized by the bhikkhunis—it is to be confessed.

Pācittiya 106.

Should any bhikkhuni dig soil or have it dug, it is to be confessed.

Part Ten: The Lie Chapter

Pācittiya 107.

The damaging of a living plant is to be confessed.

Pācittiya 108.

Evasive speech and uncooperativeness are to be confessed.

Pācittiya 109.

Maligning or complaining (about a Community official) is to be confessed.

Pācittiya 110.

Should any bhikkhuni set a bed, bench, mattress, or stool belonging to the Community out in the open—or have it set out—and then on departing neither put it away nor have it put away, or should she go without taking leave, it is to be confessed.

Pācittiya 111.

Should any bhikkhuni, having set out bedding in a lodging belonging to the Community—or having had it set out—and then on departing neither put it away nor have it put away, or should she go without taking leave, it is to be confessed.

Pācittiya 112.

Should any bhikkhuni knowingly lie down in a lodging belonging to the Community so as to intrude on a bhikkhuni who arrived there first, (thinking), Whoever feels crowded will go away—doing it for this reason and no other—it is to be confessed.

Pācittiya 113.

Should any bhikkhuni, angry and displeased, evict a bhikkhuni from a dwelling belonging to the Community—or have her evicted—it is to be confessed.

Pācittiya 114.

Should any bhikkhuni sit or lie down on a bed or bench with detachable legs on an (unplanked) loft in a dwelling belonging to the Community, it is to be confessed.

Pācittiya 115.

When a bhikkhuni is building a large dwelling, she may apply two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. Should she apply more than that, even if standing where there are no crops to speak of, it is to be confessed.

Pācittiya 116.

Should any bhikkhuni knowingly pour water containing living beings—or have it poured—on grass or on clay, it is to be confessed.

Part Eleven: The Living Plant Chapter

Pācittiya 117.

A bhikkhuni who is not ill may eat one meal at a public alms center. Should she eat more than that, it is to be confessed.

Pācittiya 118.

A group meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, an extraordinary occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.

Pācittiya 119.

In case a bhikkhuni arriving at a family residence is presented with cakes or cooked grain-meal, she may accept two or three bowlfuls if she so desires. If she should accept more than that, it is to be confessed. Having accepted the two-or-three bowlfuls and having taken them from there, she is to share them among the bhikkhunis. This is the proper course here.

Pācittiya 120.

Should any bhikkhuni chew or consume staple or non-staple food at the wrong time, it is to be confessed.

Pācittiya 121.

Should any bhikkhuni chew or consume stored- up staple or non-staple food, it is to be confessed.

Pācittiya 122.

Should any bhikkhuni take into her mouth an edible that has not been given—except for water and tooth-cleaning sticks—it is to be confessed.

Pācittiya 123.

Should any bhikkhuni say to a bhikkhuni, ‘Come, venerable, let’s enter the village or town for alms,’ and then—whether or not she has had (food) given to her—dismiss her, saying, ‘Go away, venerable. I don’t like sitting or talking with you. I prefer sitting or talking alone, if doing it for that reason and no other, it is to be confessed.’

Pācittiya 124.

Should a bhikkhuni sit intruding on a family with its meal, it is to be confessed.

Pācittiya 125.

Should any bhikkhuni sit in private on a secluded seat with a man, it is to be confessed.

Pācittiya 126.

Should any bhikkhuni sit in private, alone with a man, it is to be confessed.

Part Twelve: The Food Chapter

Pācittiya 127.

Should any bhikkhuni, being invited for a meal and without taking leave of an available bhikkhuni, go calling on families before or after the meal, except at the proper times, it is to be confessed. Here the proper times are these: the time of giving cloth, the time of making robes. These are the proper times here.

Pācittiya 128.

A bhikkhuni who is not ill may accept (make use of) a four-month invitation to ask for requisites. If she should accept (make use of) it for longer than that—unless the invitation is renewed or is permanent—it is to be confessed.

Pācittiya 129.

Should any bhikkhuni go to see an army on active duty, unless there is a suitable reason, it is to be confessed.

Pācittiya 130.

There being some reason or another for a bhikkhuni to go to an army, she may stay two or three (consecutive) nights with the army. If she should stay longer than that, it is to be confessed.

Pācittiya 131.

If a bhikkhuni staying two or three nights with an army should go to a battlefield, a roll call, the troops in battle formation, or to see a review of the (battle) units, it is to be confessed.

Pācittiya 132.

The drinking of alcohol or fermented liquor is to be confessed.

Pācittiya 133.

Tickling with the fingers is to be confessed.

Pācittiya 134.

The act of playing in the water is to be confessed.

Pācittiya 135.

Disrespect is to be confessed.

Pācittiya 136.

Should any bhikkhuni try to frighten another bhikkhuni, it is to be confessed.

Part Thirteen: The Go-calling Chapter

Pācittiya 137.

Should any bhikkhuni who is not ill, seeking to warm herself, kindle a fire or have one kindled—unless there is a suitable reason—it is to be confessed.

Pācittiya 138.

Should any bhikkhuni bathe at intervals of less than half a month, except at the proper occasions, it is to be confessed. Here the proper occasions are these: the last month and a half of the hot season, the first month of the rains, these two and a half months being a time of heat, a time of fever; (also) a time of illness; a time of work; a time of going on a journey; a time of wind or rain. These are the proper times here.

Pācittiya 139.

When a bhikkhuni receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhuni should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.

Pācittiya 140.

Should any bhikkhuni, herself having placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female probationer, a male novice, or a female novice, then make use of the cloth without the shared ownership"s being rescinded, it is to be confessed.

Pācittiya 141.

Should any bhikkhuni hide (another) bhikkhuni’s bowl, robe, sitting cloth, needle case, or belt—or have it hidden—even as a joke, it is to be confessed.

Pācittiya 142.

Should any bhikkhuni knowingly deprive an animal of life, it is to be confessed.

Pācittiya 143.

Should any bhikkhuni knowingly make use of water with living beings in it, it is to be confessed.

Pācittiya 144.

Should any bhikkhuni knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.

Pācittiya 145.

Should any bhikkhuni knowingly and by arrangement travel together with a caravan of thieves, even for the interval between one village and the next, it is to be confessed.

Pācittiya 146.

Should any bhikkhuni say the following: ‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions,’ the bhikkhunis should admonish her thus: ‘Do not say that, venerable. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, venerable, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions.’ And should the bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, it is to be confessed.

Part Fourteen: The Fire Chapter

Pācittiya 147.

Should any bhikkhuni knowingly consort, join in communion, or lie down in the same lodging with a bhikkhuni professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed.

Pācittiya 148.

And if a female novice should say the following: ‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions,’ the bhikkhunis should admonish her thus: ‘Do not say that, venerable novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, venerable, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions.’ And should that female novice, thus admonished by the bhikkhunis, persist as before, the bhikkhunis should admonish her as follows: ‘From this day forth, venerable novice, you are not to claim the Blessed One as your teacher, nor are you even to have the opportunity the other female novices get—that of sharing lodgings two or three nights with the bhikkhunis. Away with you! Out of our sight!’ Should any bhikkhuni knowingly support, receive services from, consort with, or lie down in the same lodging with a novice thus expelled, it is to be confessed.

Pācittiya 149.

Should any bhikkhuni, admonished by the bhikkhunis in accordance with a rule, say: ‘Venerables, I will not train myself under this training rule until I have put questions about it to another bhikkhuni, experienced and learned in the discipline,’ it is to be confessed. Bhikkhunis, (a training rule) is to be understood, is to be asked about, is to be pondered. This is the proper course here.

Pācittiya 150.

Should any bhikkhuni, when the patimokkha is being repeated, say: ‘Why are these lesser and minor training rules repeated when they lead only to anxiety, bother and confusion?’ the criticism of the training rules is to be confessed.

Pācittiya 151.

Should any bhikkhuni, when the patimokkha is being recited every half-month, say: ‘Just now have I heard that this case, too, is handed down in the patimokkha, is included in the patimokkha, and comes up for recitation every half-month’; and if other bhikkhunis should know: ‘That bhikkhuni has already sat through two or three recitations of the Patimokkha, if not more, the bhikkhuni is not exempted for being ignorant. Whatever the offense she has committed, she is to be dealt with in accordance with the rule; and in addition, her deception is to be exposed: ‘It is no gain for you, venerable, it is ill-done, that when the Patimokkha is being recited, you do not pay proper attention and take it to heart.’ Here the deception is to be confessed.

Pācittiya 152.

Should any bhikkhuni, angered and displeased, give a blow to a bhikkhuni, it is to be confessed.

Pācittiya 153.

Should any bhikkhuni, angered and displeased, raise her hand against a bhikkhuni, it is to be confessed.

Pācittiya 154.

Should any bhikkhuni charge a bhikkhuni with an unfounded sanghadisesa (offense), it is to be confessed.

Pācittiya 155.

Should any bhikkhuni purposefully provoke anxiety in a bhikkhuni (thinking): ‘This way, even for just a moment, she will have no peace’—if doing it for just this reason and no other—it is to be confessed.

Pācittiya 156.

Should any bhikkhuni stand eavesdropping on bhikkhunis when they are arguing, quarreling, and disputing (thinking): ‘I will overhear what they say’—if doing it for just this reason and no other—it is to be confessed.

Part Fifteen: The View Chapter

Pācittiya 157.

Should any bhikkhuni, having given consent (by proxy) to a formal act carried out in accordance with the rule, later complain (about the act), it is to be confessed.

Pācittiya 158.

Should any bhikkhuni, when deliberation is being carried on in the Community, get up from her seat and leave without having given consent, it is to be confessed.

Pācittiya 159.

Should any bhikkhuni, (acting as part of) a Community in concord, give robe-cloth (to an individual bhikkhuni) and later complain, ‘The bhikkhunis apportion the Community’s gains according to friendship’, it is to be confessed.

Pācittiya 160.

Should any bhikkhuni knowingly divert to an individual gains that had been allocated for the Community, it is to be confessed.

Pācittiya 161.

Should any bhikkhuni pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within a dwelling, it is to be confessed. But when a bhikkhuni has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, she is to keep it, (thinking,) ‘Whoever it belongs to will (come and) fetch it.’ This is the proper course here.

Pācittiya 162.

Should any bhikkhuni have a needle case made of bone, ivory, or horn, it is to be broken and confessed.

Pācittiya 163.

When a bhikkhuni is making a new bed or bench, it is to have legs (at most) eight fingerbreadths long—using Sugata fingerbreadths—not counting the lower edge of the frame. In excess of that it is to be cut down and confessed.

Pācittiya 164.

Should any bhikkhuni have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.

Pācittiya 165.

When a bhikkhuni is making a skin-eruption cloth, it is to be made to the measurement. Here the standard is this: 4 Sugata spans in length, 2 spans in width. If in excess, it is to be cut down and confessed.

Pācittiya 166.

Should any bhikkhuni have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans—using the Sugata span—in length, six spans in width. This is the size of the Sugata’s Sugata robe.

Part Sixteen: The In-accordance -with-the-Rule Chapter


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

The section on confession is finished.

The Recitation of the Section on Acknowledgement

Now, venerables, these eight matters to be acknowledged come up for recitation

Pāṭidesanīyā 1.

Should any bhikkhuni, not being ill, ask for ghee and consume it, she is to acknowledge it: venerable, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.

Pāṭidesanīyā 2–8.

Should any bhikkhuni, not being ill, ask for oil... honey... sugar/molasses... fish... meat... milk... curds and consume it, she is to acknowledge it: venerable, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.


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

The section on acknowledgement is finished.

The Recitation of the Section on Training

Now, venerables, these rules of training come up for recitation.

Sekhiyā 1.

I will wear the lower robe {upper robe} wrapped around (me): a training to be observed.

Sekhiyā 3.

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

Sekhiyā 5.

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

Sekhiyā 7.

I will go {sit} with eyes lowered in inhabited areas: a training to be observed.

Sekhiyā 9.

I will not go {sit} with robes hitched up in inhabited areas: a training to be observed.

Sekhiyā 11.

I will not go {sit} laughing loudly in inhabited areas: a training to be observed.

Sekhiyā 13.

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

Sekhiyā 15.

I will not go {sit} swinging the body in inhabited areas: a training to be observed.

Sekhiyā 17.

I will not go {sit} swinging the arms in inhabited areas: a training to be observed.

Sekhiyā 19.

I will not go {sit} swinging the head in inhabited areas: a training to be observed.

Sekhiyā 21.

I will not go {sit} with arms akimbo in inhabited areas: a training to be observed.

Sekhiyā 23.

I will not go {sit} with my head covered in inhabited areas: a training to be observed.

Sekhiyā 25.

I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.

Sekhiyā 26.

I will not sit holding up the knees in inhabited areas: a training to be observed.

Part One: The 26 Dealing with Proper Behavior

Sekhiyā 27.

I will receive alms food appreciatively: a training to be observed.

Sekhiyā 28.

I will receive alms food with attention focused on the bowl: a training to be observed.

Sekhiyā 29.

I will receive alms food with bean curry in proper proportion: a training to be observed.

Sekhiyā 30.

I will receive alms food level with the edge (of the bowl): a training to be observed.

Sekhiyā 31.

I will eat alms food appreciatively: a training to be observed.

Sekhiyā 32.

I will eat alms food with attention focused on the bowl: a training to be observed.

Sekhiyā 33.

I will eat alms food methodically: a training to be observed.

Sekhiyā 34.

I will eat alms food with bean curry in proper proportion: a training to be observed.

Sekhiyā 35.

I will not eat alms food taking mouthfuls from a heap: a training to be observed.

Sekhiyā 36.

I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.

Sekhiyā 37.

Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.

Sekhiyā 38.

I will not look at another’s bowl intent on finding fault: a training to be observed.

Sekhiyā 39.

I will not take an extra-large mouthful: a training to be observed.

Sekhiyā 40.

I will make a rounded mouthful: a training to be observed.

Sekhiyā 41.

I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.

Sekhiyā 42.

I will not put the whole hand into the mouth while eating: a training to be observed.

Sekhiyā 43.

I will not speak with the mouth full of food: a training to be observed.

Sekhiyā 44.

I will not eat from lifted balls of food: a training to be observed.

Sekhiyā 45.

I will not eat nibbling at mouthfuls of food: a training to be observed.

Sekhiyā 46.

I will not eat stuffing out the cheeks: a training to be observed.

Sekhiyā 47.

I will not eat shaking (food off) the hand: a training to be observed.

Sekhiyā 48.

I will not eat scattering rice about: a training to be observed.

Sekhiyā 49.

I will not eat sticking out the tongue: a training to be observed.

Sekhiyā 50.

I will not eat smacking the lips: a training to be observed.

Sekhiyā 51.

I will not eat making a slurping noise: a training to be observed.

Sekhiyā 52.

I will not eat licking the hands: a training to be observed.

Sekhiyā 53.

I will not eat licking the bowl: a training to be observed.

Sekhiyā 54.

I will not eat licking the lips: a training to be observed.

Sekhiyā 55.

I will not accept a water vessel with a hand soiled by food: a training to be observed.

Sekhiyā 56.

I will not, in an inhabited area, throw away bowl- rinsing water that has grains of rice in it: a training to be observed.

Part Two: The 30 Dealing with Food

Sekhiyā 57.

I will not teach Dhamma to a person with an umbrella in their hand and who is not ill: a training to be observed.

Sekhiyā 58.

I will not teach Dhamma to a person with a staff in their hand and who is not ill: a training to be observed.

Sekhiyā 59.

I will not teach Dhamma to a person with a knife in their hand and who is not ill: a training to be observed.

Sekhiyā 60.

I will not teach Dhamma to a person with a weapon in their hand and who is not ill: a training to be observed.

Sekhiyā 61.

I will not teach Dhamma to a person wearing non-leather footwear who is not ill: a training to be observed.

Sekhiyā 62.

I will not teach Dhamma to a person wearing leather footwear who is not ill: a training to be observed.

Sekhiyā 63.

I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed.

Sekhiyā 64.

I will not teach Dhamma to a person lying down who is not ill: a training to be observed.

Sekhiyā 65.

I will not teach Dhamma to a person who sits holding up their knees and who is not ill: a training to be observed.

Sekhiyā 66.

I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.

Sekhiyā 67.

I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.

Sekhiyā 68.

Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.

Sekhiyā 69.

Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed.

Sekhiyā 70.

Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.

Sekhiyā 71.

Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.

Sekhiyā 72.

Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed.

Part Three: The 16 Dealing with Teaching Dhamma

Sekhiyā 73.

Not being ill, I will not defecate or urinate while standing: a training to be observed.

Sekhiyā 74.

Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.

Sekhiyā 75.

Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.

Part Four: The 3 Miscellaneous Rules


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

The section on training is finished.

Settlement of Issues

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

Adhika­ra­ṇa­sama­tha 1.

A verdict in the presence of may be given.

Adhika­ra­ṇa­sama­tha 2.

A verdict of mindfulness may be given.

Adhika­ra­ṇa­sama­tha 3.

A verdict of past insanity may be given.

Adhika­ra­ṇa­sama­tha 4.

Acting in accordance with what is admitted.

Adhika­ra­ṇa­sama­tha 5.

Acting in accordance with the majority.

Adhika­ra­ṇa­sama­tha 6.

Acting in accordance with the accused’s further misconduct.

Adhika­ra­ṇa­sama­tha 7.

Covering over as with grass.


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

The settlement of issues is finished.

Conclusion

Recited, venerables, is the introduction, recited are the eight matters entailing defeat, recited are the seventeen matters entailing initial and subsequent [meetings] of the community, recited are the thirty matters entailing confession with forfeiture, recited are the one hundred and sixty-six matters entailing confession, recited are the eight matters to be acknowledged, recited are the rules for training, recited are the seven matters for the settlement of issues. So much, come down in the sutta of the Blessed One, contained in the sutta, comes up for recitation every half month. Herein all are to train – united, in agreement, not disputing.

The recitation of the enumeration; the fourth.

The Bhikkhunī Pātimokkha is finished.