Preliminaries

Homage to the Blessed, Noble, and Perfectly Enlightened One

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

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

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.

Pārājika

Herein these eight matters entailing defeat come up for recitation.

1 [1]. Should any bhikkhunī willingly engage in sexual intercourse, even with a male animal, she is defeated and no longer in affiliation.

2 [2]. Should any bhikkhunī, in what is reckoned a theft, 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 bhikkhunī in the same way taking what is not given is defeated and no longer in affiliation.

3 [3]. Should any bhikkhunī intentionally deprive a human being of life, or search for an assassin for him, or praise the advantages of death, or incite him to die, saying, "My good man, what use is this evil, 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 him to die, she also is defeated and no longer in affiliation.

4 [4]. Should any bhikkhunī, 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, "Ladies, 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 affiliation.

5. Should any bhikkhunī, 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 affiliation for being "one above the circle of the knees." [See Bhikkhus' Sanghādisesa 2]

6. Should any bhikkhunī, knowing that (another) bhikkhunī has fallen into an act (entailing) defeat, neither accuse her herself nor inform the group, and then — whether she (the other bhikkhunī) is still alive or has died, has been expelled or gone over to another sect — she (this bhikkhunī) should say, "Even before, ladies, I knew of this bhikkhunī 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 affiliation for being "one who concealed a fault." [See Bhikkhus' Pācittiya 64]

7. Should any bhikkhunī follow a bhikkhu who has been suspended by a united Community (of bhikkhus) in line with the Dhamma, in line with the Vinaya, in line with the teacher's instructions, and who is disrespectful, has not made amends, has broken off his friendship (with the bhikkhus), the bhikkhunīs are to admonish her thus: "Lady, that bhikkhu has been suspended by a united Community 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, lady."

The syntax of this rule allows for two interpretations of the phrase, "with the Dhamma, with the Vinaya, with the teacher's instructions." BD, BN, and N all take it as connected with the phrase, "disrespectful, has not made amends, has broken off his friendship" thus: "he is disrespectful, has not made amends, has broken off his friendship with the Dhamma, with the Vinaya, with the teacher's instructions." I, however, follow the Commentary in connecting it with the term "suspended." An argument for ignoring the Commentary here might be that its interpretation does not follow normal sentence order. An argument for following it would be that (1) the formal legal language of training rules sometimes deviates from normal sentence order and (2) the word "disrespectful," for one, takes the locative case for its object, not the instrumental, which is used here. With regard to point (1), the word order in the relevant sentence might be explained by the fact that there was a need to separate "Community," also in the instrumental, from the instrumentals in the phrase "in line with the Dhamma," etc.And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 affiliation for being "a follower of a suspended (bhikkhu)." There is also a good practical reason to follow the Commentary here, in that if the Community of bhikkhus acting in unity suspended the bhikkhu in question in a transaction that was not in line with the Dhamma, the Vinaya, the teacher's instructions, then there is no good reason that the bhikkhunī following him should be subject to this rule.(§¶•)

8. Should any bhikkhunī, lusting, consent to a lusting man's taking hold of her hand or touching the edge of her outer robe, or should she stand with him or converse with him or go to a rendezvous with him, or should she consent to his approaching her, or should she enter a hidden place with him, or should she dispose her body to him — (any of these) for the purpose of that unrighteous act (Comm: physical contact) — then she also is defeated and no longer in affiliation for "(any of) 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.

Sanghādisesa

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

1. Should any bhikkhunī start litigation against a householder, a householder's son, a slave, or a worker, or even against a wandering contemplative: this bhikkhunī, 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. (•)

2. Should any bhikkhunī knowingly give Acceptance (upasampada) to 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 bhikkhunīs) — this bhikkhunī, 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. See Khandaka 1 (Mv 1)

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3. Should any bhikkhunī 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 bhikkhunī, 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.

4. Should any bhikkhunī — without having obtained permission from the Community who performed the act, without knowing the desire of the group — restore a bhikkhunī 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 bhikkhunī, 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. See Khandaka 11 (Cv 1)

5. Should any bhikkhunī, lusting, having received staple or non-staple food from the hand of a lusting man, consume or chew it: this bhikkhunī, 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.

6. Should any bhikkhunī say, "What does it matter to you whether this man is lusting or not, when you are not lusting? Please, lady, take what the man is giving — staple or non-staple food — with your own hand and consume or chew it": this bhikkhunī, 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.

soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings

7 [5]. Should any bhikkhunī 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 bhikkhunī, 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.

8 [8]. Should any bhikkhunī — corrupt, aversive, disgruntled — charge a bhikkhunī with an unfounded case entailing defeat, (thinking), "Perhaps I may bring about her fall from this celibate life," then regardless of whether or not she is cross-examined on a later occasion, if the issue is unfounded and the bhikkhunī confesses her aversion: this bhikkhunī, 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.

9 [9]. Should any bhikkhunī — corrupt, aversive, disgruntled — using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhunī with a case entailing defeat, (thinking), "Perhaps I may bring about her fall from this 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 bh soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetingsikkhunī confesses her aversion: this bhikkhunī, 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.

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10. Should any bhikkhunī, 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 bhikkhunīs are to admonish her thus: "Lady, 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, lady. The Dhamma is well-expounded. Follow the holy life for the right ending of suffering."

And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 bhikkhunī, 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.

11. Should any bhikkhunī, overthrown in even a trifling issue, angry and displeased, say, "The bhikkhunīs are biased through favoritism, biased through aversion, biased through delusion, biased through fear," the bhikkhunīs are to admonish her thus: "Lady, don't — overthrown in even a trifling issue, angry and displeased — say, 'The bhikkhunīs are biased through favoritism, biased through aversion, biased through delusion, biased through fear. It may be that you, lady, are biased through favoritism, biased through aversion, biased through delusion, biased through fear."

And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 bhikkhunī, 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.

12. In case bhikkhunīs are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety (depraved in their livelihood), exasperating the Bhikkhunī Community, hiding one another's faults, the bhikkhunīs are to admonish them thus: "The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), ladies. The Community recommends strict isolation for the sisters."

And should those bhikkhunīs, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunīs they desist, that is good. If they do not desist, then these bhikkhunīs, 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. (§¶)

13. Should any bhikkhunī say (to the bhikkhunīs criticized in the preceding case), "Live entangled, ladies. Don't live separately. There are other bhikkhunīs in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhunī Community, hiding one another's faults, but the Community doesn't say anything to them. It's simply because of your weakness (lack of partisans) that the Community — with contempt, scorn, intolerance, and threats — says, 'The sisters are livin soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetingsg entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), ladies. The Community recommends strict isolation for the sisters,'" the bhikkhunīs are to admonish her thus: "Lady, don't say, 'Live entangled, ladies. Don't live separately. There are other bhikkhunīs in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhunī 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), ladies. The Community recommends strict isolation for the sisters."'"

And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 bhikkhunī, 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. (§•)

14 [10]. Should any bhikkhunī agitate for a schism in a united Community, or should she persist in taking up an issue conducive to schism, the bhikkhunīs are to admonish her thus: "Do not, lady, agitate for a schism in a united Community or persist in taking up an issue conducive to schism. Let the lady be reconciled with the Community, for a united Community, on courteous terms, without dispute, with a common recitation, dwells in peace."

And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 bhikkhunī, 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.

15 [11]. Should bhikkhunīs — one, two, or three — who are followers and partisans of that bhikkhunī, say, "Do not, ladies, admonish that bhikkhunī in any way. She is an exponent of the Dhamma, she is an exponent of the Vinaya. She acts with our consent and approval. She knows, she speaks for us, and that is pleasing to us," the bhikkhunīs are to admonish them thus: "Do not say that, ladies. That bhikkhunī is not an exponent of the Dhamma and she is not an exponent of the Vinaya. Do not, ladies, approve of a schism in the Community. Let the ladies' (minds) be reconciled with the Community, for a united Community, on courteous terms, without dispute, with a common recitation, dwells in peace."

And should those bhikkhunīs, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunīs they desist, that is good. If they do not desist, then these bhikkhunīs, 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.

16 [12]. In case a bhikkhunī is by nature difficult to admonish — who, when being legitimately admonished by the bhikkhunīs with reference to the training rules included in the (Pāṭimokkha) recitation, makes herself unadmonishable, (saying,) "Do not, ladies, say anything to me, good or bad; and I won't say anything to the ladies, good or bad. Refrain, ladies, from admonishing me" — the bhikkhunīs are to admonish her thus: "Let the lady not make herself unadmonishable. Let the lady make herself admonishable. Let the lady admonish the bhikkhunīs in accordance with what is right, and the bhikkhunīs will admonish the lady 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 bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 bhikkhunī, 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.

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17 [13]. In case a bhikkhunī 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 bhikkhunīs are to admonish her thus: "You, lady, 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, lady. Enough of your staying here."

And should that bhikkhunī, thus admonished by the bhikkhunīs, say about the bhikkhunīs, "The bhikkhunīs are biased through favoritism, biased through aversion, biased through delusion, biased through fear, in that for this sort of offense they banish some and do not banish others," the bhikkhunīs are to admonish her thus: "Do not say that, lady. The bhikkhunīs are not biased through favoritism, are not biased through aversion, are not biased through delusion, are not biased through fear. You, lady, 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, lady. Enough of your staying here."

And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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 bhikkhunī, 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 soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings 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.

Nissaggiya Pācittiya

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

1. Should any bhikkhunī make a bowl-hoard (have more than one bowl in her possession), it is to be forfeited and confessed. [See Bhikkhus' NP 21]

2. Should any bhikkhunī, having determined an out-of-season cloth to be an in-season cloth, distribute it, it is to be forfeited and confessed. (§¶•) When a Community's kathina privileges are in effect, all cloth presented to the their residence is in-season cloth, and it is to be distributed only among the residents who spent the Rains-residence in that residence and participated in the spreading of the kathina (see Mv.VII.1.3). Other bhikkhunīs have no share in it. However, if donors wish to give cloth to those other bhikkhunīs, they can declare their intention, in which the cloth — even though given "in-season" — counts as out-of-season cloth. In this case, the later arrivals have a right to a share. In the origin story to this rule, donors make such a gift. The offending bhikkhunī, not wanting to share the gift with the later arrivals for whom it was intended, declares it to be in-season cloth, and shares it only with the bhikkhunīs who spent the Rains-residence in that residence.

3. Should any bhikkhunī, having exchanged robe-cloth with another bhikkhunī, later say to her, "Here, lady. This is your robe-cloth. Bring soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetingsme 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. [See Bhikkhus' NP 5]

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

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

6. Should any bhikkhunī, using a fund intended for one purpose, dedicated to one purpose for a Community, have something else bought, it is to be forfeited and confessed. (§•)

7. Should any bhikkhunī, having herself asked for a fund intended for one purpose, dedicated to one purpose for a Community, use it to have something else bought, it is to be forfeited and confessed. (§•) The origin story here shows that lay donors, of their own initiative, set the fund aside with a storekeeper for one purpose, and then the bhikkhunī asks for it to be transferred — apparently to another store — and buys something else with it. This condition also applies to NP 9 & NP 10.

8. Should any bhikkhunī, 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. (§•)

9. Should any bhikkhunī, 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. (§•)

10. Should any bhikkhunī, 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. (§•)

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11. When a bhikkhunī 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. (§•)

12. When a bhikkhunī 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. (§•)

13 [1]. When a bhikkhunī has finished her robe and the frame is destroyed (her kathina privileges are in abeyance), she is to keep extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed.

14 [2]. When a bhikkhunī has finished her robe and the frame is destroyed (her kathina privileges are in abeyance): If she dwells apart from (any of) her five robes even for one night — unless authorized by the bhikkhunīs — it is to be forfeited and confessed.

15 [3]. When a bhikkhunī has finished her robe and the frame is destroyed (her kathina privileges are in abeyance): Should out-of-season robe-cloth accrue to her, she may accept it if she so desires. Having accepted it, she is to make it up immediately (into a cloth requisite). But should it not be enough, she may lay it aside for a month at most if she has an expectation for filling the lack. If she should keep it beyond that, even when she has an expectation (for further cloth), it is to be forfeited and confessed.

16 [6]. Should any bhikkhunī 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 bhikkhunī's robe has been snatched away or destroyed. This is the proper occasion here.

17 [7]. If that unrelated man or woman householder presents the bhikkhunī with many robes (pieces of robe-cloth), she is to accept at most (enough for) an upper and a lower robe. If she accepts more than that, it is to be forfeited and confessed.

18 [8]. In case a man or woman householder unrelated (to the bhikkhunī) prepares a robe fund for the sake of a bhikkhunī, thinking. "Having purchased a robe with this robe fund, I will clothe the bhikkhunī named so-and-so with a robe:" If the bhikkhunī, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, saying, "It would be good indeed, sir, if you clothed 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.

19 [9]. In case two householders — men or women — unrelated (to the bhikkhunī) prepare separate robe funds for the sake of a bhikkhunī, thinking, "Having purchased separate robes with these separate robe funds of ours, we will clothe the bhikkhunī named so-and-so with robes": If the bhikkhunī, not previously invited, approaching (them) should make a stipulation with regard to the robe, saying, "It would be good indeed, sirs, if you clothed 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.

20 [10]. In case a king, a royal official, a brahman, or a householder sends a robe fund for the sake of a bhikkhunī via a messenger, (saying,) "Having purchased a robe with this robe fund, clothe the bhikkhunī named so-and-so with a robe": If the messenger, approaching the bhikkhunī, should say, "This is a robe fund being delivered for the sake of the lady. May the lady accept this robe fund," then the bhikkhunī is to tell the messenger: "We do not accept robe funds, my friend. We accept robes (robe-cloth) as are proper according to season."

If the messenger should say to the bhikkhunī, "Does the lady have a steward?" then, bhikkhunīs, if the bhikkhunī desires a robe, she may indicate a steward — either a monastery attendant or a lay follower — (saying,) "That, sir, is the bhikkhunīs' steward."

If the messenger, having instructed the steward and going to the bhikkhunī, should say, "I have instructed the steward the lady indicated. May the lady go (to her) and she will clothe you with a robe in season," then the bhikkhunī, desiring a robe and approaching the steward, may prompt and remind her two or three times, "I have need of a robe." Should (the steward) produce the robe after being prompted and reminded two or three times, that is good.

If she should not produce the robe, (the bhikkhunī) should stand in silence four times, five times, six times at most for that purpose. Should (the steward) produce the robe after (the bhikkhunī) has stood in silence for the purpose four, five, six times at most, that is good.

If she should not produce the robe (at that point), should she then produce the robe after (the bhikkhunī) has endeavored further than that, it is to be forfeited and confessed.

If she should not produce (the robe), then the bhikkhunī 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 bhikkhunī has given no benefit to the bhikkhunī at all. May the you be united with what is yours. May what is yours not be lost." This is the proper course here.

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21 [18]. Should any bhikkhunī take gold and silver, or have it taken, or consent to its being deposited (near her), it is to be forfeited and confessed.

22 [19]. Should any bhikkhunī engage in various types of monetary exchange, it (the income) is to be forfeited and confessed.

23 [20]. Should any bhikkhunī engage in various types of trade, (the article obtained) is to be forfeited and confessed.

24 [22]. Should any bhikkhunī 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 bhikkhunī to the company of bhikkhunīs. That company of bhikkhunīs' final bowl should be presented to the bhikkhunī, (saying,) "This, bhikkhunī, is your bowl. It is to be kept until broken." This is the proper course here.

25 [23]. There are these tonics to be taken by sick bhikkhunīs: 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.

26 [25]. Should any bhikkhunī — having herself given robe-cloth to (another) bhikkhunī and then being angered and displeased — snatch it away or have it snatched away, it is to be forfeited and confessed.

27 [26]. Should any bhikkhunī, having requested thread, have robe-cloth woven by weavers, it is to be forfeited and confessed.

28 [27]. In case a man or woman householder unrelated (to the bhikkhunī) has robe-cloth woven by weavers for the sake of a bhikkhunī, and if the bhikkhunī, not previously invited (by the householder), having approached the weavers, should make stipulations with regard to the cloth, saying, "This cloth, friends, is to be woven for my sake. Make it long, make it broad, make it tightly woven, well woven, well spread, well scraped, well smoothed, and perhaps I may reward you with a little something"; and should that bhikkhunī, having said that, reward them with a little something, even as much as almsfood, it (the cloth) is to be forfeited and confessed.

29 [28]. Ten days prior to the third-month Kattika full moon, should robe-cloth offered in urgency accrue to a bhikkhunī, 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.

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30 [30]. Should any bhikkhunī knowingly divert to herself gains that had been allocated for a Community, they are to be forfeited and confessed.

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.

Pācittiya

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

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1. Should any bhikkhunī eat garlic, it is to be confessed. [Cv.V.34.1]

2. Should any bhikkhunī have the hair in the "confining places" (armpits and pelvic areas) removed, it is to be confessed. (§•) [Cv.V.27.4] Horner, when coming to this rule in her translation of BD (in the volume first published in 1942) converted this rule to the exact opposite of its actual meaning, thus: "Whatever nun should let the hair of the body grow, there is an offence of expiation." However, when she came to the parallel rules for the bhikkhus (in the volume of BD first published in 1952), she realized her earlier mistake and, in footnote 2 on page 186, noted that the verb here means to "remove" rather than to "grow." N (published in 2001) apparently missed this footnote, and so repeated the earlier mistake.

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3. (Genital) slapping (even to the extent of consenting to a blow with a lotus-leaf) is to be confessed. [See Bhikkhus' Sanghādisesa 1]

4. (The insertion of) a dildo is to be confessed. (§•) [See Bhikkhus' Sanghādisesa 1]

5. When a bhikkhunī 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. [See Bhikkhus' Sanghādisesa 1] (§)

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

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7. Should any bhikkhunī, having requested raw grain or having had it requested, 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.

8. Should any bhikkhunī 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.

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

10. Should any bhikkhunī go to see dancing or singing or instrument-playing, it is to be confessed. [Cv.V.2.6]

The Darkness Chapter

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

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

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

14. Should any bhikkhunī — 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 bhikkhunī who is her companion, it is to be confessed.

15. Should any bhikkhunī, 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. (•)

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

17. Should any bhikkhunī, 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.

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

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

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

The Naked Chapter

21. Should any bhikkhunī bathe naked, it is to be confessed. [See Mv.VIII.28 & Cv.V.16.2]

22. When a bhikkhunī 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. [See Bhikkhus' Pācittiya 91]

23. Should any bhikkhunī, having unsewn (another) bhikkhunī'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. (§•)

24. Should any bhikkhunī exceed her five-day outer robe period, it is to be confessed. (§¶) This rule was formulated after bhikkhunīs went off on a journey without their outer robes, thus inconveniencing the bhikkhunīs who stayed behind, who had to sun the robes to keep them from going moldy. The Word-commentary states that a bhikkhunī, at least once every five days, must put on or dry in the sun all five of her robes: this is the five-day outer robe period.

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

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

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

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

29. Should any bhikkhunī 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.

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

The Sharing Chapter

31. Should two bhikkhunīs share a single bed, it is to be confessed. [Cv.V.19.2]

32. Should two bhikkhunīs share a single blanket or sleeping mat, it is to be confessed. [Cv.V.19.2]

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

34. Should any bhikkhunī not attend to her ailing student nor make an effort to have her attended to, it is to be confessed. (§¶) [See Cv.VIII.12.2]

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

36. Should any bhikkhunī live entangled with a householder or a householder's son, the bhikkhunīs are to admonish her thus: "Lady, don't live entangled with a householder or a householder's son. Live alone, lady. The Community recommends strict isolation for the lady."

And should that bhikkhunī, thus admonished, persist as before, the bhikkhunīs are to rebuke her up to three times so as to desist. If while being rebuked up to three times by the bhikkhunīs she desists, that is good. If she does not desist, it is to be confessed.

37. Should any bhikkhunī, 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. (§¶•)

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38. Should any bhikkhunī, 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. (§¶•)

39. Should any bhikkhunī set out on a journey during the Rains-residence, it is to be confessed. (§•)[Mv.III.3.2]

40. Should any bhikkhunī, having completed the Rains-residence, not depart on a journey of at least five or six leagues, it is to be confessed.

The Picture Gallery Chapter

41. Should any bhikkhunī 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.

42. Should any bhikkhunī make use of a dais or a throne, it is to be confessed. [Cv.VI.8] (§¶•) BD translates the word for throne here — palla,nka — as "divan," and in its translation of the Bhikkhunī Vibhanga states that the divan is allowable if the "hair" is removed. Actually, the word in question — vaala — means "animal," not "hair." It refers to the fact that a throne was decorated with carved animals, and that it would be allowable for bhikkhunīs if the carvings were removed.

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

44. BD misinterprets not only the rule here, but also its explanatory material in the Bhikkhunī Vibhanga. The Pali of the rule is: Ya pana bhikkhunī gihi-veyyavaccam kareyya, pacittiyanti. BD translates it as: "Whatever nun should do household work, there is an offence of expiation." Gihi, however, means lay person or, more literally, "house-person," not household. This is confirmed by the word-commentary's definition of gihi-veyyavaccam: "She cooks conjey or a meal or a non-staple food, or washes a piece of clothing or a head-wrap for a person living in a house (agarika)."
In the non-offense clauses, BD translates attano veyyavaccakarassa as "in doing household work for herself." This omits the –kara- in the second term, thus changing veyyavaccakara (chore-doer) to veyyavacca (chore). The correct translation is, "for her own chore-doer."Should any bhikkhunī do a chore for a lay person, it is to be confessed. (§¶•) Thus the non-offense clauses, as a set, read: "There is no offense in conjey-drink, in a Community meal, in homage to a chedi, or if she cooks conjey or a meal or a non-staple food, or washes a piece of clothing or a head-wrap for her own chore-doer." The Commentary explains: "In conjey-drink, etc.: When people are making a Community meal or a conjey-drink for the purpose of the Community, there is no offense in her doing any cooking at all in the position of being their friend. In homage to a chedi: It is all right if, being a friend, she does homage with scents, etc. For her own chore-doer: Even if (her) mother and father come and are making/doing something (such as) a fan or a broom handle and so stand in the position of a chore-doer, it is all right to cook anything (for them)."

45. Should any bhikkhunī — when told by a bhikkhunī, "Come, lady. 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.

46. Should any bhikkhunī 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. [See Bhikkhus' Pācittiya 41]

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

48. Should any bhikkhunī depart on a journey without having forfeited her dwelling space, it is to be confessed. [See Bhikkhus' Pācittiya 15]

49. Should any bhikkhunī study lowly arts (literally, bestial knowledge), it is to be confessed. (See Kanadaka 15 (Cv 15), for a list of lowly arts, see DN2)

50. Should any bhikkhunī teach lowly arts, it is to be confessed. (See Kanadaka 15 (Cv 15)

The Monastery Chapter

51. Should any bhikkhunī, without asking permission, knowingly enter a monastery containing a bhikkhu , it is to be confessed. [See Bhikkhus' Pācittiya 23]

52. Should any bhikkhunī revile or insult a bhikkhu, it is to be confessed.*

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

54. Should any bhikkhunī, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food (elsewhere), it is to be confessed. (•)[See Bhikkhus' Pācittiya 35]

55. Should any bhikkhunī be stingy with regard to families (supporters), it is to be confessed. (•) In the origin story, a bhikkhunī spreads lies about the road to a particular family's house, saying that it is infested with fierce dogs and a wild bull, in order to discourage other bhikkhunīs from going there and receiving a share of the family's donations.

56. Should any bhikkhunī spend the Rains-residence in a dwelling where there are no bhikkhus (nearby), it is to be confessed.*

57. Should any bhikkhunī, having completed the Rains-residence, 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.*

58. Should any bhikkhunī not go for the exhortation or for the (meeting that defines) affiliation (i.e., the Uposatha), it is to be confessed.*

59. Every half-month a bhikkhunī 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.*

60. Should any bhikkhunī, without having informed a Community or a group (of bhikkhunīs), 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.

The Pregnant Woman Chapter

61. Should any bhikkhunī sponsor (the Acceptance (upasampada) of) a pregnant woman, it is to be confessed.

62. Should any bhikkhunī sponsor (the Acceptance of) a woman who is still nursing, it is to be confessed.

63. Should any bhikkhunī sponsor (the Acceptance of) a trainee who has not trained for two years in the six precepts, it is to be confessed.* The six precepts are the first six of the novice's ten precepts: abstaining from taking life, from taking what is not given, from sexual intercourse, from telling lies, from taking intoxicants, and from eating food in the "wrong time," i.e., from noon to the following dawn.

64. Should any bhikkhunī sponsor (the Acceptance of) a trainee who has not trained for two years in the six precepts and who has not been authorized by a Community, it is to be confessed.

65. Should any bhikkhunī sponsor (the Acceptance of) a married woman who (has been married) less than twelve years, it is to be confessed. (¶•) (See Bhikkhus' Pācittiya 65) This rule could also be translated as concerning a married woman less than twelve years old, but the procedure for a bhikkhunī's Acceptance shows that the candidate must be at least twenty years old in any case (see Khandaka 20 (Cv 10)). Thus the twelve years here apparently refers to the candidate's having been married for twelve years. The word for "married" in the rule — gihigataa — is not normally used for formal marriage. The Vibhanga explains it with the term purisantaragataa, which means a woman living with a man (see DN8">). Thus, apparently, the term "married" here would cover both a woman who has been formally married and one who has simply been living with a man in an informal arrangement.

66. Should any bhikkhunī sponsor (the Acceptance of) a married woman who (has been married) fully twelve years but who has not trained for two years in the six precepts, it is to be confessed. (¶•) *

67. Should any bhikkhunī sponsor (the Acceptance of) a married woman who (has been married) fully twelve years and who has trained for two years in the six precepts but who has not been authorized by a Community, it is to be confessed. (¶•)

68. Should any bhikkhunī, having sponsored (the Acceptance of) her student, neither assist her (in her training) nor have her assisted for (the next) two years, it is to be confessed. [See Cv.VIII.12.2-11]

69. Should any bhikkhunī not attend to her preceptor for two years, it is to be confessed. [See Cv.VIII.11.2-18]

70. Should any bhikkhunī, having sponsored (the Acceptance of) her student, neither take her away nor have her taken away for at least five or six leagues, it is to be confessed. In the origin story, the new bhikkhunī's husband seizes her right after her ordination.

The Maiden Chapter

71. Should any bhikkhunī sponsor (the Acceptance of) a maiden (unmarried woman/female novice) less than twenty years old, it is to be confessed. [Bhikkhus' Pācittiya 65]

72. Should any bhikkhunī sponsor (the Acceptance of) a maiden fully twenty years old but who has not trained for two years in the six precepts, it is to be confessed.

73. Should any bhikkhunī sponsor (the Acceptance of) a maiden fully twenty years old who has trained for two years in the six precepts but who has not been authorized by a Community, it is to be confessed.

74. Should any bhikkhunī sponsor (an Acceptance) when she has less than twelve years (seniority), it is to be confessed. (See Khandaka 1 (Cv 1))

75. Should any bhikkhunī, even if she has fully twelve years (seniority) sponsor (an Acceptance) when she has not been authorized by a Community (of bhikkhunīs), it is to be confessed.

76. Should any bhikkhunī — having been told, "Enough, lady, of your sponsoring (Acceptance) for the time being," and having answered, "Very well" — later complain, it is to be confessed.

77. Should any bhikkhunī — having said to a trainee, "If you give me a robe, I will sponsor you (for Acceptance)," — then, when there are no obstructions, neither sponsor her (Acceptance) nor make an effort to have her sponsored (for Acceptance), it is to be confessed.

78. Should any bhikkhunī — having said to a trainee, "If you attend to me for two years, I will sponsor you (for Acceptance)," — then, when there are no obstructions, neither sponsor her (Acceptance) nor make an effort to have her sponsored (for Acceptance), it is to be confessed.

79. Should any bhikkhunī sponsor (the Acceptance of) a trainee who is entangled with men, entangled with youths, temperamental, a cause of grief, it is to be confessed.

80. Should any bhikkhunī sponsor (the Acceptance of) a trainee without getting permission from her parents or her husband, it is to be confessed. [See Mv.I.54.6]

81. Should any bhikkhunī sponsor (the Acceptance of) a trainee by means of stale giving of consent, it is to be confessed. (§¶•) "Stale giving of consent" (parivasika-chanda-dana) means that consent has been given by the Community of bhikkhus in that territory for a particular group to conduct Community business, but then the group gets up and leaves before dealing with the issue in question (on this point, see Mv.II.36.4). In the origin story for this rule, the offending bhikkhunī dismisses the group that had received consent to carry out the Acceptance transaction and then — under the ruse of the consent given to that group — convenes another group of bhikkhus less likely to pay attention to the deficiencies in the candidate she is proposing. N suggests that "stale" here means "postponed overnight," but that is not necessarily the case. The postponement might last less than a day.

82. Should any bhikkhunī sponsor (Acceptances — act as a preceptor) in consecutive years, it is to be confessed.

83. Should any bhikkhunī sponsor (Acceptances — act as a preceptor for) two (trainees) in one year, it is to be confessed.

The Sunshade and Leather Footwear Chapter

84. Should any bhikkhunī, not being ill, use a sunshade and leather footwear (outside a monastery), it is to be confessed. [Sunshade: Cv.V.23.3; Footwear: See Mv.I.30, Mv.V.4.3, Mv.V.5.2]

85. Should any bhikkhunī, not being ill, ride in a vehicle, it is to be confessed. [Mv.V.10.2]

86. Should any bhikkhunī wear a hip ornament, it is to be confessed. (§•) [Cv.V.2.1]

87. Should any bhikkhunī wear a woman's ornament, it is to be confessed. [See Cv.V.2.1]

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88. Should any bhikkhunī (not being ill) bathe with perfumes and paint, it is to be confessed. [See Mv.VI.9.2 and Cv.V.2.5]

89. Should any bhikkhunī (not being ill) bathe with scented sesame powder, it is to be confessed. [See Mv.VI.9.2]

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

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

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

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

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

95. Should any bhikkhunī ask a question (about the Suttas, Vinaya, or Abhidhamma) of a bhikkhu who has not given leave, it is to be confessed.* Asking a question related to the Vinaya can be the first step in admonishment and making accusations (see Mv.II.15.6-8), which is why this rule is related to the eighth of the eight vows of respect (against a bhikkhunī admonishing a bhikkhu). As Horner notes in BD, the word-commentary to this rule is one of the few places in the Vinaya that apparently refers to the Abhidhamma as a text — thus indicating that either the rule or its word-commentary is a later formulation.

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

The Lie Chapter

97 [1]. A deliberate lie is to be confessed.

98 [2]. An insult is to be confessed.

99 [3]. Malicious tale-bearing among bhikkhunīs is to be confessed.

100 [4]. Should any bhikkhunī have an unordained person recite Dhamma line by line (with her), it is to be confessed.

101 [5]. Should any bhikkhunī lie down together (in the same dwelling) with an unordained woman for more than two or three consecutive nights, it is to be confessed.

102 [6]. Should any bhikkhunī lie down together (in the same dwelling) with a man, it is to be confessed.

103 [7]. Should any bhikkhunī teach more than five or six sentences of Dhamma to a man, unless a knowledgeable woman is present, it is to be confessed.

104 [8]. Should any bhikkhunī report (her own) superior human state to an unordained person, when it is factual, it is to be confessed. "An unordained person": The Pali here has the feminine form — unordained female person — but none of the commentaries explain why.

105 [9]. Should any bhikkhunī report (another) bhikkhunī's serious offense to an unordained person — unless authorized by the bhikkhunīs — it is to be confessed. "An unordained person": Again, the Pali here has the feminine form — unordained female person — but none of the commentaries explain why.

106 [10]. Should any bhikkhunī dig soil or have it dug, it is to be confessed.

The Living Plant Chapter

107 [11]. The damaging of a living plant is to be confessed.

108 [12]. Evasive speech and causing frustration are to be confessed.

109 [13]. Complaining about or criticizing (a Community official) is to be confessed.

110 [14]. Should any bhikkhunī 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.

111 [15]. Should any bhikkhunī set out bedding in a dwelling belonging to the Community — 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.

112 [16]. Should any bhikkhunī knowingly lie down in a dwelling belonging to the Community so as to intrude on a bhikkhunī who arrived there first, (thinking), "Whoever finds it confining will go away" — doing it for just that reason and no other — it is to be confessed.

113 [17]. Should any bhikkhunī, angry and displeased, evict a bhikkhunī from a dwelling belonging to the Community — or have her evicted — it is to be confessed.

114 [18]. Should any bhikkhunī 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.

115 [19]. When a bhikkhunī 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.

116 [20]. Should any bhikkhunī knowingly pour water containing living beings — or have it poured — on grass or on clay, it is to be confessed.

The Food Chapter

117 [31]. A bhikkhunī who is not ill may eat one meal at a public alms center. Should she eat more than that, it is to be confessed.

118 [32]. A group meal, except at 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, a great occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.

119 [34]. In case a bhikkhunī 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 bhikkhunīs. This is the proper course here.

120 [37]. Should any bhikkhunī chew or consume staple or non-staple food at the wrong time, it is to be confessed.

121 [38]. Should any bhikkhunī chew or consume stored-up staple or non-staple food, it is to be confessed.

122 [40]. Should any bhikkhunī take into her mouth an edible that has not been given — except for water and tooth-cleaning sticks — it is to be confessed.

123 [42]. Should any bhikkhunī say to a bhikkhunī, "Come, lady, 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, lady. I don't like sitting or talking with you. I prefer sitting or talking alone" — doing it for just that reason and no other — it is to be confessed.

124 [43]. Should any bhikkhunī sit intruding on a family "with its meal," it is to be confessed.

125 [44]. Should any bhikkhunī sit in private on a secluded seat with a man, it is to be confessed.

126 [45]. Should any bhikkhunī sit in private, alone with a man, it is to be confessed.

The Go-calling Chapter

127 [46]. Should any bhikkhunī, being invited for a meal and without taking leave of an available bhikkhunī, 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: a time of giving cloth, a time of making robes. These are the proper times here.

128 [47].A bhikkhunī 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 beyond that — unless the invitation is renewed or is permanent — it is to be confessed.

129 [48]. Should any bhikkhunī go to see an army on active duty, unless there is a suitable reason, it is to be confessed.

130 [49]. There being some reason or another for a bhikkhunī to go to an army, she may stay two or three (consecutive) nights with the army. If she should stay beyond that, it is to be confessed.

131 [50]. If a bhikkhunī 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.

132 [51]. The drinking of alcohol or fermented liquor is to be confessed.

133 [52]. Tickling with the fingers is to be confessed.

134 [53]. The act of playing in the water is to be confessed.

135 [54]. Disrespect is to be confessed.

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136 [55]. Should any bhikkhunī try to frighten another bhikkhunī, it is to be confessed.

The Fire Chapter

137 [56]. Should any bhikkhunī 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.

138 [57]. Should any bhikkhunī 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.

139 [58]. When a bhikkhunī receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhunī should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.

140 [59]. Should any bhikkhunī, having herself placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhunī, a female trainee, 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.

141 [60]. Should any bhikkhunī hide (another) bhikkhunī's bowl, robe, sitting cloth, needle box, or belt — or have it hidden — even as a joke, it is to be confessed.

142 [61]. Should any bhikkhunī intentionally deprive an animal of life, it is to be confessed.

143 [62]. Should any bhikkhunī knowingly make use of water containing living beings, it is to be confessed.

144 [63]. Should any bhikkhunī knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.

145 [66]. Should any bhikkhunī 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.

146 [68]. Should any bhikkhunī say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when engaged in are not genuine obstructions," the bhikkhunīs are to admonish her thus: "Do not say that, lady. 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, lady, the Blessed One has described obstructive acts, and when engaged in they are genuine obstructions."

And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs 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.

The View Chapter

147 [69]. Should any bhikkhunī knowingly commune, affiliate, or lie down in the same dwelling with a bhikkhunī professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed.

148 [70]. 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 engaged in are not genuine obstructions," the bhikkhunīs are to admonish her thus: "Do not say that, lady 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, lady, the Blessed One has described obstructive acts, and when engaged in they are genuine obstructions."

And should that female novice, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to admonish her thus: "From this day forth, lady 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 dwellings two or three nights with the bhikkhunīs. Away with you! Get lost!"

Should any bhikkhunī knowingly support, receive services from, consort with, or lie down in the same dwelling with a female novice thus expelled, it is to be confessed.

149 [71]. Should any bhikkhunī, admonished by the bhikkhunīs in accordance with a rule, say, "Ladies, I will not train myself under this training rule until I have put questions about it to another bhikkhunī, experienced and learned in the discipline," it is to be confessed. Bhikkhus, [the Buddha is apparently addressing the bhikkhus who will inform the bhikkhunīs of this training rule] a bhikkhunī in training should understand, should ask, should ponder. This is the proper course here.

150 [72]. Should any bhikkhunī, when the Pāṭimokkha is being recited, say, "Why are these lesser and minor training rules recited when they lead only to anxiety, bother, and confusion?" the criticism of the training rules is to be confessed.

151 [73]. Should any bhikkhunī, when the Pāṭimokkha is being recited every half-month, say, "Just now have I learned that this case, too, is handed down in the Pāṭimokkha, is included in the Pāṭimokkha, and comes up for recitation every half-month"; and if the bhikkhunīs should know, "That bhikkhunī has already sat through two or three recitations of the Pāṭimokkha, if not more," the bhikkhunī 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 deceit is to be exposed: "It is no gain for you, lady, it is ill-done, that when the Pāṭimokkha is being recited, you do not pay proper attention and take it to heart." As for the deception, is to be confessed.

152 [74]. Should any bhikkhunī, angered and displeased, give a blow to (another) bhikkhunī, it is to be confessed.

153 [75]. Should any bhikkhunī, angered and displeased, raise the palm of her hand against (another) bhikkhunī, it is to be confessed.

154 [76]. Should any bhikkhunī charge a bhikkhunī with an unfounded Sanghādisesa (offense), it is to be confessed.

155 [77]. Should any bhikkhunī purposefully provoke anxiety in (another) bhikkhunī, (thinking,) "This way, even for just a moment, she will have no peace" — doing it for just that reason and no other — it is to be confessed.

156 [78]. Should any bhikkhunī stand eavesdropping on bhikkhunīs when they are arguing, quarreling, and disputing, thinking, "I will overhear what they say" — doing it for just that reason and no other — it is to be confessed.

The In-accordance -with-the-Rule Chapter

157 [79]. Should any bhikkhunī, having given consent (by proxy) to a transaction carried out in accordance with the rule, later complain (about the act), it is to be confessed.

158 [80]. Should any bhikkhunī, 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.

159 [81]. Should any bhikkhunī, (acting as part of) a united Community, give robe-cloth (to an individual bhikkhunī) and later complain, "The bhikkhunīs apportion the Community's gains according to friendship," it is to be confessed.

160 [82]. Should any bhikkhunī knowingly divert to an individual gains that had been allocated for a Community, it is to be confessed.

161 [84]. Should any bhikkhunī pick up or have (someone) pick up a valuable or what is considered a valuable, except in a monastery or in a dwelling, it is to be confessed. But when a bhikkhunī 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.

162 [86]. Should any bhikkhunī have a needle box made of bone, ivory, or horn, it is to be broken and confessed.

163 [87]. When a bhikkhunī is having a new bed or bench made, 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.

164 [88]. Should any bhikkhunī have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.

165 [90]. When a bhikkhunī is having a skin-eruption covering cloth made, 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.

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166 [92]. Should any bhikkhunī 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.

 

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.

Pāṭidesanīya

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

1. Should any bhikkhunī, not being ill, ask for ghee and consume it, she is to acknowledge it: "Lady, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it." [Bhikkhus' Pācittiya 39]

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2. Should any bhikkhunī, not being ill, ask for oil... honey... sugar/molasses... fish... meat... milk... curds and consume it, she is to acknowledge it: "Lady, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it." [Bhikkhus' Pācittiya 39]

Sekhiya

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

The Section on Proper Behaviour

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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27. I will receive almsfood appreciatively: a training to be observed.

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

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

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

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31. I will eat almsfood appreciatively: a training to be observed.

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

33. I will eat almsfood methodically: a training to be observed.

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

35. I will not eat almsfood taking mouthfuls from a heap: a training to be observed.

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

65. I will not teach Dhamma to a person who sits clasping her knees and who is not ill: a training to be observed.

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

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.

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.

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.

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

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

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

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

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

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

 

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.

Adhikaraṇa-Samatha

Now, venerables, these seven matters for the settlement of issues come up for recitation.

For the settling and pacification of issues that have arisen:

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1. A verdict "in the presence of" should be given. This means that the transaction settling the issue must be carried out in the presence of the Community, in the presence of the individuals, and in the presence of the Dhamma and Vinaya.

2. A verdict of mindfulness may be given. This is the verdict of innocence given in an accusation, based on the fact that the accused remembers fully that she did not commit the offense in question.

3. A verdict of past insanity may be given. This is another verdict of innocence given in an accusation, based on the fact that the accused was out of her mind when she committed the offense in question and so is absolved of any responsibility for it.

4. Acting in accordance with what is admitted. This refers to the ordinary confession of offenses, where no formal interrogation is involved. The confession is valid only if in accord with the facts, e.g., a bhikkhunī actually commits a pācittiya offense and then confesses it as such, and not as a stronger or lesser offense. If she were to confess it as a dukkata or a Sanghādisesa, that would be invalid.

5. Acting in accordance with the majority. This refers to cases in which bhikkhunīs are unable to settle a dispute unanimously, even after all the proper procedures are followed, and — in the words of the Canon — are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote.

6. Acting for her (the accused's) further punishment. This refers to cases where a bhikkhunī admits to having committed the offense in question only after being formally interrogated about it. She is then to be reproved for her actions, made to remember the offense and to confess it, after which the Community carries out a "further punishment" transaction against her as an added punishment for being so uncooperative as to require the formal interrogation in the first place.

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7. Covering over as with grass. This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offenses, the only result would be greater divisiveness. Thus if both sides agree, all the bhikkhunīs gather in one place. (According to the Commentary, this means that all bhikkhunīs in the Community territory (sima) must attend. No one should send her consent, and even sick bhikkhunīs must go.) A motion is made to the entire group that this procedure will be followed. One member of each side then makes a formal motion to the members of her faction that she will make a confession for them. When both sides are ready, the representative of each side addresses the entire group and makes the blanket confession, using the form of a motion and one announcement (ñatti-dutiya-kamma).

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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.

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.

preliminaries

namo tassa bhagavato arahato sammāsambuddhassa

sammajjanī padīpo ca, udakaṃ āsanena ca;
uposathassa etāni, "pubbakaraṇa"nti vuccati.

chanda, pārisuddhi, utukkhānaṃ, bhikkhunigaṇanā ca ovādo;
uposathassa etāni, "pubbakicca"nti vuccati.

uposatho, yāvatikā ca bhikkhunī kammappattā;
sabhāgāpattiyo ca na vijjanti;
vajjanīyā ca puggalā tasmiṃ na honti, "pattakalla"nti vuccati.

pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa samaggassa bhikkhunisanghassa anumatiyā pātimokkhaṃ uddisituṃ ārādhanaṃ karoma.

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suṇātu me ayye sangho. ajjuposatho pannaraso, yadi sanghassa pattakallaṃ, sangho uposathaṃ kareyya, pātimokkhaṃ uddiseyya.

kiṃ sanghassa pubbakiccaṃ? pārisuddhiṃ ayyāyo ārocetha, pātimokkhaṃ uddisissāmi, taṃ sabbāva santā sādhukaṃ suṇoma manasi karoma. yassā siyā āpatti, sā āvikareyya, asantiyā āpattiyā tuṇhī bhavitabbaṃ, tuṇhībhāvena kho panāyyāyo, "parisuddhā"ti vedissāmi. yathā kho pana paccekapuṭṭhassā veyyākaraṇaṃ hoti, evamevaṃ evarūpāya parisāya yāvatatiyaṃ anusāvitaṃ hoti. yā pana bhikkhunī yāvatatiyaṃ anusāviyamāne saramānā santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassā hoti. sampajānamusāvādo kho panāyyāyo, antarāyiko dhammo vutto bhagavatā, tasmā saramānāya bhikkhuniyā āpannāya visuddhāpekkhāya santī āpatti āvikātabbā, āvikatā hissā phāsu hoti.

uddiṭṭhaṃ kho, ayyāyo, nidānaṃ. tatthāyyāyo pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

nidānaṃ niṭṭhitaṃ.

pārājikuddeso

tatrime aṭṭha pārājikā dhammā uddesaṃ āgacchanti.

1 yā pana bhikkhunī chandaso methunaṃ dhammaṃ paṭiseveyya, antamaso tiracchānagatenapi, pārājikā hoti asaṃvāsā.

2 yā pana bhikkhunī gāmā vā araññā vā adinnaṃ theyyasankhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā corāsi bālāsi mūḷhāsi thenāsīti, tathārūpaṃ bhikkhunī adinnaṃ ādiyamānā ayampi pārājikā hoti asaṃvāsā.

3 yā pana bhikkhunī sañcicca manussaviggahaṃ jīvitā voropeyya, satthahārakaṃ vāssa pariyeseyya, maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, "ambho purisa, kiṃ tuyhiminā pāpakena dujjīvitena, mataṃ te jīvitā seyyo"ti, iti cittamanā cittasankappā anekapariyāyena maraṇavaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya, ayampi pārājikā hoti asaṃvāsā.

4 yā pana bhikkhunī anabhijānaṃ uttarimanussadhammaṃ attupanāyikaṃ alamariyañāṇadassanaṃ samudācareyya, "iti jānāmi, iti passāmī"ti, tato aparena samayena samanuggāhīyamānā vā asamanuggāhīyamānā vā āpannā visuddhāpekkhā evaṃ vadeyya, "ajānamevaṃ, ayye, avacaṃ jānāmi, apassaṃ passāmi, tucchaṃ musā vilapi"nti, aññatra adhimānā, ayampi pārājikā hoti asaṃvāsā.

5 yā pana bhikkhunī avassutā avassutassa purisapuggalassa, adhakkhakaṃ ubbhajāṇumaṇḍalaṃ āmasanaṃ vā parāmasanaṃ vā gahaṇaṃ vā chupanaṃ vā paṭipīḷanaṃ vā sādiyeyya, ayampi pārājikā hoti asaṃvāsā ubbhajāṇumaṇḍalikā.

6 yā pana bhikkhunī jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodeyya, na gaṇassa āroceyya, yadā ca sā ṭhitā vā assa cutā vā nāsitā vā avassaṭā vā, sā pacchā evaṃ vadeyya: "pubbevāhaṃ, ayye, aññāsiṃ etaṃ bhikkhuniṃ ‘evarūpā ca evarūpā ca sā bhaginī’ti, no ca kho attanā paṭicodessaṃ, na gaṇassa ārocessa"nti, ayampi pārājikā hoti asaṃvāsā vajjappaṭicchādikā.

7 yā pana bhikkhunī samaggena sanghena ukkhittaṃ bhikkhuṃ dhammena vinayena satthusāsanena anādaraṃ appaṭikāraṃ akatasahāyaṃ tamanuvatteyya, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "eso kho, ayye, bhikkhu samaggena sanghena ukkhitto, dhammena vinayena satthusāsanena anādaro appaṭikāro akatasahāyo, māyye, etaṃ bhikkhuṃ anuvattī"ti, evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyaṃ ce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, ayampi pārājikā hoti asaṃvāsā ukkhittānuvattikā.

8 yā pana bhikkhunī avassutā avassutassa purisapuggalassa hatthaggahaṇaṃ vā sādiyeyya, sanghāṭikaṇṇaggahaṇaṃ vā sādiyeyya, santiṭṭheyya vā, sallapeyya vā, sanketaṃ vā gaccheyya, purisassa vā abbhāgamanaṃ sādiyeyya, channaṃ vā anupaviseyya, kāyaṃ vā tadatthāya upasaṃhareyya etassa asaddhammassa paṭisevanatthāya, ayampi pārājikā hoti asaṃvāsā aṭṭhavatthukā.

uddiṭṭhā kho, ayyāyo, aṭṭha pārājikā dhammā. yesaṃ bhikkhunī aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhunīhi saddhiṃ saṃvāsaṃ yathā pure, tathā pacchā, pārājikā hoti asaṃvāsā. tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

pārājikaṃ niṭṭhitaṃ.

sanghādisesuddeso

ime kho panāyyāyo sattarasa sanghādisesā dhammā uddesaṃ āgacchanti.

1 yā pana bhikkhunī ussayavādikā vihareyya gahapatinā vā gahapatiputtena vā dāsena vā kammakārena vā antamaso samaṇaparibbājakenāpi, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

2 yā pana bhikkhunī jānaṃ coriṃ vajjhaṃ viditaṃ anapaloketvā rājānaṃ vā sanghaṃ vā gaṇaṃ vā pūgaṃ vā seṇiṃ vā, aññatra kappā vuṭṭhāpeyya, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

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3 yā pana bhikkhunī ekā vā gāmantaraṃ gaccheyya, ekā vā nadīpāraṃ gaccheyya, ekā vā rattiṃ vippavaseyya, ekā vā gaṇamhā ohiyeyya, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

4 yā pana bhikkhunī samaggena sanghena ukkhittaṃ bhikkhuniṃ dhammena vinayena satthusāsanena anapaloketvā kārakasanghaṃ, anaññāya gaṇassa chandaṃ osāreyya, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

5 yā pana bhikkhunī avassutā avassutassa purisapuggalassa hatthato khādanīyaṃ vā, bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

6 yā pana bhikkhunī evaṃ vadeyya: "kiṃ te, ayye, eso purisapuggalo karissati avassuto vā anavassuto vā, yato tvaṃ anavassutā, ingha, ayye, yaṃ te eso purisapuggalo deti khādanīyaṃ vā bhojanīyaṃ vā, taṃ tvaṃ sahatthā paṭiggahetvā khāda vā bhuñja vā"ti, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

7 yā pana bhikkhunī sañcarittaṃ samāpajjeyya itthiyā vā purisamatiṃ, purisassa vā itthimatiṃ, jāyattane vā jārattane vā antamaso tankhaṇikāyapi, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

8 yā pana bhikkhunī bhikkhuniṃ duṭṭhā dosā appatītā amūlakena pārājikena dhammena anuddhaṃseyya: "appeva nāma naṃ imamhā brahmacariyā cāveyya"nti, tato aparena samayena samanuggāhīyamānā vā asa manuggāhīyamānā vā amūlakañceva taṃ adhikaraṇaṃ hoti, bhikkhunī ca dosaṃ patiṭṭhāti, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

9 yā pana bhikkhunī bhikkhuniṃ duṭṭhā dosā appatītā aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya, "appeva nāma naṃ imamhā brahmacariyā cāveyya"nti, tato aparena samayena samanuggāhīyamānā vā asamanuggāhīyamānā vā aññabhāgiyañceva taṃ adhikaraṇaṃ hoti. kocideso lesamatto upādinno, bhikkhunī ca dosaṃ patiṭṭhāti, ayampi bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

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10 yā pana bhikkhunī kupitā anattamanā evaṃ vadeyya: "buddhaṃ paccācikkhāmi dhammaṃ paccācikkhāmi, sanghaṃ paccācikkhāmi, sikkhaṃ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṃ santike brahmacariyaṃ carissāmī"ti. sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye kupitā anattamanā evaṃ avaca ‘buddhaṃ paccācikkhāmi, dhammaṃ paccācikkhāmi, sanghaṃ paccācikkhāmi, sikkhaṃ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṃ santike brahmacariyaṃ carissāmī’ti, abhiramāyye, svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti, evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

11 yā pana bhikkhunī kismiñcideva adhikaraṇe paccākatā kupitā anattamanā evaṃ vadeyya: "chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo"ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye, kismiñcideva adhikaraṇe paccākatā kupitā anattamanā evaṃ avaca ‘chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo’ti, ayyā kho chandāpi gaccheyya, dosāpi gaccheyya, mohāpi gaccheyya, bhayāpi gaccheyyā"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

12 bhikkhuniyo paneva saṃsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisanghassa vihesikā aññamaññissā vajjappaṭicchādikā, tā bhikkhuniyo bhikkhunīhi evamassu vacanīyā: "bhaginiyo kho saṃsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisanghassa vihesikā aññamaññissā vajjappaṭicchādikā, viviccathāyye, vivekaññeva bhaginīnaṃ sangho vaṇṇetī"ti, evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tatheva paggaṇheyyuṃ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyyuṃ, iccetaṃ kusalaṃ, no ce paṭinissajjeyyuṃ, imāpi bhikkhuniyo yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

13 yā pana bhikkhunī evaṃ vadeyya: "saṃsaṭṭhāva, ayye, tumhe viharatha, mā tumhe nānā viharittha, santi sanghe aññāpi bhikkhuniyo evācārā evaṃsaddā evaṃsilokā bhikkhunisanghassa vihesikā aññamaññissā vajjappaṭicchādikā, tā sangho na kiñci āha tumhaññeva sangho uññāya paribhavena akkhantiyā vebhassiyā dubbalyā evamāha: ‘bhaginiyo kho saṃsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisanghassa vihesikā aññamaññissā vajjappaṭicchādikā, viviccathāyye, vivekaññeva bhaginīnaṃ sangho vaṇṇetī"’ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye, evaṃ avaca, saṃsaṭṭhāva ayye tumhe viharatha, mā tumhe nānā viharittha, santi sanghe aññāpi bhikkhuniyo evācārā evaṃsaddā evaṃsilokā bhikkhunisanghassa vihesikā aññamaññissā vajjappaṭicchādikā, tā sangho na kiñci āha, tumhaññeva sangho uññāya paribhavena akkhantiyā vebhassiyā dubbalyā evamāha: ‘bhaginiyo kho saṃsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisanghassa vihesikā aññamaññissā vajjappaṭicchādikā, viviccathāyye, vivekaññeva bhaginīnaṃ sangho vaṇṇetī"’ti, evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

14 yā pana bhikkhunī samaggassa sanghassa bhedāya parakkameyya, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyyā, samaggassa sanghassa bhedāya parakkami, bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha aṭṭhāsi, sametāyyā, sanghena, samaggo hi sangho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

15 tassāyeva kho pana bhikkhuniyā bhikkhuniyo honti anuvattikā vaggavādikā ekā vā dve vā tisso vā, tā evaṃ vadeyyuṃ: "māyyāyo, etaṃ bhikkhuniṃ kiñci avacuttha dhammavādinī cesā bhikkhunī, vinayavādinī cesā bhikkhunī, amhākañcesā bhikkhunī chandañca ruciñca ādāya voharati, jānāti, no bhāsati, amhākampetaṃ khamatī"ti, tā bhikkhuniyo bhikkhunīhi evamassu vacanīyā: "māyyāyo, evaṃ avacuttha, na cesā bhikkhunī dhammavādinī, na cesā bhikkhunī vinayavādinī, māyyānampi sanghabhedo ruccittha, sametāyyānaṃ sanghena, samaggo hi sangho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti, evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tatheva paggaṇheyyuṃ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyyuṃ. iccetaṃ kusalaṃ. no ce paṭinissajjeyyuṃ, imāpi bhikkhuniyo yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

16 bhikkhunī paneva dubbacajātikā hoti uddesapariyāpannesu sikkhāpadesu bhikkhunīhi sahadhammikaṃ vuccamānā attānaṃ avacanīyaṃ karoti: "mā maṃ ayyāyo kiñci avacuttha kalyāṇaṃ vā pāpakaṃ vā, ahampāyyāyo, na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā, viramathāyyāyo, mama vacanāyā"ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyyā, attānaṃ avacanīyaṃ akāsi, vacanīyameva, ayyā, attānaṃ karotu, ayyāpi bhikkhuniyo vadatu sahadhammena, bhikkhuniyopi ayyaṃ vakkhanti sahadhammena, evaṃ saṃvaddhā hi tassa bhagavato parisā yadidaṃ aññamaññavacanena aññamaññavuṭṭhāpanenā"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

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17 bhikkhunī paneva aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati kuladūsikā pāpasamācārā, tassā kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tāya duṭṭhāni dissanti ceva suyyanti ca, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "ayyā, kho kuladūsikā pāpasamācārā, ayyāya kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyyāya, duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyyā imamhā āvāsā, alaṃ te idha vāsenā"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tā bhikkhuniyo evaṃ vadeyya: "chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo, tādisikāya āpattiyā ekaccaṃ pabbājenti ekaccaṃ na pabbājentī"ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyyā, evaṃ avaca, na ca bhikkhuniyo chandagāminiyo, na ca bhikkhuniyo dosagāminiyo , na ca bhikkhuniyo mohagāminiyo, na ca bhikkhuniyo bhayagāminiyo, ayyā kho kuladūsikā pāpasamācārā, ayyāya kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyyāya duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyyā, imamhā āvāsā alaṃ te idha vāsenā"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṃ dhammaṃ āpannā nissāraṇīyaṃ sanghādisesaṃ.

uddiṭṭhā kho ayyāyo sattarasa sanghādisesā dhammā nava paṭhamāpattikā, aṭṭha yāvatatiyakā, yesaṃ bhikkhunī aññataraṃ vā aññataraṃ vā āpajjati, tāya bhikkhuniyā ubhatosanghe pakkhamānattaṃ caritabbaṃ. ciṇṇamānattā bhikkhunī yattha siyā vīsatigaṇo bhikkhunisangho, tattha sā bhikkhunī abbhetabbā. ekāyapi ce ūno vīsatigaṇo bhikkhunisangho taṃ bhikkhuniṃ abbheyya, sā ca bhikkhunī anabbhitā, tā ca bhikkhuniyo gārayhā, ayaṃ tattha sāmīci. tatthāyyāyo pucchāmi, kaccittha parisuddhā, dutiyampi, pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

sanghādiseso niṭṭhito.

nissaggiya pācittiyā

ime kho panāyyāyo tiṃsa nissaggiyā pācittiyā dhammā uddesaṃ āgacchanti.

1 yā pana bhikkhunī pattasannicayaṃ kareyya, nissaggiyaṃ pācittiyaṃ.

2 yā pana bhikkhunī akālacīvaraṃ "kālacīvara"nti adhiṭṭhahitvā bhājāpeyya, nissaggiyaṃ pācittiyaṃ.

3 yā pana bhikkhunī bhikkhuniyā saddhiṃ cīvaraṃ parivattetvā sā pacchā evaṃ vadeyya: "handāyye, tuyhaṃ cīvaraṃ, āhara metaṃ cīvaraṃ, yaṃ tuyhaṃ tuyhamevetaṃ, yaṃ mayhaṃ mayhamevetaṃ, āhara metaṃ cīvaraṃ, sakaṃ paccāharā"ti acchindeyya vā acchindāpeyya vā, nissaggiyaṃ pācittiyaṃ.

4 yā pana bhikkhunī aññaṃ viññāpetvā aññaṃ viññāpeyya, nissaggiyaṃ pācittiyaṃ.

5 yā pana bhikkhunī aññaṃ cetāpetvā aññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

6 yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena sanghikena aññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

7 yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena sanghikena saññācikena aññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

8 yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena mahājanikena aññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

9 yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena mahājanikena saññācikena aññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

10 yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ.

pattavaggo paṭhamo.

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11 garupāvuraṇaṃ pana bhikkhuniyā cetāpentiyā catukkaṃsaparamaṃ cetāpetabbaṃ. tato ce uttari cetāpeyya, nissaggiyaṃ pācittiyaṃ.

12 lahupāvuraṇaṃ pana bhikkhuniyā cetāpentiyā aḍḍhateyyakaṃsaparamaṃ cetāpetabbaṃ. tato ce uttari cetāpeyya, nissaggiyaṃ pācittiyaṃ.

13 niṭṭhitacīvarasmiṃ bhikkhuniyā ubbhatasmiṃ kathine dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ. taṃ atikkāmentiyā, nissaggiyaṃ pācittiyaṃ.

14 niṭṭhitacīvarasmiṃ bhikkhuniyā ubbhatasmiṃ kathine ekarattampi ce bhikkhunī ticīvarena vippavaseyya, aññatra bhikkhunisammutiyā nissaggiyaṃ pācittiyaṃ.

15 niṭṭhitacīvarasmiṃ bhikkhuniyā ubbhatasmiṃ kathine bhikkhuniyā paneva akālacīvaraṃ uppajjeyya, ākankhamānāya bhikkhuniyā paṭiggahetabbaṃ, paṭiggahetvā khippameva kāretabbaṃ, no cassa pāripūri, māsaparamaṃ tāya bhikkhuniyā taṃ cīvaraṃ nikkhipitabbaṃ ūnassa pāripūriyā satiyā paccāsāya. tato ce uttari nikkhipeyya satiyāpi paccāsāya, nissaggiyaṃ pācittiyaṃ.

16 yā pana bhikkhunī aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpeyya aññatra samayā, nissaggiyaṃ pācittiyaṃ. tatthāyaṃ samayo acchinnacīvarā vā hoti bhikkhunī, naṭṭhacīvarā vā, ayaṃ tattha samayo.

17 tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṃ pavāreyya, santaruttaraparamaṃ tāya bhikkhuniyā tato cīvaraṃ sāditabbaṃ. tato ce uttari sādiyeyya, nissaggiyaṃ pācittiyaṃ.

18 bhikkhuniṃ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṃ upakkhaṭaṃ hoti: "iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuniṃ cīvarena acchādessāmī"ti. tatra cesā bhikkhunī pubbe appavāritā upasankamitvā cīvare vikappaṃ āpajjeyya: "sādhu vata, maṃ āyasmā iminā cīvaracetāpannena evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādehī"ti kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ.

19 bhikkhuniṃ paneva uddissa ubhinnaṃ aññātakānaṃ gahapatīnaṃ vā gahapatānīnaṃ vā paccekacīvaracetāpannāni upakkhaṭāni honti: "imehi mayaṃ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṃ bhikkhuniṃ cīvarehi acchādessāmā"ti. tatra cesā bhikkhūnī pubbe appavāritā upasankamitvā cīvare vikappaṃ āpajjeyya: "sādhu vata maṃ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādetha ubhova santā ekenā"ti kalyāṇakamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ.

20 bhikkhuniṃ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṃ pahiṇeyya: "iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuniṃ cīvarena acchādehī"ti. so ce dūto taṃ bhikkhuniṃ upasankamitvā evaṃ vadeyya: "idaṃ kho, ayye, ayyaṃ uddissa cīvaracetāpannaṃ ābhataṃ, paṭiggaṇhātāyyā cīvaracetāpanna"nti. tāya bhikkhuniyā so dūto evamassa vacanīyo: "na kho mayaṃ, āvuso, cīvaracetāpannaṃ paṭiggaṇhāma, cīvarañca kho mayaṃ paṭiggaṇhāma kālena kappiya"nti. so ce dūto taṃ bhikkhuniṃ evaṃ vadeyya: "atthi panāyyāya, koci veyyāvaccakaro"ti, cīvaratthikāya, bhikkhave, bhikkhuniyā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā: "eso kho, āvuso, bhikkhunīnaṃ veyyāvaccakaro"ti. so ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuniṃ upasankamitvā evaṃ vadeyya: "yaṃ kho, ayye, ayyā veyyāvaccakaraṃ niddisi, saññatto so mayā, upasankamatāyyā kālena, cīvarena taṃ acchādessatī"ti. cīvaratthikāya, bhikkhave, bhikkhuniyā veyyāvaccakaro upasankamitvā dvattikkhattuṃ codetabbo sāretabbo: "attho me, āvuso, cīvarenā"ti, dvattikkhattuṃ codayamānā sārayamānā taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ, no ce abhinipphādeyya, catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtāya uddissa ṭhātabbaṃ, catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtā uddissa tiṭṭhamānā taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusalaṃ. tato ce uttari vāyamamānā taṃ cīvaraṃ abhinipphādeyya, nissaggiyaṃ pācittiyaṃ. no ce abhinipphādeyya, yatassā cīvaracetāpannaṃ ābhataṃ, tattha sāmaṃ vā gantabbaṃ, dūto vā pāhetabbo: "yaṃ kho tumhe āyasmanto bhikkhuniṃ uddissa cīvaracetāpannaṃ pahiṇittha, na taṃ tassā bhikkhuniyā kiñci atthaṃ anubhoti, yuñjantāyasmanto sakaṃ, mā vo sakaṃ vinassā"ti, ayaṃ tattha sāmīci.

cīvaravaggo dutiyo.

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21 yā pana bhikkhunī jātarūparajataṃ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya, nissaggiyaṃ pācittiyaṃ.

22 yā pana bhikkhunī nānappakārakaṃ rūpiyasaṃvohāraṃ samāpajjeyya, nissaggiyaṃ pācittiyaṃ.

23 yā pana bhikkhunī nānappakārakaṃ kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiyaṃ.

24 yā pana bhikkhunī ūnapañcabandhanena pattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ. tāya bhikkhuniyā so patto bhikkhuniparisāya nissajjitabbo, yo ca tassā bhikkhuniparisāya pattapariyanto, so tassā bhikkhuniyā padātabbo: "ayaṃ te bhikkhuni patto yāvabhedanāya dhāretabbo"ti, ayaṃ tattha sāmīci.

25 yāni kho pana tāni gilānānaṃ bhikkhunīnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ: sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni. taṃ atikkāmentiyā, nissaggiyaṃ pācittiyaṃ.

26 yā pana bhikkhunī bhikkhuniyā sāmaṃ cīvaraṃ datvā kupitā anattamanā acchindeyya vā acchindāpeyya vā, nissaggiyaṃ pācittiyaṃ.

27 yā pana bhikkhunī sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpeyya, nissaggiyaṃ pācittiyaṃ.

28 bhikkhuniṃ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya, tatra cesā bhikkhunī pubbe appavāritā tantavāye upasankamitvā cīvare vikappaṃ āpajjeyya: "idaṃ kho āvuso cīvaraṃ maṃ uddissa viyyati, āyatañca karotha, vitthatañca appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha, appeva nāma mayampi āyasmantānaṃ kiñcimattaṃ anupadajjeyyāmā"ti, evañca sā bhikkhunī vatvā kiñcimattaṃ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṃ pācittiyaṃ.

29 dasāhānāgataṃ kattikatemāsikapuṇṇamaṃ bhikkhuniyā paneva accekacīvaraṃ uppajjeyya, accekaṃ maññamānāya bhikkhuniyā paṭiggahetabbaṃ, paṭiggahetvā yāva cīvarakālasamayaṃ nikkhipitabbaṃ. tato ce uttari nikkhipeyya, nissaggiyaṃ pācittiyaṃ.

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30 yā pana bhikkhunī jānaṃ sanghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, nissaggiyaṃ pācittiyaṃ.

pattavaggo tatiyo.

uddiṭṭhā kho, ayyāyo, tiṃsa nissaggiyā pācittiyā dhammā. tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

nissaggiyapācittiyā niṭṭhitā.

suddhapācittiyā

ime kho panāyyāyo, chasaṭṭhisatā pācittiyā dhammā uddesaṃ āgacchanti.

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1 yā pana bhikkhunī lasuṇaṃ khādeyya pācittiyaṃ.

2 yā pana bhikkhunī sambādhe lomaṃ saṃharāpeyya, pācittiyaṃ.

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3 talaghātake pācittiyaṃ.

4 jatumaṭṭhake pācittiyaṃ.

5 udakasuddhikaṃ pana bhikkhuniyā ādiyamānāya dvangulapabbaparamaṃ ādātabbaṃ. taṃ atikkāmentiyā pācittiyaṃ.

6 yā pana bhikkhunī bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyya, pācittiyaṃ.

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7 yā pana bhikkhunī āmakadhaññaṃ viññatvā vā viññāpetvā vā bhajjitvā vā bhajjāpetvā vā koṭṭetvā vā koṭṭāpetvā vā pacitvā vā pacāpetvā vā bhuñjeyya, pācittiyaṃ.

8 yā pana bhikkhunī uccāraṃ vā passāvaṃ vā sankāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā, pācittiyaṃ.

9 yā pana bhikkhunī uccāraṃ vā passāvaṃ vā sankāraṃ vā vighāsaṃ vā harite chaḍḍeyya vā chaḍḍāpeyya vā, pācittiyaṃ.

10 yā pana bhikkhunī naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya, pācittiyaṃ.

lasuṇavaggo paṭhamo.

rattandhakāravaggo

11 yā pana bhikkhunī rattandhakāre appadīpe purisena saddhiṃ ekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṃ.

12 yā pana bhikkhunī paṭicchanne okāse purisena saddhiṃ ekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṃ.

13 yā pana bhikkhunī ajjhokāse purisena saddhiṃ ekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṃ.

14 yā pana bhikkhunī rathikāya vā byūhe vā singhāṭake vā purisena saddhiṃ ekenekā santiṭṭheyya vā sallapeyya vā nikaṇṇikaṃ vā jappeyya dutiyikaṃ vā bhikkhuniṃ uyyojeyya, pācittiyaṃ.

15 yā pana bhikkhunī purebhattaṃ kulāni upasankamitvā āsane nisīditvā sāmike anāpucchā pakkameyya, pācittiyaṃ.

16 yā pana bhikkhunī pacchābhattaṃ kulāni upasankamitvā sāmike anāpucchā āsane abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṃ.

17 yā pana bhikkhunī vikāle kulāni upasankamitvā sāmike anāpucchā seyyaṃ santharitvā vā santharāpetvā vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṃ.

18 yā pana bhikkhunī duggahitena dūpadhāritena paraṃ ujjhāpeyya, pācittiyaṃ.

19 yā pana bhikkhunī attānaṃ vā paraṃ vā nirayena vā brahmacariyena vā abhisapeyya, pācittiyaṃ.

20 yā pana bhikkhunī attānaṃ vadhitvā vadhitvā rodeyya, pācittiyaṃ.

rattandhakāravaggo dutiyo.

naggavaggo

21 yā pana bhikkhunī naggā nahāyeyya, pācittiyaṃ.

22 udakasāṭikaṃ pana bhikkhuniyā kārayamānāya pamāṇikā kāretabbā, tatridaṃ pamāṇaṃ , dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṃ dve vidatthiyo. taṃ atikkāmentiyā chedanakaṃ pācittiyaṃ.

23 yā pana bhikkhunī bhikkhuniyā cīvaraṃ visibbetvā vā visibbāpetvā vā sā pacchā anantarāyikinī neva sibbeyya, na sibbāpanāya ussukkaṃ kareyya aññatra catūhapañcāhā, pācittiyaṃ.

24 yā pana bhikkhunī pañcāhikaṃ sanghāṭicāraṃ atikkāmeyya, pācittiyaṃ.

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25 yā pana bhikkhunī cīvarasankamanīyaṃ dhāreyya, pācittiyaṃ.

26 yā pana bhikkhunī gaṇassa cīvaralābhaṃ antarāyaṃ kareyya, pācittiyaṃ.

27 yā pana bhikkhunī dhammikaṃ cīvaravibhangaṃ paṭibāheyya, pācittiyaṃ.

28 yā pana bhikkhunī agārikassa vā paribbājakassa vā paribbājikāya vā samaṇacīvaraṃ dadeyya, pācittiyaṃ.

29 yā pana bhikkhunī dubbalacīvarapaccāsāya cīvarakālasamayaṃ atikkāmeyya, pācittiyaṃ.

30 yā pana bhikkhunī dhammikaṃ kathinuddhāraṃ paṭibāheyya, pācittiyaṃ.

naggavaggo tatiyo.

tuvaṭṭavaggo

31 yā pana bhikkhuniyo dve ekamañce tuvaṭṭeyyuṃ, pācittiyaṃ.

32 yā pana bhikkhuniyo dve ekattharaṇapāvuraṇā tuvaṭṭeyyuṃ, pācittiyaṃ.

33 yā pana bhikkhunī bhikkhuniyā sañcicca aphāsuṃ kareyya, pācittiyaṃ.

34 yā pana bhikkhunī dukkhitaṃ sahajīviniṃ neva upaṭṭhaheyya, na upaṭṭhāpanāya ussukkaṃ kareyya, pācittiyaṃ.

35 yā pana bhikkhunī bhikkhuniyā upassayaṃ datvā kupitā anattamanā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṃ.

36 yā pana bhikkhunī saṃsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye, saṃsaṭṭhā vihari gahapatināpi gahapatiputtenāpi, viviccāyye, vivekaññeva bhaginiyā sangho vaṇṇetī"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. no ce paṭinissajjeyya, pācittiyaṃ.

37 yā pana bhikkhunī antoraṭṭhe sāsankasammate sappaṭibhaye asatthikā cārikaṃ careyya, pācittiyaṃ.

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38 yā pana bhikkhunī tiroraṭṭhe sāsankasammate sappaṭibhaye asatthikā cārikaṃ careyya, pācittiyaṃ.

39 yā pana bhikkhunī antovassaṃ cārikaṃ careyya, pācittiyaṃ.

40 yā pana bhikkhunī vassaṃvuṭṭhā cārikaṃ na pakkameyya antamaso chappañcayojanānipi, pācittiyaṃ.

tuvaṭṭavaggo catuttho.

cittāgāravaggo

41 yā pana bhikkhunī rājāgāraṃ vā cittāgāraṃ vā ārāmaṃ vā uyyānaṃ vā pokkharaṇiṃ vā dassanāya gaccheyya, pācittiyaṃ.

42 yā pana bhikkhunī āsandiṃ vā pallankaṃ vā paribhuñjeyya, pācittiyaṃ.

43 yā pana bhikkhunī suttaṃ kanteyya, pācittiyaṃ.

44 yā pana bhikkhunī gihiveyyāvaccaṃ kareyya, pācittiyaṃ.

45 yā pana bhikkhunī bhikkhuniyā: "ehāyye, imaṃ adhikaraṇaṃ vūpasamehī"ti vuccamānā: "sādhū"ti paṭissuṇitvā sā pacchā anantarāyikinī neva vūpasameyya, na vūpasamāya ussukkaṃ kareyya, pācittiyaṃ.

46 yā pana bhikkhunī agārikassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiyaṃ.

47 yā pana bhikkhunī āvasathacīvaraṃ anissajjetvā paribhuñjeyya, pācittiyaṃ.

48 yā pana bhikkhunī āvasathaṃ anissajjitvā cārikaṃ pakkameyya, pācittiyaṃ.

49 yā pana bhikkhunī tiracchānavijjaṃ pariyāpuṇeyya, pācittiyaṃ.

50 yā pana bhikkhunī tiracchānavijjaṃ vāceyya, pācittiyaṃ.

cittāgāravaggo pañcamo.

ārāmavaggo

51 yā pana bhikkhunī jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyya, pācittiyaṃ.

52 yā pana bhikkhunī bhikkhuṃ akkoseyya vā paribhāseyya vā, pācittiyaṃ.

53 yā pana bhikkhunī caṇḍīkatā gaṇaṃ paribhāseyya, pācittiyaṃ.

54 yā pana bhikkhunī nimantitā vā pavāritā vā khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.

55 yā pana bhikkhunī kulamaccharinī assa, pācittiyaṃ.

56 yā pana bhikkhunī abhikkhuke āvāse vassaṃ vaseyya, pācittiyaṃ.

57 yā pana bhikkhunī vassaṃvuṭṭhā ubhatosanghe tīhi ṭhānehi na pavāreyya diṭṭhena vā sutena vā parisankāya vā, pācittiyaṃ.

58 yā pana bhikkhunī ovādāya vā saṃvāsāya vā na gaccheyya, pācittiyaṃ.

59 anvaddhamāsaṃ bhikkhuniyā bhikkhusanghato dve dhammā paccāsīsitabbā uposathapucchakañca ovādūpasankamanañca. taṃ atikkāmentiyā pācittiyaṃ.

60 yā pana bhikkhunī pasākhe jātaṃ gaṇḍaṃ vā rudhitaṃ vā anapaloketvā sanghaṃ vā gaṇaṃ vā purisena saddhiṃ ekenekā bhedāpeyya vā phālāpeyya vā dhovāpeyya vā ālimpāpeyya vā bandhāpeyya vā mocāpeyya vā, pācittiyaṃ.

ārāmavaggo chaṭṭho.

gabbhinivaggo

61 yā pana bhikkhunī gabbhiniṃ vuṭṭhāpeyya, pācittiyaṃ.

62 yā pana bhikkhunī pāyantiṃ vuṭṭhāpeyya, pācittiyaṃ.

63 yā pana bhikkhunī dve vassāni chasu dhammesu asikkhitasikkhaṃ sikkhamānaṃ vuṭṭhāpeyya, pācittiyaṃ.

64 yā pana bhikkhunī dve vassāni chasu dhammesu sikkhitasikkhaṃ sikkhamānaṃ sanghena asammataṃ vuṭṭhāpeyya, pācittiyaṃ.

65 yā pana bhikkhunī ūnadvādasavassaṃ gihigataṃ vuṭṭhāpeyya, pācittiyaṃ.

66 yā pana bhikkhunī paripuṇṇadvādasavassaṃ gihigataṃ dve vassāni chasu dhammesu asikkhitasikkhaṃ vuṭṭhāpeyya, pācittiyaṃ.

67 yā pana bhikkhunī paripuṇṇadvādasavassaṃ gihigataṃ dve vassāni chasu dhammesu sikkhitasikkhaṃ sanghena asammataṃ vuṭṭhāpeyya, pācittiyaṃ.

68 yā pana bhikkhunī sahajīviniṃ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya na anuggaṇhāpeyya, pācittiyaṃ.

69 yā pana bhikkhunī vuṭṭhāpitaṃ pavattiniṃ dve vassāni nānubandheyya, pācittiyaṃ.

70 yā pana bhikkhunī sahajīviniṃ vuṭṭhāpetvā neva vūpakāseyya na vūpakāsāpeyya antamaso chappañcayojanānipi, pācittiyaṃ.

gabbhinivaggo sattamo.

kumāribhūtavaggo

71 yā pana bhikkhunī ūnavīsativassaṃ kumāribhūtaṃ vuṭṭhāpeyya, pācittiyaṃ.

72 yā pana bhikkhunī paripuṇṇavīsativassaṃ kumāribhūtaṃ dve vassāni chasu dhammesu asikkhitasikkhaṃ vuṭṭhāpeyya, pācittiyaṃ.

73 yā pana bhikkhunī paripuṇṇavīsativassaṃ kumāribhūtaṃ dve vassāni chasu dhammesu sikkhitasikkhaṃ sanghena asammataṃ vuṭṭhāpeyya, pācittiyaṃ.

74 yā pana bhikkhunī ūnadvādasavassā vuṭṭhāpeyya, pācittiyaṃ.

75 yā pana bhikkhunī paripuṇṇadvādasavassā sanghena asammatā vuṭṭhāpeyya, pācittiyaṃ.

76 yā pana bhikkhunī, "alaṃ tāva te, ayye, vuṭṭhāpitenā"ti vuccamānā, "sādhū"ti paṭissuṇitvā sā pacchā khiyyanadhammaṃ āpajjeyya, pācittiyaṃ.

77 yā pana bhikkhunī sikkhamānaṃ, "sace me tvaṃ, ayye, cīvaraṃ dassasi, evāhaṃ taṃ vuṭṭhāpessāmī"ti vatvā sā pacchā anantarāyikinī neva vuṭṭhāpeyya, na vuṭṭhāpanāya ussukkaṃ kareyya, pācittiyaṃ.

78 yā pana bhikkhunī sikkhamānaṃ, "sace maṃ tvaṃ, ayye, dve vassāni anubandhissasi, evāhaṃ taṃ vuṭṭhāpessāmī"ti vatvā sā pacchā anantarāyikinī neva vuṭṭhāpeyya, na vuṭṭhāpanāya ussukkaṃ kareyya, pācittiyaṃ.

79 yā pana bhikkhunī purisasaṃsaṭṭhaṃ kumārakasaṃsaṭṭhaṃ caṇḍiṃ sokāvāsaṃ sikkhamānaṃ vuṭṭhāpeyya, pācittiyaṃ.

80 yā pana bhikkhunī mātāpitūhi vā sāmikena vā ananuññātaṃ sikkhamānaṃ vuṭṭhāpeyya, pācittiyaṃ.

81 yā pana bhikkhunī pārivāsikachandadānena sikkhamānaṃ vuṭṭhāpeyya, pācittiyaṃ.

82 yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya, pācittiyaṃ.

83 yā pana bhikkhunī ekaṃ vassaṃ dve vuṭṭhāpeyya, pācittiyaṃ.

kumāribhūtavaggo aṭṭhamo.

chattupāhanavaggo

84 yā pana bhikkhunī agilānā chattupāhanaṃ dhāreyya, pācittiyaṃ.

85 yā pana bhikkhunī agilānā yānena yāyeyya, pācittiyaṃ.

86 yā pana bhikkhunī sanghāṇiṃ dhāreyya, pācittiyaṃ.

87 yā pana bhikkhunī itthālankāraṃ dhāreyya, pācittiyaṃ.

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88 yā pana bhikkhunī gandhavaṇṇakena nahāyeyya, pācittiyaṃ.

89 yā pana bhikkhunī vāsitakena piññākena nahāyeyya, pācittiyaṃ.

90 yā pana bhikkhunī bhikkhuniyā ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṃ.

91 yā pana bhikkhunī sikkhamānāya ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṃ.

92 yā pana bhikkhunī sāmaṇeriyā ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṃ.

93 yā pana bhikkhunī gihiniyā ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṃ.

94 yā pana bhikkhunī bhikkhussa purato anāpucchā āsane nisīdeyya, pācittiyaṃ.

95 yā pana bhikkhunī anokāsakataṃ bhikkhuṃ pañhaṃ puccheyya, pācittiyaṃ.

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96 yā pana bhikkhunī asaṃkaccikā gāmaṃ paviseyya, pācittiyaṃ.

chattupāhanavaggo navamo.

musāvādavaggo

97 sampajānamusāvāde pācittiyaṃ.

98 omasavāde pācittiyaṃ.

99 bhikkhunipesuññe pācittiyaṃ.

100 yā pana bhikkhunī anupasampannaṃ padaso dhammaṃ vāceyya, pācittiyaṃ.

101 yā pana bhikkhunī anupasampannāya uttaridirattatirattaṃ sahaseyyaṃ kappeyya, pācittiyaṃ.

102 yā pana bhikkhunī purisena sahaseyyaṃ kappeyya, pācittiyaṃ.

103 yā pana bhikkhunī purisassa uttarichappañcavācāhi dhammaṃ deseyya aññatra viññunā itthiviggahena, pācittiyaṃ.

104 yā pana bhikkhunī anupasampannāya uttarimanussadhammaṃ āroceyya, bhūtasmiṃ pācittiyaṃ.

105 yā pana bhikkhunī bhikkhuniyā duṭṭhullaṃ āpattiṃ anupasampannāya āroceyya aññatra bhikkhunisammutiyā, pācittiyaṃ.

106 yā pana bhikkhunī pathaviṃ khaṇeyya vā khaṇāpeyya vā, pācittiyaṃ.

musāvādavaggo dasamo.

bhūtagāmavaggo

107 bhūtagāmapātabyatāya pācittiyaṃ.

108 aññavādake, vihesake pācittiyaṃ.

109 ujjhāpanake, khiyyanake pācittiyaṃ.

110 yā pana bhikkhunī sanghikaṃ mañcaṃ vā pīṭhaṃ vā bhisiṃ vā kocchaṃ vā ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamantī neva uddhareyya, na uddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiyaṃ.

111 yā pana bhikkhunī sanghike vihāre seyyaṃ santharitvā vā santharāpetvā vā taṃ pakkamantī neva uddhareyya, na uddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiyaṃ.

112 yā pana bhikkhunī sanghike vihāre jānaṃ pubbupagataṃ bhikkhuniṃ anupakhajja seyyaṃ kappeyya, "yassā sambādho bhavissati, sā pakkamissatī"ti etadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.

113 yā pana bhikkhunī bhikkhuniṃ kupitā anattamanā sanghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṃ.

114 yā pana bhikkhunī sanghike vihāre uparivehāsakuṭiyā āhaccapādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṃ.

115 mahallakaṃ pana bhikkhuniyā vihāraṃ kārayamānāya yāva dvārakosā aggaḷaṭṭhapanāya, ālokasandhiparikammāya dvatticchadanassa pariyāyaṃ appaharite ṭhitāya adhiṭṭhātabbaṃ. tato ce uttari appaharitepi ṭhitā adhiṭṭhaheyya, pācittiyaṃ.

116 yā pana bhikkhunī jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, pācittiyaṃ.

bhūtagāmavaggo ekādasamo.

bhojanavaggo

117 agilānāya bhikkhuniyā eko āvasathapiṇḍo bhuñjitabbo. tato ce uttari bhuñjeyya, pācittiyaṃ.

118 gaṇabhojane aññatra samayā pācittiyaṃ. tatthāyaṃ samayo, gilānasamayo, cīvaradānasamayo , cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo, ayaṃ tattha samayo.

119 bhikkhuniṃ paneva kulaṃ upagataṃ pūvehi vā manthehi vā abhihaṭṭhuṃ pavāreyya, ākankhamānāya bhikkhuniyā dvattipattapūrā paṭiggahetabbā. tato ce uttari paṭiggaṇheyya, pācittiyaṃ. dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhunīhi saddhiṃ saṃvibhajitabbaṃ, ayaṃ tattha sāmīci.

120 yā pana bhikkhunī vikāle khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.

121 yā pana bhikkhunī sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.

122 yā pana bhikkhunī adinnaṃ mukhadvāraṃ āhāraṃ āhareyya aññatra udakadantaponā, pācittiyaṃ.

123 yā pana bhikkhunī bhikkhuniṃ, "ehāyye, gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā"ti tassā dāpetvā vā adāpetvā vā uyyojeyya, "gacchāyye, na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti, ekikāya me kathā vā nisajjā vā phāsu hotī"ti etadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.

124 yā pana bhikkhunī sabhojane kule anupakhajja nisajjaṃ kappeyya, pācittiyaṃ.

125 yā pana bhikkhunī purisena saddhiṃ raho paṭicchanne āsane nisajjaṃ kappeyya, pācittiyaṃ.

126 yā pana bhikkhunī purisena saddhiṃ ekenekā raho nisajjaṃ kappeyya, pācittiyaṃ.

bhojanavaggo dvādasamo.

cārittavaggo

127 yā pana bhikkhunī nimantitā sabhattā samānā santiṃ bhikkhuniṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya aññatra samayā, pācittiyaṃ. tatthāyaṃ samayo, cīvaradānasamayo, cīvarakārasamayo, ayaṃ tattha samayo.

128 agilānāya bhikkhuniyā catumāsappaccayapavāraṇā sāditabbā aññatra punapavāraṇāya, aññatra niccapavāraṇāya. tato ce uttari sādiyeyya, pācittiyaṃ.

129 yā pana bhikkhunī uyyuttaṃ senaṃ dassanāya gaccheyya aññatra tathārūpappaccayā, pācittiyaṃ.

130 siyā ca tassā bhikkhuniyā kocideva paccayo senaṃ gamanāya, dirattatirattaṃ tāya bhikkhuniyā senāya vasitabbaṃ. tato ce uttari vaseyya, pācittiyaṃ.

131 dirattatirattaṃ ce bhikkhunī senāya vasamānā uyyodhikaṃ vā balaggaṃ vā senābyūhaṃ vā anīkadassanaṃ vā gaccheyya, pācittiyaṃ.

132 surāmerayapāne pācittiyaṃ.

133 angulipatodake pācittiyaṃ.

134 udake hasadhamme pācittiyaṃ.

135 anādariye pācittiyaṃ.

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136 yā pana bhikkhunī bhikkhuniṃ bhiṃsāpeyya, pācittiyaṃ.

cārittavaggo terasamo.

jotivaggo

137 yā pana bhikkhunī agilānā visibbanāpekkhā jotiṃ samādaheyya vā samādahāpeyya vā aññatra tathārūpappaccayā, pācittiyaṃ.

138 yā pana bhikkhunī orenaddhamāsaṃ nahāyeyya aññatra samayā, pācittiyaṃ. tatthāyaṃ samayo "diyaḍḍho māso seso gimhāna"nti "vassānassa paṭhamo māso" iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo, vātavuṭṭhisamayo, ayaṃ tattha samayo.

139 navaṃ pana bhikkhuniyā cīvaralābhāya tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃ ādātabbaṃ nīlaṃ vā kaddamaṃ vā kāḷasāmaṃ vā. anādā ce bhikkhunī tiṇṇaṃ dubbaṇṇakaraṇānaṃ aññataraṃ dubbaṇṇakaraṇaṃ navaṃ cīvaraṃ paribhuñjeyya, pācittiyaṃ.

140 yā pana bhikkhunī bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṃ cīvaraṃ vikappetvā apaccuddhāraṇaṃ paribhuñjeyya, pācittiyaṃ.

141 yā pana bhikkhunī bhikkhuniyā pattaṃ vā cīvaraṃ vā nisīdanaṃ vā sūcigharaṃ vā kāyabandhanaṃ vā apanidheyya vā apanidhāpeyya vā antamaso hasāpekkhāpi, pācittiyaṃ.

142 yā pana bhikkhunī sañcicca pāṇaṃ jīvitā voropeyya, pācittiyaṃ.

143 yā pana bhikkhunī jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya, pācittiyaṃ.

144 yā pana bhikkhunī jānaṃ yathādhammaṃ nihatādhikaraṇaṃ punakammāya ukkoṭeyya, pācittiyaṃ.

145 yā pana bhikkhunī jānaṃ theyyasatthena saddhiṃ saṃvidhāya ekaddhānamaggaṃ paṭipajjeyya antamaso gāmantarampi, pācittiyaṃ.

146 yā pana bhikkhunī evaṃ vadeyya: "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā"ti. sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāyye antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā"ti. evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya. yāvatatiyañce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. no ce paṭinissajjeyya, pācittiyaṃ.

jotivaggo cuddasamo.

diṭṭhivaggo

147 yā pana bhikkhunī jānaṃ tathāvādiniyā bhikkhuniyā akaṭānudhammāya taṃ diṭṭhiṃ appaṭinissaṭṭhāya saddhiṃ sambhuñjeyya vā, saṃvaseyya vā, saha vā seyyaṃ kappeyya, pācittiyaṃ.

148 samaṇuddesāpi ce evaṃ vadeyya: "tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā"ti. sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: "māyye, samaṇuddese evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya, anekapariyāyenāyye, samaṇuddese antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā"ti. evañca sā samaṇuddesā bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: "ajjatagge te, ayye, samaṇuddese na ceva so bhagavā satthā apadisitabbo, yampi caññā samaṇuddesā labhanti bhikkhunīhi saddhiṃ dirattatirattaṃ sahaseyyaṃ, sāpi te natthi, cara pire, vinassā"ti. yā pana bhikkhunī jānaṃ tathānāsitaṃ samaṇuddesaṃ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṃ kappeyya, pācittiyaṃ.

149 yā pana bhikkhunī bhikkhunīhi sahadhammikaṃ vuccamānā evaṃ vadeyya: "na tāvāhaṃ, ayye, etasmiṃ sikkhāpade sikkhissāmi, yāva na aññaṃ bhikkhuniṃ byattaṃ vinayadharaṃ paripucchāmī"ti, pācittiyaṃ. sikkhamānāya, bhikkhave, bhikkhuniyā aññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ, ayaṃ tattha sāmīci.

150 yā pana bhikkhunī pātimokkhe uddissamāne evaṃ vadeyya: "kiṃ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṃvattantī"ti, sikkhāpadavivaṇṇake pācittiyaṃ.

151 yā pana bhikkhunī anvaddhamāsaṃ pātimokkhe uddissamāne evaṃ vadeyya: "idāneva kho ahaṃ, ayye, jānāmi ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṃ uddesaṃ āgacchatī"ti, tañce bhikkhuniṃ aññā bhikkhuniyo jāneyyuṃ nisinnapubbaṃ imāya bhikkhuniyā dvattikkhattuṃ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassā bhikkhuniyā aññāṇakena mutti atthi, yañca tattha āpattiṃ āpannā, tañca yathādhammo kāretabbo, uttari cassā moho āropetabbo: "tassā te, ayye, alābhā, tassā te dulladdhaṃ, yaṃ tvaṃ pātimokkhe uddissamāne na sādhukaṃ aṭṭhiṃ katvā manasi karosī"ti, idaṃ tasmiṃ mohanake pācittiyaṃ.

152 yā pana bhikkhunī bhikkhuniyā kupitā anattamanā pahāraṃ dadeyya, pācittiyaṃ.

153 yā pana bhikkhunī bhikkhuniyā kupitā anattamanā talasattikaṃ uggireyya, pācittiyaṃ.

154 yā pana bhikkhunī bhikkhuniṃ amūlakena sanghādisesena anuddhaṃseyya, pācittiyaṃ.

155 yā pana bhikkhunī bhikkhuniyā sañcicca kukkuccaṃ upadaheyya, "itissā muhuttampi aphāsu bhavissatī"ti etadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.

156 yā pana bhikkhunī bhikkhunīnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ tiṭṭheyya, "yaṃ imā bhaṇissanti, taṃ sossāmī"ti etadeva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.

diṭṭhivaggo pannarasamo.

dhammikavaggo

157 yā pana bhikkhunī dhammikānaṃ kammānaṃ chandaṃ datvā pacchā khīyanadhammaṃ āpajjeyya, pācittiyaṃ.

158 yā pana bhikkhunī sanghe vinicchayakathāya vattamānāya chandaṃ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṃ.

159 yā pana bhikkhunī samaggena sanghena cīvaraṃ datvā pacchā khīyanadhammaṃ āpajjeyya, "yathāsanthutaṃ bhikkhuniyo sanghikaṃ lābhaṃ pariṇāmentī"ti, pācittiyaṃ.

160 yā pana bhikkhunī jānaṃ sanghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, pācittiyaṃ.

161 yā pana bhikkhunī ratanaṃ vā ratanasammataṃ vā aññatra ajjhārāmā vā ajjhāvasathā vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. ratanaṃ vā pana bhikkhuniyā ratanasammataṃ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṃ, "yassa bhavissati, so harissatī"ti, ayaṃ tattha sāmīci.

162 yā pana bhikkhunī aṭṭhimayaṃ vā dantamayaṃ vā visāṇamayaṃ vā sūcigharaṃ kārāpeyya, bhedanakaṃ pācittiyaṃ.

163 navaṃ pana bhikkhuniyā mañcaṃ vā pīṭhaṃ vā kārayamānāya aṭṭhangulapādakaṃ kāretabbaṃ sugatangulena aññatra heṭṭhimāya aṭaniyā. taṃ atikkāmentiyā chedanakaṃ pācittiyaṃ.

164 yā pana bhikkhunī mañcaṃ vā pīṭhaṃ vā tūlonaddhaṃ kārāpeyya, uddālanakaṃ pācittiyaṃ.

165 kaṇḍuppaṭicchādiṃ pana bhikkhuniyā kārayamānāya pamāṇikā kāretabbā, tatridaṃ pamāṇaṃ, dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṃ dve vidatthiyo. taṃ atikkāmentiyā chedanakaṃ pācittiyaṃ.

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166 yā pana bhikkhunī sugatacīvarappamāṇaṃ cīvaraṃ kārāpeyya, atirekaṃ vā, chedanakaṃ pācittiyaṃ. tatridaṃ sugatassa sugatacīvarappamāṇaṃ, dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṃ cha vidatthiyo, idaṃ sugatassa sugatacīvarappamāṇanti.

dhammikavaggo soḷasamo.

uddiṭṭhā kho, ayyāyo, chasaṭṭhisatā pācittiyā dhammā. tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

pācittiyā niṭṭhitā.

pāṭidesanīyā

ime kho panāyyāyo aṭṭha pāṭidesanīyā dhammā uddesaṃ āgacchanti.

1 yā pana bhikkhunī agilānā sappiṃ viññāpetvā bhuñjeyya, paṭidesetabbaṃ tāya bhikkhuniyā: "gārayhaṃ, ayye, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī"ti.

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2 yā pana bhikkhunī agilānā telaṃ viññāpetvā bhuñjeyya … pe … taṃ paṭidesemīti.

3 yā pana bhikkhunī agilānā madhuṃ viññāpetvā bhuñjeyya … pe … taṃ paṭidesemīti.

4 yā pana bhikkhunī agilānā phāṇitaṃ viññāpetvā bhuñjeyya … pe … taṃ paṭidesemīti.

5 yā pana bhikkhunī agilānā macchaṃ viññāpetvā bhuñjeyya … pe … taṃ paṭidesemīti.

6 yā pana bhikkhunī agilānā maṃsaṃ viññāpetvā bhuñjeyya … pe … taṃ paṭidesemīti.

7 yā pana bhikkhunī agilānā khīraṃ viññāpetvā bhuñjeyya … pe … taṃ paṭidesemīti.

8 yā pana bhikkhunī agilānā dadhiṃ viññāpetvā bhuñjeyya, paṭidesetabbaṃ tāya bhikkhuniyā: "gārayhaṃ, ayye, dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī"ti.

uddiṭṭhā kho, ayyāyo, aṭṭha pāṭidesanīyā dhammā. tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

pāṭidesanīyā niṭṭhitā.

sekhiyā

ime kho panāyyāyo, sekhiyā dhammā uddesaṃ āgacchanti.

parimaṇḍalavaggo

1-2 parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā.
parimaṇḍalaṃ pārupissāmīti sikkhā karaṇīyā.

3-4 suppaṭicchannā antaraghare gamissāmīti sikkhā karaṇīyā.
suppaṭicchannā antaraghare nisīdissāmīti sikkhā karaṇīyā.

5-6 susaṃvutā antaraghare gamissāmīti sikkhā karaṇīyā.
susaṃvutā antaraghare nisīdissāmīti sikkhā karaṇīyā.

7-8 okkhittacakkhunī antaraghare gamissāmīti sikkhā karaṇīyā.
okkhittacakkhunī antaraghare nisīdissāmīti sikkhā karaṇīyā.

9-10 na ukkhittakāya antaraghare gamissāmīti sikkhā karaṇīyā.
na ukkhittakāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

parimaṇḍalavaggo paṭhamo.

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ujjagghikavaggo

11-12 na ujjagghikāya antaraghare gamissāmīti sikkhā karaṇīyā.
na ujjagghikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

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13-14 appasaddā antaraghare gamissāmīti sikkhā karaṇīyā.
appasaddā antaraghare nisīdissāmīti sikkhā karaṇīyā.

15-16 na kāyappacālakaṃ antaraghare gamissāmīti sikkhā karaṇīyā.
na kāyappacālakaṃ antaraghare nisīdissāmīti sikkhā karaṇīyā.

17-18 na bāhuppacālakaṃ antaraghare gamissāmīti sikkhā karaṇīyā.
na bāhuppacālakaṃ antaraghare nisīdissāmīti sikkhā karaṇīyā.

19-20 na sīsappacālakaṃ antaraghare gamissāmīti sikkhā karaṇīyā.
na sīsappacālakaṃ antaraghare nisīdissāmīti sikkhā karaṇīyā.

ujjagghikavaggo dutiyo.

khambhakatavaggo

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21-22 na khambhakatā antaraghare gamissāmīti sikkhā karaṇīyā.
na khambhakatā antaraghare nisīdissāmīti sikkhā karaṇīyā.

23-24 na oguṇṭhitā antaraghare gamissāmīti sikkhā karaṇīyā.
na oguṇṭhitā antaraghare nisīdissāmīti sikkhā karaṇīyā.

25 na ukkuṭikāya antaraghare gamissāmīti sikkhā karaṇīyā.

26 na pallatthikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

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27 sakkaccaṃ piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā.

28 pattasaññinī piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā.

29 samasūpakaṃ piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā.

30 samatittikaṃ piṇḍapātaṃ paṭiggahessāmīti sikkhā karaṇīyā.

khambhakatavaggo tatiyo.

sakkaccavaggo

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31 sakkaccaṃ piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā.

32 pattasaññinī piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā.

33 sapadānaṃ piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā.

34 samasūpakaṃ piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā.

35 na thūpakato omadditvā piṇḍapātaṃ bhuñjissāmīti sikkhā karaṇīyā.

36 na sūpaṃ vā byañjanaṃ vā odanena paṭicchādessāmi bhiyyokamyataṃ upādāyāti sikkhā karaṇīyā.

37 na sūpaṃ vā odanaṃ vā agilānā attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā.

38 na ujjhānasaññinī paresaṃ pattaṃ olokessāmīti sikkhā karaṇīyā.

39 nātimahantaṃ kabaḷaṃ karissāmīti sikkhā karaṇīyā.

40 parimaṇḍalaṃ ālopaṃ karissāmīti sikkhā karaṇīyā.

sakkaccavaggo catuttho.

kabaḷavaggo

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41 na anāhaṭe kabaḷe mukhadvāraṃ vivarissāmīti sikkhā karaṇīyā.

42 na bhuñjamānā sabbahatthaṃ mukhe pakkhipissāmīti sikkhā karaṇīyā.

43 na sakabaḷena mukhena byāharissāmīti sikkhā karaṇīyā.

44 na piṇḍukkhepakaṃ bhuñjissāmīti sikkhā karaṇīyā.

45 na kabaḷāvacchedakaṃ bhuñjissāmīti sikkhā karaṇīyā.

46 na avagaṇḍakārakaṃ bhuñjissāmīti sikkhā karaṇīyā.

47 na hatthaniddhunakaṃ bhuñjissāmīti sikkhā karaṇīyā.

48 na sitthāvakārakaṃ bhuñjissāmīti sikkhā karaṇīyā.

49 na jivhānicchārakaṃ bhuñjissāmīti sikkhā karaṇīyā.

50 na capucapukārakaṃ bhuñjissāmīti sikkhā karaṇīyā.

kabaḷavaggo pañcamo.

surusuruvaggo

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51 na surusurukārakaṃ bhuñjissāmīti sikkhā karaṇīyā.

52 na hatthanillehakaṃ bhuñjissāmīti sikkhā karaṇīyā.

53 na pattanillehakaṃ bhuñjissāmīti sikkhā karaṇīyā.

54 na oṭṭhanillehakaṃ bhuñjissāmīti sikkhā karaṇīyā.

55 na sāmisena hatthena pānīyathālakaṃ paṭiggahessāmīti sikkhā karaṇīyā.

56 na sasitthakaṃ pattadhovanaṃ antaraghare chaḍḍessāmīti sikkhā karaṇīyā.

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57 na chattapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

58 na daṇḍapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

59 na satthapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

60 na āvudhapāṇissa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

surusuruvaggo chaṭṭho.

pādukavaggo

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61 na pādukāruḷhassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

62 na upāhanāruḷhassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

63 na yānagatassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

64 na sayanagatassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

65 na pallatthikāya nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

66 na veṭhitasīsassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

67 na oguṇṭhitasīsassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

68 na chamāyaṃ nisīditvā āsane nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

69 na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

70 na ṭhitā nisinnassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

71 na pacchato gacchantī purato gacchantassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

72 na uppathena gacchantī pathena gacchantassa agilānassa dhammaṃ desessāmīti sikkhā karaṇīyā.

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73 na ṭhitā agilānā uccāraṃ vā passāvaṃ vā karissāmīti sikkhā karaṇīyā.

74 na harite agilānā uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmīti sikkhā karaṇīyā.

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75 na udake agilānā uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmīti sikkhā karaṇīyā.

pādukavaggo sattamo.

uddiṭṭhā kho, ayyāyo, sekhiyā dhammā. tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

sekhiyā niṭṭhitā.

adhikaraṇasamathā

ime kho panāyyāyo, satta adhikaraṇasamathā dhammā uddesaṃ āgacchanti.

uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya.

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1 sammukhāvinayo dātabbo.

2 sativinayo dātabbo.

3 amūḷhavinayo dātabbo.

4 paṭiññāya kāretabbaṃ.

5 yebhuyyasikā.

6 tassapāpiyasikā.

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7 tiṇavatthārakoti.

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uddiṭṭhā kho ayyāyo satta adhikaraṇasamathā dhammā. tatthāyyāyo pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā , tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.

adhikaraṇasamathā niṭṭhitā.

294 uddiṭṭhaṃ kho ayyāyo nidānaṃ, uddiṭṭhā aṭṭha pārājikā dhammā, uddiṭṭhā sattarasa sanghādisesā dhammā, uddiṭṭhā tiṃsa nissaggiyā pācittiyā dhammā, uddiṭṭhā chasaṭṭhi satā pācittiyā dhammā, uddiṭṭhā aṭṭha pāṭidesanīyā dhammā, uddiṭṭhā sekhiyā dhammā, uddiṭṭhā satta adhikaraṇasamathā dhammā. ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ anvaddhamāsaṃ uddesaṃ āgacchati, tattha sabbāheva samaggāhi sammodamānāhi avivadamānāhi sikkhitabbanti.

vitthāruddeso catuttho.

bhikkhunipātimokkhaṃ niṭṭhitaṃ.