Preliminaries

Homage to the Blessed, Noble, and Perfectly Enlightened One

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

The Recitation of the Introduction

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

What is the preliminary duty for the Saṅgha? 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' Saṅghādisesa 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.

Saṅghādisesa

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 Khandhaka 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 Khandhaka 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.

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 Saṅgha, 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 Saṅgha, 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 saṅghadisesas, 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 Saṅghas. When the bhikkhuni has completed the penance, she is to be reinstated by a bhikkhuni Saṅgha of twenty. If a bhikkhuni Saṅgha 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.

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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.

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' Saṅghādisesa 1]

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

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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' Saṅghādisesa 1] (§)

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

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. (§•)

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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.

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.

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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.

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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. (§¶•)

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 Vibhaṅga 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 Vibhaṅga. 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)

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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 Khandhaka 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 Vibhaṅga 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 Khandhaka 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]

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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]

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.

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.

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

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

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135 [54]. Disrespect is to be confessed.

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 Saṅghādisesa (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.

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.

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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

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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—8. 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.

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

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

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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.

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.

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.

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.

 

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.

 

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.

 

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.

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.

 

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.

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.

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

 

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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 Saṅghādisesa, 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.

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).

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.

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The settlement of issues is finished.

294Recited, 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

Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa samaggassa bhikkhunisaṅghassa anumatiyā pātimokkhaṁ uddisituṁ ārādhanaṁ karoma.

 

Suṇātu me ayye saṅgho. Ajjuposatho pannaraso, yadi saṅghassa pattakallaṁ, saṅgho uposathaṁ kareyya, pātimokkhaṁ uddiseyya.

Kiṁ saṅghassa pubbakiccaṁ? Pārisuddhiṁ ayyāyo ārocetha, pātimokkhaṁ uddisissāmi, taṁ sabbāva santā sādhukaṁ suṇoma manasi karoma. Yassā siyā āpatti, sā āvikareyya, asantiyā āpattiyā tuṇhī bhavitabbaṁ, tuṇhībhāvena kho panāyyāyo, "parisuddhā"ti vedissāmi.

Yathā kho pana paccekapuṭṭhassā veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anusāvitaṁ hoti. Yā pana bhikkhunī yāvatatiyaṁ anusāviyamāne saramānā santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassā hoti. Sampajānamusāvādo kho panāyyāyo, antarāyiko dhammo vutto bhagavatā, tasmā saramānāya bhikkhuniyā āpannāya visuddhāpekkhāya santī āpatti āvikātabbā, āvikatā hissā phāsu hoti.

Uddiṭṭhaṁ kho, ayyāyo, nidānaṁ. Tatthāyyāyo pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

Nidānaṁ niṭṭhitaṁ.

Pārājikuddeso

Tatrime aṭṭha parajika dhammā uddesaṁ āgacchanti.

1Yā pana bhikkhunī chandaso methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatenapi, parajika hoti asaṁvāsā.

2Yā pana bhikkhunī gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya, yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā corāsi bālāsi mūḷhāsi thenāsīti, tathārūpaṁ bhikkhunī adinnaṁ ādiyamānā ayampi parajika hoti asaṁvāsā.

3Yā pana bhikkhunī sañcicca manussaviggahaṁ jīvitā voropeyya, satthahārakaṁ vāssa pariyeseyya, maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya, "ambho purisa, kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo"ti, iti cittamanā cittasaṅkappā anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya, ayampi parajika hoti asaṁvāsā.

4Yā pana bhikkhunī anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya, "iti jānāmi, iti passāmī"ti, tato aparena samayena samanuggāhīyamānā vā asamanuggāhīyamānā vā āpannā visuddhāpekkhā evaṁ vadeyya, "ajānamevaṁ, ayye, avacaṁ jānāmi, apassaṁ passāmi, tucchaṁ musā vilapi"nti, aññatra adhimānā, ayampi parajika hoti asaṁvāsā.

5Yā pana bhikkhunī avassutā avassutassa purisapuggalassa, adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyeyya, ayampi parajika hoti asaṁvāsā ubbhajāṇumaṇḍalikā.

6Yā pana bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodeyya, na gaṇassa āroceyya, yadā ca sā ṭhitā vā assa cutā vā nāsitā vā avassaṭā vā, sā pacchā evaṁ vadeyya: "pubbevāhaṁ, ayye, aññāsiṁ etaṁ bhikkhuniṁ ‘evarūpā ca evarūpā ca sā bhaginī’ti, no ca kho attanā paṭicodessaṁ, na gaṇassa ārocessa"nti, ayampi parajika hoti asaṁvāsā vajjappaṭicchādikā.

7Yā pana bhikkhunī samaggena saṅghena ukkhittaṁ bhikkhuṁ dhammena vinayena satthusāsanena anādaraṁ appaṭikāraṁ akatasahāyaṁ tamanuvatteyya, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "Eso kho, ayye, bhikkhu samaggena saṅghena ukkhitto, dhammena vinayena satthusāsanena anādaro appaṭikāro akatasahāyo, māyye, etaṁ bhikkhuṁ anuvattī"ti, evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyaṁ ce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, ayampi parajika hoti asaṁvāsā ukkhittānuvattikā.

8Yā pana bhikkhunī avassutā avassutassa purisapuggalassa hatthaggahaṇaṁ vā sādiyeyya, saṅghāṭikaṇṇaggahaṇaṁ vā sādiyeyya, santiṭṭheyya vā, sallapeyya vā, saṅketaṁ vā gaccheyya, purisassa vā abbhāgamanaṁ sādiyeyya, channaṁ vā anupaviseyya, kāyaṁ vā tadatthāya upasaṁhareyya etassa asaddhammassa paṭisevanatthāya, ayampi parajika hoti asaṁvāsā aṭṭhavatthukā.

Uddiṭṭhā kho, ayyāyo, aṭṭha parajika dhammā. Yesaṁ bhikkhunī aññataraṁ vā aññataraṁ vā āpajjitvā na labhati bhikkhunīhi saddhiṁ saṁvāsaṁ yathā pure, tathā pacchā, parajika hoti asaṁvāsā. Tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pārājikaṁ niṭṭhitaṁ.

Saṅghādisesuddeso

Ime kho panāyyāyo sattarasa saṅghādisesā dhammā uddesaṁ āgacchanti.

1Yā pana bhikkhunī ussayavādikā vihareyya gahapatinā vā gahapatiputtena vā dāsena vā kammakārena vā antamaso samaṇaparibbājakenāpi, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

2Yā pana bhikkhunī jānaṁ coriṁ vajjhaṁ viditaṁ anapaloketvā rājānaṁ vā saṅghaṁ vā gaṇaṁ vā pūgaṁ vā seṇiṁ vā, aññatra kappā vuṭṭhāpeyya, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

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3Yā pana bhikkhunī ekā vā gāmantaraṁ gaccheyya, ekā vā nadīpāraṁ gaccheyya, ekā vā rattiṁ vippavaseyya, ekā vā gaṇamhā ohiyeyya, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

4Yā pana bhikkhunī samaggena saṅghena ukkhittaṁ bhikkhuniṁ dhammena vinayena satthusāsanena anapaloketvā kārakasaṅghaṁ, anaññāya gaṇassa chandaṁ osāreyya, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

5Yā pana bhikkhunī avassutā avassutassa purisapuggalassa hatthato khādanīyaṁ vā, bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

6Yā pana bhikkhunī evaṁ vadeyya: "Kiṁ te, ayye, eso purisapuggalo karissati avassuto vā anavassuto vā, yato tvaṁ anavassutā, iṅgha, ayye, yaṁ te eso purisapuggalo deti khādanīyaṁ vā bhojanīyaṁ vā, taṁ tvaṁ sahatthā paṭiggahetvā khāda vā bhuñja vā"ti, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

7Yā pana bhikkhunī sañcarittaṁ samāpajjeyya itthiyā vā purisamatiṁ, purisassa vā itthimatiṁ, jāyattane vā jārattane vā antamaso taṅkhaṇikāyapi, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

8Yā pana bhikkhunī bhikkhuniṁ duṭṭhā dosā appatītā amūlakena pārājikena dhammena anuddhaṁseyya: "appeva nāma naṁ imamhā brahmacariyā cāveyya"nti, tato aparena samayena samanuggāhīyamānā vā asa manuggāhīyamānā vā amūlakañceva taṁ adhikaraṇaṁ hoti, bhikkhunī ca dosaṁ patiṭṭhāti, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

9Yā pana bhikkhunī bhikkhuniṁ duṭṭhā dosā appatītā aññabhāgiyassa adhikaraṇassa kiñcidesaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁseyya, "appeva nāma naṁ imamhā brahmacariyā cāveyya"nti, tato aparena samayena samanuggāhīyamānā vā asamanuggāhīyamānā vā aññabhāgiyañceva taṁ adhikaraṇaṁ hoti. Kocideso lesamatto upādinno, bhikkhunī ca dosaṁ patiṭṭhāti, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

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10Yā pana bhikkhunī kupitā anattamanā evaṁ vadeyya: "buddhaṁ paccācikkhāmi dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī"ti. Sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye kupitā anattamanā evaṁ avaca ‘buddhaṁ paccācikkhāmi, dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī’ti, abhiramāyye, svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

11Yā pana bhikkhunī kismiñcideva adhikaraṇe paccākatā kupitā anattamanā evaṁ vadeyya: "chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo"ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye, kismiñcideva adhikaraṇe paccākatā kupitā anattamanā evaṁ avaca ‘chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo’ti, ayyā kho chandāpi gaccheyya, dosāpi gaccheyya, mohāpi gaccheyya, bhayāpi gaccheyyā"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

12Bhikkhunīyo paneva saṁsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassa vihesikā aññamaññissā vajjappaṭicchādikā, tā bhikkhuniyo bhikkhunīhi evamassu vacanīyā: "bhaginiyo kho saṁsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassa vihesikā aññamaññissā vajjappaṭicchādikā, viviccathāyye, vivekaññeva bhaginīnaṁ saṅgho vaṇṇetī"ti.

Evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tatheva paggaṇheyyuṁ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ, iccetaṁ kusalaṁ, no ce paṭinissajjeyyuṁ, imāpi bhikkhuniyo yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

13Yā pana bhikkhunī evaṁ vadeyya: "saṁsaṭṭhāva, ayye, tumhe viharatha, mā tumhe nānā viharittha, santi saṅghe aññāpi bhikkhuniyo evācārā evaṁsaddā evaṁsilokā bhikkhunisaṅghassa vihesikā aññamaññissā vajjappaṭicchādikā, tā saṅgho na kiñci āha tumhaññeva saṅgho uññāya paribhavena akkhantiyā vebhassiyā dubbalyā evamāha: ‘bhaginiyo kho saṁsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassa vihesikā aññamaññissā vajjappaṭicchādikā, viviccathāyye, vivekaññeva bhaginīnaṁ saṅgho vaṇṇetī"’ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye, evaṁ avaca, saṁsaṭṭhāva ayye tumhe viharatha, mā tumhe nānā viharittha, santi saṅghe aññāpi bhikkhuniyo evācārā evaṁsaddā evaṁsilokā bhikkhunisaṅghassa vihesikā aññamaññissā vajjappaṭicchādikā, tā saṅgho na kiñci āha, tumhaññeva saṅgho uññāya paribhavena akkhantiyā vebhassiyā dubbalyā evamāha: ‘bhaginiyo kho saṁsaṭṭhā viharanti pāpācārā pāpasaddā pāpasilokā bhikkhunisaṅghassa vihesikā aññamaññissā vajjappaṭicchādikā, viviccathāyye, vivekaññeva bhaginīnaṁ saṅgho vaṇṇetī"’ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ, no ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

14Yā pana bhikkhunī samaggassa saṅghassa bhedāya parakkameyya, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha tiṭṭheyya, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyyā, samaggassa saṅghassa bhedāya parakkami, bhedanasaṁvattanikaṁ vā adhikaraṇaṁ samādāya paggayha aṭṭhāsi, sametāyyā, saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

15Tassāyeva kho pana bhikkhuniyā bhikkhuniyo honti anuvattikā vaggavādikā ekā vā dve vā tisso vā, tā evaṁ vadeyyuṁ: "māyyāyo, etaṁ bhikkhuniṁ kiñci avacuttha dhammavādinī cesā bhikkhunī, vinayavādinī cesā bhikkhunī, amhākañcesā bhikkhunī chandañca ruciñca ādāya voharati, jānāti, no bhāsati, amhākampetaṁ khamatī"ti, tā bhikkhuniyo bhikkhunīhi evamassu vacanīyā: "māyyāyo, evaṁ avacuttha, na cesā bhikkhunī dhammavādinī, na cesā bhikkhunī vinayavādinī, māyyānampi saṅghabhedo ruccittha, sametāyyānaṁ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatī"ti.

Evañca tā bhikkhuniyo bhikkhunīhi vuccamānā tatheva paggaṇheyyuṁ, tā bhikkhuniyo bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyyuṁ. Iccetaṁ kusalaṁ. No ce paṭinissajjeyyuṁ, imāpi bhikkhuniyo yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

16Bhikkhunī paneva dubbacajātikā hoti uddesapariyāpannesu sikkhāpadesu bhikkhunīhi sahadhammikaṁ vuccamānā attānaṁ avacanīyaṁ karoti: "mā maṁ ayyāyo kiñci avacuttha kalyāṇaṁ vā pāpakaṁ vā, ahampāyyāyo, na kiñci vakkhāmi kalyāṇaṁ vā pāpakaṁ vā, viramathāyyāyo, mama vacanāyā"ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyyā, attānaṁ avacanīyaṁ akāsi, vacanīyameva, ayyā, attānaṁ karotu, ayyāpi bhikkhuniyo vadatu sahadhammena, bhikkhuniyopi ayyaṁ vakkhanti sahadhammena, evaṁ saṁvaddhā hi tassa bhagavato parisā yadidaṁ aññamaññavacanena aññamaññavuṭṭhāpanenā"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

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17Bhikkhunī paneva aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati kuladūsikā pāpasamācārā, tassā kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni ca tāya duṭṭhāni dissanti ceva suyyanti ca, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "ayyā, kho kuladūsikā pāpasamācārā, ayyāya kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyyāya, duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyyā imamhā āvāsā, alaṁ te idha vāsenā"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tā bhikkhuniyo evaṁ vadeyya: "chandagāminiyo ca bhikkhuniyo, dosagāminiyo ca bhikkhuniyo, mohagāminiyo ca bhikkhuniyo, bhayagāminiyo ca bhikkhuniyo, tādisikāya āpattiyā ekaccaṁ pabbājenti ekaccaṁ na pabbājentī"ti, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyyā, evaṁ avaca, na ca bhikkhuniyo chandagāminiyo, na ca bhikkhuniyo dosagāminiyo, na ca bhikkhuniyo mohagāminiyo, na ca bhikkhuniyo bhayagāminiyo, ayyā kho kuladūsikā pāpasamācārā, ayyāya kho pāpakā samācārā dissanti ceva suyyanti ca, kulāni cāyyāya duṭṭhāni dissanti ceva suyyanti ca, pakkamatāyyā, imamhā āvāsā alaṁ te idha vāsenā"ti

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, ayampi bhikkhunī yāvatatiyakaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.

Uddiṭṭhā kho ayyāyo sattarasa saṅghādisesā dhammā nava paṭhamāpattikā, aṭṭha yāvatatiyakā, yesaṁ bhikkhunī aññataraṁ vā aññataraṁ vā āpajjati, tāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ. Ciṇṇamānattā bhikkhunī yattha siyā vīsatigaṇo bhikkhunisaṅgho, tattha sā bhikkhunī abbhetabbā. Ekāyapi ce ūno vīsatigaṇo bhikkhunisaṅgho taṁ bhikkhuniṁ abbheyya, sā ca bhikkhunī anabbhitā, tā ca bhikkhuniyo gārayhā, ayaṁ tattha sāmīci. Tatthāyyāyo pucchāmi, kaccittha parisuddhā, dutiyampi, pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

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Saṅghādiseso niṭṭhito.

Nissaggiya pācittiyā

Ime kho panāyyāyo tiṁsa nissaggiyā pācittiyā dhammā uddesaṁ āgacchanti.

1Yā pana bhikkhunī pattasannicayaṁ kareyya, nissaggiyaṁ pācittiyaṁ.

2Yā pana bhikkhunī akālacīvaraṁ "kālacīvara"nti adhiṭṭhahitvā bhājāpeyya, nissaggiyaṁ pācittiyaṁ.

3Yā pana bhikkhunī bhikkhuniyā saddhiṁ cīvaraṁ parivattetvā sā pacchā evaṁ vadeyya: "handāyye, tuyhaṁ cīvaraṁ, āhara metaṁ cīvaraṁ, yaṁ tuyhaṁ tuyhamevetaṁ, yaṁ mayhaṁ mayhamevetaṁ, āhara metaṁ cīvaraṁ, sakaṁ paccāharā"ti acchindeyya vā acchindāpeyya vā, nissaggiyaṁ pācittiyaṁ.

4Yā pana bhikkhunī aññaṁ viññāpetvā aññaṁ viññāpeyya, nissaggiyaṁ pācittiyaṁ.

5Yā pana bhikkhunī aññaṁ cetāpetvā aññaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.

6Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena saṅghikena aññaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.

7Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena saṅghikena saññācikena aññaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.

8Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena mahājanikena aññaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.

9Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena mahājanikena saññācikena aññaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.

10Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ.

Pattavaggo paṭhamo.

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11Garupāvuraṇaṁ pana bhikkhuniyā cetāpentiyā catukkaṁsaparamaṁ cetāpetabbaṁ. Tato ce uttari cetāpeyya, nissaggiyaṁ pācittiyaṁ.

12Lahupāvuraṇaṁ pana bhikkhuniyā cetāpentiyā aḍḍhateyyakaṁsaparamaṁ cetāpetabbaṁ. Tato ce uttari cetāpeyya, nissaggiyaṁ pācittiyaṁ.

13Niṭṭhitacīvarasmiṁ bhikkhuniyā ubbhatasmiṁ kathine dasāhaparamaṁ atirekacīvaraṁ dhāretabbaṁ. Taṁ atikkāmentiyā, nissaggiyaṁ pācittiyaṁ.

14Niṭṭhitacīvarasmiṁ bhikkhuniyā ubbhatasmiṁ kathine ekarattampi ce bhikkhunī ticīvarena vippavaseyya, aññatra bhikkhunisammutiyā nissaggiyaṁ pācittiyaṁ.

15Niṭṭhitacīvarasmiṁ bhikkhuniyā ubbhatasmiṁ kathine bhikkhuniyā paneva akālacīvaraṁ uppajjeyya, ākaṅkhamānāya bhikkhuniyā paṭiggahetabbaṁ, paṭiggahetvā khippameva kāretabbaṁ, no cassa pāripūri, māsaparamaṁ tāya bhikkhuniyā taṁ cīvaraṁ nikkhipitabbaṁ ūnassa pāripūriyā satiyā paccāsāya. Tato ce uttari nikkhipeyya satiyāpi paccāsāya, nissaggiyaṁ pācittiyaṁ.

16Yā pana bhikkhunī aññātakaṁ gahapatiṁ vā gahapatāniṁ vā cīvaraṁ viññāpeyya aññatra samayā, nissaggiyaṁ pācittiyaṁ. Tatthāyaṁ samayo acchinnacīvarā vā hoti bhikkhunī, naṭṭhacīvarā vā, ayaṁ tattha samayo.

17Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṁ pavāreyya, santaruttaraparamaṁ tāya bhikkhuniyā tato cīvaraṁ sāditabbaṁ. Tato ce uttari sādiyeyya, nissaggiyaṁ pācittiyaṁ.

18Bhikkhunīṁ paneva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvaracetāpannaṁ upakkhaṭaṁ hoti: "iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuniṁ cīvarena acchādessāmī"ti. Tatra cesā bhikkhunī pubbe appavāritā upasaṅkamitvā cīvare vikappaṁ āpajjeyya: "sādhu vata, maṁ āyasmā iminā cīvaracetāpannena evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādehī"ti kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyaṁ.

19Bhikkhunīṁ paneva uddissa ubhinnaṁ aññātakānaṁ gahapatīnaṁ vā gahapatānīnaṁ vā paccekacīvaracetāpannāni upakkhaṭāni honti: "imehi mayaṁ paccekacīvaracetāpannehi paccekacīvarāni cetāpetvā itthannāmaṁ bhikkhuniṁ cīvarehi acchādessāmā"ti. Tatra cesā bhikkhūnī pubbe appavāritā upasaṅkamitvā cīvare vikappaṁ āpajjeyya: "sādhu vata maṁ āyasmanto imehi paccekacīvaracetāpannehi evarūpaṁ vā evarūpaṁ vā cīvaraṁ cetāpetvā acchādetha ubhova santā ekenā"ti kalyāṇakamyataṁ upādāya, nissaggiyaṁ pācittiyaṁ.

20Bhikkhunīṁ paneva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvaracetāpannaṁ pahiṇeyya: "iminā cīvaracetāpannena cīvaraṁ cetāpetvā itthannāmaṁ bhikkhuniṁ cīvarena acchādehī"ti. So ce dūto taṁ bhikkhuniṁ upasaṅkamitvā evaṁ vadeyya: "Idaṁ kho, ayye, ayyaṁ uddissa cīvaracetāpannaṁ ābhataṁ, paṭiggaṇhātāyyā cīvaracetāpanna"nti. Tāya bhikkhuniyā so dūto evamassa vacanīyo: "na kho mayaṁ, āvuso, cīvaracetāpannaṁ paṭiggaṇhāma, cīvarañca kho mayaṁ paṭiggaṇhāma kālena kappiya"nti.

So ce dūto taṁ bhikkhuniṁ evaṁ vadeyya: "atthi panāyyāya, koci veyyāvaccakaro"ti, cīvaratthikāya, bhikkhave, bhikkhuniyā veyyāvaccakaro niddisitabbo ārāmiko vā upāsako vā: "Eso kho, āvuso, bhikkhunīnaṁ veyyāvaccakaro"ti.

So ce dūto taṁ veyyāvaccakaraṁ saññāpetvā taṁ bhikkhuniṁ upasaṅkamitvā evaṁ vadeyya: "yaṁ kho, ayye, ayyā veyyāvaccakaraṁ niddisi, saññatto so mayā, upasaṅkamatāyyā kālena, cīvarena taṁ acchādessatī"ti. Cīvaratthikāya, bhikkhave, bhikkhuniyā veyyāvaccakaro upasaṅkamitvā dvattikkhattuṁ codetabbo sāretabbo: "attho me, āvuso, cīvarenā"ti, dvattikkhattuṁ codayamānā sārayamānā taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ,

no ce abhinipphādeyya, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtāya uddissa ṭhātabbaṁ, catukkhattuṁ pañcakkhattuṁ chakkhattuparamaṁ tuṇhībhūtā uddissa tiṭṭhamānā taṁ cīvaraṁ abhinipphādeyya, iccetaṁ kusalaṁ.

Tato ce uttari vāyamamānā taṁ cīvaraṁ abhinipphādeyya, nissaggiyaṁ pācittiyaṁ.

No ce abhinipphādeyya, yatassā cīvaracetāpannaṁ ābhataṁ, tattha sāmaṁ vā gantabbaṁ, dūto vā pāhetabbo: "yaṁ kho tumhe āyasmanto bhikkhuniṁ uddissa cīvaracetāpannaṁ pahiṇittha, na taṁ tassā bhikkhuniyā kiñci atthaṁ anubhoti, yuñjantāyasmanto sakaṁ, mā vo sakaṁ vinassā"ti, ayaṁ tattha sāmīci.

Cīvaravaggo dutiyo.

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21Yā pana bhikkhunī jātarūparajataṁ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṁ vā sādiyeyya, nissaggiyaṁ pācittiyaṁ.

22Yā pana bhikkhunī nānappakārakaṁ rūpiyasaṁvohāraṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.

23Yā pana bhikkhunī nānappakārakaṁ kayavikkayaṁ samāpajjeyya, nissaggiyaṁ pācittiyaṁ.

24Yā pana bhikkhunī ūnapañcabandhanena pattena aññaṁ navaṁ pattaṁ cetāpeyya, nissaggiyaṁ pācittiyaṁ. Tāya bhikkhuniyā so patto bhikkhuniparisāya nissajjitabbo, yo ca tassā bhikkhuniparisāya pattapariyanto, so tassā bhikkhuniyā padātabbo: "Ayaṁ te bhikkhuni patto yāvabhedanāya dhāretabbo"ti, ayaṁ tattha sāmīci.

25Yāni kho pana tāni gilānānaṁ bhikkhunīnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ: sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. Taṁ atikkāmentiyā, nissaggiyaṁ pācittiyaṁ.

26Yā pana bhikkhunī bhikkhuniyā sāmaṁ cīvaraṁ datvā kupitā anattamanā acchindeyya vā acchindāpeyya vā, nissaggiyaṁ pācittiyaṁ.

27Yā pana bhikkhunī sāmaṁ suttaṁ viññāpetvā tantavāyehi cīvaraṁ vāyāpeyya, nissaggiyaṁ pācittiyaṁ.

28Bhikkhunīṁ paneva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṁ vāyāpeyya, tatra cesā bhikkhunī pubbe appavāritā tantavāye upasaṅkamitvā cīvare vikappaṁ āpajjeyya: "Idaṁ kho āvuso cīvaraṁ maṁ uddissa viyyati, āyatañca karotha, vitthatañca appitañca suvītañca suppavāyitañca suvilekhitañca suvitacchitañca karotha, appeva nāma mayampi āyasmantānaṁ kiñcimattaṁ anupadajjeyyāmā"ti, evañca sā bhikkhunī vatvā kiñcimattaṁ anupadajjeyya antamaso piṇḍapātamattampi, nissaggiyaṁ pācittiyaṁ.

29Dasāhānāgataṁ kattikatemāsikapuṇṇamaṁ bhikkhuniyā paneva accekacīvaraṁ uppajjeyya, accekaṁ maññamānāya bhikkhuniyā paṭiggahetabbaṁ, paṭiggahetvā yāva cīvarakālasamayaṁ nikkhipitabbaṁ. Tato ce uttari nikkhipeyya, nissaggiyaṁ pācittiyaṁ.

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30Yā pana bhikkhunī jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmeyya, nissaggiyaṁ pācittiyaṁ.

Pattavaggo tatiyo.

Uddiṭṭhā kho, ayyāyo, tiṁsa nissaggiyā pācittiyā dhammā. Tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

Nissaggiyapācittiyā niṭṭhitā.

Suddhapācittiyā

Ime kho panāyyāyo, chasaṭṭhisatā pācittiyā dhammā uddesaṁ āgacchanti.

1Yā pana bhikkhunī lasuṇaṁ khādeyya pācittiyaṁ.

2Yā pana bhikkhunī sambādhe lomaṁ saṁharāpeyya, pācittiyaṁ.

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3Talaghātake pācittiyaṁ.

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4Jatumaṭṭhake pācittiyaṁ.

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5Udakasuddhikaṁ pana bhikkhuniyā ādiyamānāya dvaṅgulapabbaparamaṁ ādātabbaṁ. Taṁ atikkāmentiyā pācittiyaṁ.

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6Yā pana bhikkhunī bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyya, pācittiyaṁ.

7Yā pana bhikkhunī āmakadhaññaṁ viññatvā vā viññāpetvā vā bhajjitvā vā bhajjāpetvā vā koṭṭetvā vā koṭṭāpetvā vā pacitvā vā pacāpetvā vā bhuñjeyya, pācittiyaṁ.

8Yā pana bhikkhunī uccāraṁ vā passāvaṁ vā saṅkāraṁ vā vighāsaṁ vā tirokuṭṭe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā, pācittiyaṁ.

9Yā pana bhikkhunī uccāraṁ vā passāvaṁ vā saṅkāraṁ vā vighāsaṁ vā harite chaḍḍeyya vā chaḍḍāpeyya vā, pācittiyaṁ.

10Yā pana bhikkhunī naccaṁ vā gītaṁ vā vāditaṁ vā dassanāya gaccheyya, pācittiyaṁ.

Lasuṇavaggo paṭhamo.

Rattandhakāravaggo

11Yā pana bhikkhunī rattandhakāre appadīpe purisena saddhiṁ ekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṁ.

12Yā pana bhikkhunī paṭicchanne okāse purisena saddhiṁ ekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṁ.

13Yā pana bhikkhunī ajjhokāse purisena saddhiṁ ekenekā santiṭṭheyya vā sallapeyya vā, pācittiyaṁ.

14Yā pana bhikkhunī rathikāya vā byūhe vā siṅghāṭake vā purisena saddhiṁ ekenekā santiṭṭheyya vā sallapeyya vā nikaṇṇikaṁ vā jappeyya dutiyikaṁ vā bhikkhuniṁ uyyojeyya, pācittiyaṁ.

15Yā pana bhikkhunī purebhattaṁ kulāni upasaṅkamitvā āsane nisīditvā sāmike anāpucchā pakkameyya, pācittiyaṁ.

16Yā pana bhikkhunī pacchābhattaṁ kulāni upasaṅkamitvā sāmike anāpucchā āsane abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṁ.

17Yā pana bhikkhunī vikāle kulāni upasaṅkamitvā sāmike anāpucchā seyyaṁ santharitvā vā santharāpetvā vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṁ.

18Yā pana bhikkhunī duggahitena dūpadhāritena paraṁ ujjhāpeyya, pācittiyaṁ.

19Yā pana bhikkhunī attānaṁ vā paraṁ vā nirayena vā brahmacariyena vā abhisapeyya, pācittiyaṁ.

20Yā pana bhikkhunī attānaṁ vadhitvā vadhitvā rodeyya, pācittiyaṁ.

Rattandhakāravaggo dutiyo.

Naggavaggo

21Yā pana bhikkhunī naggā nahāyeyya, pācittiyaṁ.

22Udakasāṭikaṁ pana bhikkhuniyā kārayamānāya pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṁ dve vidatthiyo. Taṁ atikkāmentiyā chedanakaṁ pācittiyaṁ.

23Yā pana bhikkhunī bhikkhuniyā cīvaraṁ visibbetvā vā visibbāpetvā vā sā pacchā anantarāyikinī neva sibbeyya, na sibbāpanāya ussukkaṁ kareyya aññatra catūhapañcāhā, pācittiyaṁ.

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24Yā pana bhikkhunī pañcāhikaṁ saṅghāṭicāraṁ atikkāmeyya, pācittiyaṁ.

25Yā pana bhikkhunī cīvarasaṅkamanīyaṁ dhāreyya, pācittiyaṁ.

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26Yā pana bhikkhunī gaṇassa cīvaralābhaṁ antarāyaṁ kareyya, pācittiyaṁ.

27Yā pana bhikkhunī dhammikaṁ cīvaravibhaṅgaṁ paṭibāheyya, pācittiyaṁ.

28Yā pana bhikkhunī agārikassa vā paribbājakassa vā paribbājikāya vā samaṇacīvaraṁ dadeyya, pācittiyaṁ.

29Yā pana bhikkhunī dubbalacīvarapaccāsāya cīvarakālasamayaṁ atikkāmeyya, pācittiyaṁ.

30Yā pana bhikkhunī dhammikaṁ kaṭhinuddhāraṁ paṭibāheyya, pācittiyaṁ.

Naggavaggo tatiyo.

Tuvaṭṭavaggo

31Yā pana bhikkhuniyo dve ekamañce tuvaṭṭeyyuṁ, pācittiyaṁ.

32Yā pana bhikkhuniyo dve ekattharaṇapāvuraṇā tuvaṭṭeyyuṁ, pācittiyaṁ.

33Yā pana bhikkhunī bhikkhuniyā sañcicca aphāsuṁ kareyya, pācittiyaṁ.

34Yā pana bhikkhunī dukkhitaṁ sahajīviniṁ neva upaṭṭhaheyya, na upaṭṭhāpanāya ussukkaṁ kareyya, pācittiyaṁ.

35Yā pana bhikkhunī bhikkhuniyā upassayaṁ datvā kupitā anattamanā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṁ.

36Yā pana bhikkhunī saṁsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā, sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye, saṁsaṭṭhā vihari gahapatināpi gahapatiputtenāpi, viviccāyye, vivekaññeva bhaginiyā saṅgho vaṇṇetī"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya, yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, pācittiyaṁ.

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37Yā pana bhikkhunī antoraṭṭhe sāsaṅkasammate sappaṭibhaye asatthikā cārikaṁ careyya, pācittiyaṁ.

38Yā pana bhikkhunī tiroraṭṭhe sāsaṅkasammate sappaṭibhaye asatthikā cārikaṁ careyya, pācittiyaṁ.

39Yā pana bhikkhunī antovassaṁ cārikaṁ careyya, pācittiyaṁ.

40Yā pana bhikkhunī vassaṁvuṭṭhā cārikaṁ na pakkameyya antamaso chappañcayojanānipi, pācittiyaṁ.

Tuvaṭṭavaggo catuttho.

Cittāgāravaggo

41Yā pana bhikkhunī rājāgāraṁ vā cittāgāraṁ vā ārāmaṁ vā uyyānaṁ vā pokkharaṇiṁ vā dassanāya gaccheyya, pācittiyaṁ.

42Yā pana bhikkhunī āsandiṁ vā pallaṅkaṁ vā paribhuñjeyya, pācittiyaṁ.

43Yā pana bhikkhunī suttaṁ kanteyya, pācittiyaṁ.

44Yā pana bhikkhunī gihiveyyāvaccaṁ kareyya, pācittiyaṁ.

45Yā pana bhikkhunī bhikkhuniyā: "ehāyye, imaṁ adhikaraṇaṁ vūpasamehī"ti vuccamānā: "sādhū"ti paṭissuṇitvā sā pacchā anantarāyikinī neva vūpasameyya, na vūpasamāya ussukkaṁ kareyya, pācittiyaṁ.

46Yā pana bhikkhunī agārikassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṁ vā bhojanīyaṁ vā dadeyya, pācittiyaṁ.

47Yā pana bhikkhunī āvasathacīvaraṁ anissajjetvā paribhuñjeyya, pācittiyaṁ.

48Yā pana bhikkhunī āvasathaṁ anissajjitvā cārikaṁ pakkameyya, pācittiyaṁ.

49Yā pana bhikkhunī tiracchānavijjaṁ pariyāpuṇeyya, pācittiyaṁ.

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50Yā pana bhikkhunī tiracchānavijjaṁ vāceyya, pācittiyaṁ.

Cittāgāravaggo pañcamo.

Ārāmavaggo

51Yā pana bhikkhunī jānaṁ sabhikkhukaṁ ārāmaṁ anāpucchā paviseyya, pācittiyaṁ.

52Yā pana bhikkhunī bhikkhuṁ akkoseyya vā paribhāseyya vā, pācittiyaṁ.

53Yā pana bhikkhunī caṇḍīkatā gaṇaṁ paribhāseyya, pācittiyaṁ.

54Yā pana bhikkhunī nimantitā vā pavāritā vā khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.

55Yā pana bhikkhunī kulamaccharinī assa, pācittiyaṁ.

56Yā pana bhikkhunī abhikkhuke āvāse vassaṁ vaseyya, pācittiyaṁ.

57Yā pana bhikkhunī vassaṁvuṭṭhā ubhatosaṅghe tīhi ṭhānehi na pavāreyya diṭṭhena vā sutena vā parisaṅkāya vā, pācittiyaṁ.

58Yā pana bhikkhunī ovādāya vā saṁvāsāya vā na gaccheyya, pācittiyaṁ.

59Anvaddhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā uposathapucchakañca ovādūpasaṅkamanañca. Taṁ atikkāmentiyā pācittiyaṁ.

60Yā pana bhikkhunī pasākhe jātaṁ gaṇḍaṁ vā rudhitaṁ vā anapaloketvā saṅghaṁ vā gaṇaṁ vā purisena saddhiṁ ekenekā bhedāpeyya vā phālāpeyya vā dhovāpeyya vā ālimpāpeyya vā bandhāpeyya vā mocāpeyya vā, pācittiyaṁ.

Ārāmavaggo chaṭṭho.

Gabbhinivaggo

61Yā pana bhikkhunī gabbhiniṁ vuṭṭhāpeyya, pācittiyaṁ.

62Yā pana bhikkhunī pāyantiṁ vuṭṭhāpeyya, pācittiyaṁ.

63Yā pana bhikkhunī dve vassāni chasu dhammesu asikkhitasikkhaṁ sikkhamānaṁ vuṭṭhāpeyya, pācittiyaṁ.

64Yā pana bhikkhunī dve vassāni chasu dhammesu sikkhitasikkhaṁ sikkhamānaṁ saṅghena asammataṁ vuṭṭhāpeyya, pācittiyaṁ.

65Yā pana bhikkhunī ūnadvādasavassaṁ gihigataṁ vuṭṭhāpeyya, pācittiyaṁ.

66Yā pana bhikkhunī paripuṇṇadvādasavassaṁ gihigataṁ dve vassāni chasu dhammesu asikkhitasikkhaṁ vuṭṭhāpeyya, pācittiyaṁ.

67Yā pana bhikkhunī paripuṇṇadvādasavassaṁ gihigataṁ dve vassāni chasu dhammesu sikkhitasikkhaṁ saṅghena asammataṁ vuṭṭhāpeyya, pācittiyaṁ.

68Yā pana bhikkhunī sahajīviniṁ vuṭṭhāpetvā dve vassāni neva anuggaṇheyya na anuggaṇhāpeyya, pācittiyaṁ.

69Yā pana bhikkhunī vuṭṭhāpitaṁ pavattiniṁ dve vassāni nānubandheyya, pācittiyaṁ.

70Yā pana bhikkhunī sahajīviniṁ vuṭṭhāpetvā neva vūpakāseyya na vūpakāsāpeyya antamaso chappañcayojanānipi, pācittiyaṁ.

Gabbhinivaggo sattamo.

Kumāribhūtavaggo

71Yā pana bhikkhunī ūnavīsativassaṁ kumāribhūtaṁ vuṭṭhāpeyya, pācittiyaṁ.

72Yā pana bhikkhunī paripuṇṇavīsativassaṁ kumāribhūtaṁ dve vassāni chasu dhammesu asikkhitasikkhaṁ vuṭṭhāpeyya, pācittiyaṁ.

73Yā pana bhikkhunī paripuṇṇavīsativassaṁ kumāribhūtaṁ dve vassāni chasu dhammesu sikkhitasikkhaṁ saṅghena asammataṁ vuṭṭhāpeyya, pācittiyaṁ.

74Yā pana bhikkhunī ūnadvādasavassā vuṭṭhāpeyya, pācittiyaṁ.

75Yā pana bhikkhunī paripuṇṇadvādasavassā saṅghena asammatā vuṭṭhāpeyya, pācittiyaṁ.

76Yā pana bhikkhunī, "alaṁ tāva te, ayye, vuṭṭhāpitenā"ti vuccamānā, "sādhū"ti paṭissuṇitvā sā pacchā khiyyanadhammaṁ āpajjeyya, pācittiyaṁ.

77Yā pana bhikkhunī sikkhamānaṁ, "Sace me tvaṁ, ayye, cīvaraṁ dassasi, evāhaṁ taṁ vuṭṭhāpessāmī"ti vatvā sā pacchā anantarāyikinī neva vuṭṭhāpeyya, na vuṭṭhāpanāya ussukkaṁ kareyya, pācittiyaṁ.

78Yā pana bhikkhunī sikkhamānaṁ, "Sace maṁ tvaṁ, ayye, dve vassāni anubandhissasi, evāhaṁ taṁ vuṭṭhāpessāmī"ti vatvā sā pacchā anantarāyikinī neva vuṭṭhāpeyya, na vuṭṭhāpanāya ussukkaṁ kareyya, pācittiyaṁ.

79Yā pana bhikkhunī purisasaṁsaṭṭhaṁ kumārakasaṁsaṭṭhaṁ caṇḍiṁ sokāvāsaṁ sikkhamānaṁ vuṭṭhāpeyya, pācittiyaṁ.

80Yā pana bhikkhunī mātāpitūhi vā sāmikena vā ananuññātaṁ sikkhamānaṁ vuṭṭhāpeyya, pācittiyaṁ.

81Yā pana bhikkhunī pārivāsikachandadānena sikkhamānaṁ vuṭṭhāpeyya, pācittiyaṁ.

82Yā pana bhikkhunī anuvassaṁ vuṭṭhāpeyya, pācittiyaṁ.

83Yā pana bhikkhunī ekaṁ vassaṁ dve vuṭṭhāpeyya, pācittiyaṁ.

Kumāribhūtavaggo aṭṭhamo.

Chattupāhanavaggo

84Yā pana bhikkhunī agilānā chattupāhanaṁ dhāreyya, pācittiyaṁ.

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85Yā pana bhikkhunī agilānā yānena yāyeyya, pācittiyaṁ.

86Yā pana bhikkhunī saṅghāṇiṁ dhāreyya, pācittiyaṁ.

87Yā pana bhikkhunī itthālaṅkāraṁ dhāreyya, pācittiyaṁ.

88Yā pana bhikkhunī gandhavaṇṇakena nahāyeyya, pācittiyaṁ.

89Yā pana bhikkhunī vāsitakena piññākena nahāyeyya, pācittiyaṁ.

90Yā pana bhikkhunī bhikkhuniyā ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṁ.

91Yā pana bhikkhunī sikkhamānāya ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṁ.

92Yā pana bhikkhunī sāmaṇeriyā ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṁ.

93Yā pana bhikkhunī gihiniyā ummaddāpeyya vā parimaddāpeyya vā, pācittiyaṁ.

94Yā pana bhikkhunī bhikkhussa purato anāpucchā āsane nisīdeyya, pācittiyaṁ.

95Yā pana bhikkhunī anokāsakataṁ bhikkhuṁ pañhaṁ puccheyya, pācittiyaṁ.

96Yā pana bhikkhunī asaṁkaccikā gāmaṁ paviseyya, pācittiyaṁ.

Chattupāhanavaggo navamo.

Musāvādavaggo

97Sampajānamusāvāde pācittiyaṁ.

98Omasavāde pācittiyaṁ.

99Bhikkhunīpesuññe pācittiyaṁ.

100Yā pana bhikkhunī anupasampannaṁ padaso dhammaṁ vāceyya, pācittiyaṁ.

101Yā pana bhikkhunī anupasampannāya uttaridirattatirattaṁ sahaseyyaṁ kappeyya, pācittiyaṁ.

102Yā pana bhikkhunī purisena sahaseyyaṁ kappeyya, pācittiyaṁ.

103Yā pana bhikkhunī purisassa uttarichappañcavācāhi dhammaṁ deseyya aññatra viññunā itthiviggahena, pācittiyaṁ.

104Yā pana bhikkhunī anupasampannāya uttarimanussadhammaṁ āroceyya, bhūtasmiṁ pācittiyaṁ.

105Yā pana bhikkhunī bhikkhuniyā duṭṭhullaṁ āpattiṁ anupasampannāya āroceyya aññatra bhikkhunisammutiyā, pācittiyaṁ.

106Yā pana bhikkhunī pathaviṁ khaṇeyya vā khaṇāpeyya vā, pācittiyaṁ.

Musāvādavaggo dasamo.

Bhūtagāmavaggo

107Bhūtagāmapātabyatāya pācittiyaṁ.

108Aññavādake, vihesake pācittiyaṁ.

109Ujjhāpanake, khiyyanake pācittiyaṁ.

110Yā pana bhikkhunī saṅghikaṁ mañcaṁ vā pīṭhaṁ vā bhisiṁ vā kocchaṁ vā ajjhokāse santharitvā vā santharāpetvā vā taṁ pakkamantī neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.

111Yā pana bhikkhunī saṅghike vihāre seyyaṁ santharitvā vā santharāpetvā vā taṁ pakkamantī neva uddhareyya, na uddharāpeyya, anāpucchaṁ vā gaccheyya, pācittiyaṁ.

112Yā pana bhikkhunī saṅghike vihāre jānaṁ pubbupagataṁ bhikkhuniṁ anupakhajja seyyaṁ kappeyya, "yassā sambādho bhavissati, sā pakkamissatī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

113Yā pana bhikkhunī bhikkhuniṁ kupitā anattamanā saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṁ.

114Yā pana bhikkhunī saṅghike vihāre uparivehāsakuṭiyā āhaccapādakaṁ mañcaṁ vā pīṭhaṁ vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṁ.

115Mahallakaṁ pana bhikkhuniyā vihāraṁ kārayamānāya yāva dvārakosā aggaḷaṭṭhapanāya, ālokasandhiparikammāya dvatticchadanassa pariyāyaṁ appaharite ṭhitāya adhiṭṭhātabbaṁ. Tato ce uttari appaharitepi ṭhitā adhiṭṭhaheyya, pācittiyaṁ.

116Yā pana bhikkhunī jānaṁ sappāṇakaṁ udakaṁ tiṇaṁ vā mattikaṁ vā siñceyya vā siñcāpeyya vā, pācittiyaṁ.

Bhūtagāmavaggo ekādasamo.

Bhojanavaggo

117Agilānāya bhikkhuniyā eko āvasathapiṇḍo bhuñjitabbo. Tato ce uttari bhuñjeyya, pācittiyaṁ.

118Gaṇabhojane aññatra samayā pācittiyaṁ. Tatthāyaṁ samayo, gilānasamayo, cīvaradānasamayo, cīvarakārasamayo, addhānagamanasamayo, nāvābhiruhanasamayo, mahāsamayo, samaṇabhattasamayo, ayaṁ tattha samayo.

119Bhikkhunīṁ paneva kulaṁ upagataṁ pūvehi vā manthehi vā abhihaṭṭhuṁ pavāreyya, ākaṅkhamānāya bhikkhuniyā dvattipattapūrā paṭiggahetabbā. Tato ce uttari paṭiggaṇheyya, pācittiyaṁ. Dvattipattapūre paṭiggahetvā tato nīharitvā bhikkhunīhi saddhiṁ saṁvibhajitabbaṁ, ayaṁ tattha sāmīci.

120Yā pana bhikkhunī vikāle khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.

121Yā pana bhikkhunī sannidhikārakaṁ khādanīyaṁ vā bhojanīyaṁ vā khādeyya vā bhuñjeyya vā, pācittiyaṁ.

122Yā pana bhikkhunī adinnaṁ mukhadvāraṁ āhāraṁ āhareyya aññatra udakadantaponā, pācittiyaṁ.

123Yā pana bhikkhunī bhikkhuniṁ, "ehāyye, gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā"ti tassā dāpetvā vā adāpetvā vā uyyojeyya, "gacchāyye, na me tayā saddhiṁ kathā vā nisajjā vā phāsu hoti, ekikāya me kathā vā nisajjā vā phāsu hotī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

124Yā pana bhikkhunī sabhojane kule anupakhajja nisajjaṁ kappeyya, pācittiyaṁ.

125Yā pana bhikkhunī purisena saddhiṁ raho paṭicchanne āsane nisajjaṁ kappeyya, pācittiyaṁ.

126Yā pana bhikkhunī purisena saddhiṁ ekenekā raho nisajjaṁ kappeyya, pācittiyaṁ.

Bhojanavaggo dvādasamo.

Cārittavaggo

127Yā pana bhikkhunī nimantitā sabhattā samānā santiṁ bhikkhuniṁ anāpucchā purebhattaṁ vā pacchābhattaṁ vā kulesu cārittaṁ āpajjeyya aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo, cīvaradānasamayo, cīvarakārasamayo, ayaṁ tattha samayo.

128Agilānāya bhikkhuniyā catumāsappaccayapavāraṇā sāditabbā aññatra punapavāraṇāya, aññatra niccapavāraṇāya. Tato ce uttari sādiyeyya, pācittiyaṁ.

129Yā pana bhikkhunī uyyuttaṁ senaṁ dassanāya gaccheyya aññatra tathārūpappaccayā, pācittiyaṁ.

130Siyā ca tassā bhikkhuniyā kocideva paccayo senaṁ gamanāya, dirattatirattaṁ tāya bhikkhuniyā senāya vasitabbaṁ. Tato ce uttari vaseyya, pācittiyaṁ.

131Dirattatirattaṁ ce bhikkhunī senāya vasamānā uyyodhikaṁ vā balaggaṁ vā senābyūhaṁ vā anīkadassanaṁ vā gaccheyya, pācittiyaṁ.

132Surāmerayapāne pācittiyaṁ.

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133Aṅgulipatodake pācittiyaṁ.

134Udake hasadhamme pācittiyaṁ.

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135Anādariye pācittiyaṁ.

136Yā pana bhikkhunī bhikkhuniṁ bhiṁsāpeyya, pācittiyaṁ.

Cārittavaggo terasamo.

Jotivaggo

137Yā pana bhikkhunī agilānā visibbanāpekkhā jotiṁ samādaheyya vā samādahāpeyya vā aññatra tathārūpappaccayā, pācittiyaṁ.

138Yā pana bhikkhunī orenaddhamāsaṁ nahāyeyya aññatra samayā, pācittiyaṁ. Tatthāyaṁ samayo "diyaḍḍho māso seso gimhāna"nti "vassānassa paṭhamo māso" iccete aḍḍhateyyamāsā uṇhasamayo, pariḷāhasamayo, gilānasamayo, kammasamayo, addhānagamanasamayo, vātavuṭṭhisamayo, ayaṁ tattha samayo.

139Navaṁ pana bhikkhuniyā cīvaralābhāya tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ ādātabbaṁ nīlaṁ vā kaddamaṁ vā kāḷasāmaṁ vā. Anādā ce bhikkhunī tiṇṇaṁ dubbaṇṇakaraṇānaṁ aññataraṁ dubbaṇṇakaraṇaṁ navaṁ cīvaraṁ paribhuñjeyya, pācittiyaṁ.

140Yā pana bhikkhunī bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṁ cīvaraṁ vikappetvā apaccuddhāraṇaṁ paribhuñjeyya, pācittiyaṁ.

141Yā pana bhikkhunī bhikkhuniyā pattaṁ vā cīvaraṁ vā nisīdanaṁ vā sūcigharaṁ vā kāyabandhanaṁ vā apanidheyya vā apanidhāpeyya vā antamaso hasāpekkhāpi, pācittiyaṁ.

142Yā pana bhikkhunī sañcicca pāṇaṁ jīvitā voropeyya, pācittiyaṁ.

143Yā pana bhikkhunī jānaṁ sappāṇakaṁ udakaṁ paribhuñjeyya, pācittiyaṁ.

144Yā pana bhikkhunī jānaṁ yathādhammaṁ nihatādhikaraṇaṁ punakammāya ukkoṭeyya, pācittiyaṁ.

145Yā pana bhikkhunī jānaṁ theyyasatthena saddhiṁ saṁvidhāya ekaddhānamaggaṁ paṭipajjeyya antamaso gāmantarampi, pācittiyaṁ.

146Yā pana bhikkhunī evaṁ vadeyya: "Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā"ti. Sā bhikkhunī bhikkhunīhi evamassa vacanīyā: "māyye evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāyye antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā"ti.

Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyañce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ. No ce paṭinissajjeyya, pācittiyaṁ.

Jotivaggo cuddasamo.

Diṭṭhivaggo

147Yā pana bhikkhunī jānaṁ tathāvādiniyā bhikkhuniyā akaṭānudhammāya taṁ diṭṭhiṁ appaṭinissaṭṭhāya saddhiṁ sambhuñjeyya vā, saṁvaseyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.

148Samaṇuddesāpi ce evaṁ vadeyya: "Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā"ti. Sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: "māyye, samaṇuddese evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya, anekapariyāyenāyye, samaṇuddese antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāyā"ti.

Evañca sā samaṇuddesā bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā samaṇuddesā bhikkhunīhi evamassa vacanīyā: "ajjatagge te, ayye, samaṇuddese na ceva so bhagavā satthā apadisitabbo, yampi caññā samaṇuddesā labhanti bhikkhunīhi saddhiṁ dirattatirattaṁ sahaseyyaṁ, sāpi te natthi, cara pire, vinassā"ti.

Yā pana bhikkhunī jānaṁ tathānāsitaṁ samaṇuddesaṁ upalāpeyya vā, upaṭṭhāpeyya vā, sambhuñjeyya vā, saha vā seyyaṁ kappeyya, pācittiyaṁ.

149Yā pana bhikkhunī bhikkhunīhi sahadhammikaṁ vuccamānā evaṁ vadeyya: "na tāvāhaṁ, ayye, etasmiṁ sikkhāpade sikkhissāmi, yāva na aññaṁ bhikkhuniṁ byattaṁ vinayadharaṁ paripucchāmī"ti, pācittiyaṁ. Sikkhamānāya, bhikkhave, bhikkhuniyā aññātabbaṁ paripucchitabbaṁ paripañhitabbaṁ, ayaṁ tattha sāmīci.

150Yā pana bhikkhunī pātimokkhe uddissamāne evaṁ vadeyya: "Kiṁ panimehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvadeva kukkuccāya vihesāya vilekhāya saṁvattantī"ti, sikkhāpadavivaṇṇake pācittiyaṁ.

151Yā pana bhikkhunī anvaddhamāsaṁ pātimokkhe uddissamāne evaṁ vadeyya: "idāneva kho ahaṁ, ayye, jānāmi ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī"ti, tañce bhikkhuniṁ aññā bhikkhuniyo jāneyyuṁ nisinnapubbaṁ imāya bhikkhuniyā dvattikkhattuṁ pātimokkhe uddissamāne, ko pana vādo bhiyyo, na ca tassā bhikkhuniyā aññāṇakena mutti atthi, yañca tattha āpattiṁ āpannā, tañca yathādhammo kāretabbo, uttari cassā moho āropetabbo: "tassā te, ayye, alābhā, tassā te dulladdhaṁ, yaṁ tvaṁ pātimokkhe uddissamāne na sādhukaṁ aṭṭhiṁ katvā manasi karosī"ti, idaṁ tasmiṁ mohanake pācittiyaṁ.

152Yā pana bhikkhunī bhikkhuniyā kupitā anattamanā pahāraṁ dadeyya, pācittiyaṁ.

153Yā pana bhikkhunī bhikkhuniyā kupitā anattamanā talasattikaṁ uggireyya, pācittiyaṁ.

154Yā pana bhikkhunī bhikkhuniṁ amūlakena saṅghādisesena anuddhaṁseyya, pācittiyaṁ.

155Yā pana bhikkhunī bhikkhuniyā sañcicca kukkuccaṁ upadaheyya, "itissā muhuttampi aphāsu bhavissatī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

156Yā pana bhikkhunī bhikkhunīnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ upassutiṁ tiṭṭheyya, "yaṁ imā bhaṇissanti, taṁ sossāmī"ti etadeva paccayaṁ karitvā anaññaṁ, pācittiyaṁ.

Diṭṭhivaggo pannarasamo.

Dhammikavaggo

157Yā pana bhikkhunī dhammikānaṁ kammānaṁ chandaṁ datvā pacchā khīyanadhammaṁ āpajjeyya, pācittiyaṁ.

158Yā pana bhikkhunī saṅghe vinicchayakathāya vattamānāya chandaṁ adatvā uṭṭhāyāsanā pakkameyya, pācittiyaṁ.

159Yā pana bhikkhunī samaggena saṅghena cīvaraṁ datvā pacchā khīyanadhammaṁ āpajjeyya, "yathāsanthutaṁ bhikkhuniyo saṅghikaṁ lābhaṁ pariṇāmentī"ti, pācittiyaṁ.

160Yā pana bhikkhunī jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ puggalassa pariṇāmeyya, pācittiyaṁ.

161Yā pana bhikkhunī ratanaṁ vā ratanasammataṁ vā aññatra ajjhārāmā vā ajjhāvasathā vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṁ. Ratanaṁ vā pana bhikkhuniyā ratanasammataṁ vā ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggahāpetvā vā nikkhipitabbaṁ, "yassa bhavissati, so harissatī"ti, ayaṁ tattha sāmīci.

162Yā pana bhikkhunī aṭṭhimayaṁ vā dantamayaṁ vā visāṇamayaṁ vā sūcigharaṁ kārāpeyya, bhedanakaṁ pācittiyaṁ.

163Navaṁ pana bhikkhuniyā mañcaṁ vā pīṭhaṁ vā kārayamānāya aṭṭhaṅgulapādakaṁ kāretabbaṁ sugataṅgulena aññatra heṭṭhimāya aṭaniyā. Taṁ atikkāmentiyā chedanakaṁ pācittiyaṁ.

164Yā pana bhikkhunī mañcaṁ vā pīṭhaṁ vā tūlonaddhaṁ kārāpeyya, uddālanakaṁ pācittiyaṁ.

165Kaṇḍuppaṭicchādiṁ pana bhikkhuniyā kārayamānāya pamāṇikā kāretabbā, tatridaṁ pamāṇaṁ, dīghaso catasso vidatthiyo sugatavidatthiyā, tiriyaṁ dve vidatthiyo. Taṁ atikkāmentiyā chedanakaṁ pācittiyaṁ.

166Yā pana bhikkhunī sugatacīvarappamāṇaṁ cīvaraṁ kārāpeyya, atirekaṁ vā, chedanakaṁ pācittiyaṁ. Tatridaṁ sugatassa sugatacīvarappamāṇaṁ, dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṁ cha vidatthiyo, idaṁ sugatassa sugatacīvarappamāṇanti.

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Dhammikavaggo soḷasamo.

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Uddiṭṭhā kho, ayyāyo, chasaṭṭhisatā pācittiyā dhammā. Tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pācittiyā niṭṭhitā.

Pāṭidesanīyā

Ime kho panāyyāyo aṭṭha pāṭidesanīyā dhammā uddesaṁ āgacchanti.

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1Yā pana bhikkhunī agilānā sappiṁ viññāpetvā bhuñjeyya, paṭidesetabbaṁ tāya bhikkhuniyā: "gārayhaṁ, ayye, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī"ti.

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2Yā pana bhikkhunī agilānā telaṁ viññāpetvā bhuñjeyya … pe … taṁ paṭidesemīti.

3Yā pana bhikkhunī agilānā madhuṁ viññāpetvā bhuñjeyya … pe … taṁ paṭidesemīti.

4Yā pana bhikkhunī agilānā phāṇitaṁ viññāpetvā bhuñjeyya … pe … taṁ paṭidesemīti.

5Yā pana bhikkhunī agilānā macchaṁ viññāpetvā bhuñjeyya … pe … taṁ paṭidesemīti.

6Yā pana bhikkhunī agilānā maṁsaṁ viññāpetvā bhuñjeyya … pe … taṁ paṭidesemīti.

7Yā pana bhikkhunī agilānā khīraṁ viññāpetvā bhuñjeyya … pe … taṁ paṭidesemīti.

8Yā pana bhikkhunī agilānā dadhiṁ viññāpetvā bhuñjeyya, paṭidesetabbaṁ tāya bhikkhuniyā: "gārayhaṁ, ayye, dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ, taṁ paṭidesemī"ti.

Uddiṭṭhā kho, ayyāyo, aṭṭha pāṭidesanīyā dhammā. Tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

Pāṭidesanīyā niṭṭhitā.

Sekhiyā

Ime kho panāyyāyo, sekhiyā dhammā uddesaṁ āgacchanti.

Parimaṇḍalavaggo

1–2Parimaṇḍalaṁ nivāsessāmīti sikkhā karaṇīyā.
Parimaṇḍalaṁ pārupissāmīti sikkhā karaṇīyā.

3–4Suppaṭicchannā antaraghare gamissāmīti sikkhā karaṇīyā.
Suppaṭicchannā antaraghare nisīdissāmīti sikkhā karaṇīyā.

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5–6Susaṁvutā antaraghare gamissāmīti sikkhā karaṇīyā.
Susaṁvutā antaraghare nisīdissāmīti sikkhā karaṇīyā.

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7–8Okkhittacakkhunī antaraghare gamissāmīti sikkhā karaṇīyā.
Okkhittacakkhunī antaraghare nisīdissāmīti sikkhā karaṇīyā.

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9–10Na ukkhittakāya antaraghare gamissāmīti sikkhā karaṇīyā.
Na ukkhittakāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

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Parimaṇḍalavaggo paṭhamo.

Ujjagghikavaggo

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11–12Na ujjagghikāya antaraghare gamissāmīti sikkhā karaṇīyā.
Na ujjagghikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

13–14Appasaddā antaraghare gamissāmīti sikkhā karaṇīyā.
Appasaddā antaraghare nisīdissāmīti sikkhā karaṇīyā.

15–16Na kāyappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.
Na kāyappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.

17–18Na bāhuppacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.
Na bāhuppacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.

19–20Na sīsappacālakaṁ antaraghare gamissāmīti sikkhā karaṇīyā.
Na sīsappacālakaṁ antaraghare nisīdissāmīti sikkhā karaṇīyā.

Ujjagghikavaggo dutiyo.

Khambhakatavaggo

21–22Na khambhakatā antaraghare gamissāmīti sikkhā karaṇīyā.
Na khambhakatā antaraghare nisīdissāmīti sikkhā karaṇīyā.

23–24Na oguṇṭhitā antaraghare gamissāmīti sikkhā karaṇīyā.
Na oguṇṭhitā antaraghare nisīdissāmīti sikkhā karaṇīyā.

25Na ukkuṭikāya antaraghare gamissāmīti sikkhā karaṇīyā.

26Na pallatthikāya antaraghare nisīdissāmīti sikkhā karaṇīyā.

27Sakkaccaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

28Pattasaññinī piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

29Samasūpakaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

30Samatittikaṁ piṇḍapātaṁ paṭiggahessāmīti sikkhā karaṇīyā.

Khambhakatavaggo tatiyo.

Sakkaccavaggo

31Sakkaccaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

32Pattasaññinī piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

33Sapadānaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

34Samasūpakaṁ piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

35Na thūpakato omadditvā piṇḍapātaṁ bhuñjissāmīti sikkhā karaṇīyā.

36Na sūpaṁ vā byañjanaṁ vā odanena paṭicchādessāmi bhiyyokamyataṁ upādāyāti sikkhā karaṇīyā.

37Na sūpaṁ vā odanaṁ vā agilānā attano atthāya viññāpetvā bhuñjissāmīti sikkhā karaṇīyā.

38Na ujjhānasaññinī paresaṁ pattaṁ olokessāmīti sikkhā karaṇīyā.

39Nātimahantaṁ kabaḷaṁ karissāmīti sikkhā karaṇīyā.

40Parimaṇḍalaṁ ālopaṁ karissāmīti sikkhā karaṇīyā.

Sakkaccavaggo catuttho.

Kabaḷavaggo

41Na anāhaṭe kabaḷe mukhadvāraṁ vivarissāmīti sikkhā karaṇīyā.

42Na bhuñjamānā sabbahatthaṁ mukhe pakkhipissāmīti sikkhā karaṇīyā.

43Na sakabaḷena mukhena byāharissāmīti sikkhā karaṇīyā.

44Na piṇḍukkhepakaṁ bhuñjissāmīti sikkhā karaṇīyā.

45Na kabaḷāvacchedakaṁ bhuñjissāmīti sikkhā karaṇīyā.

46Na avagaṇḍakārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

47Na hatthaniddhunakaṁ bhuñjissāmīti sikkhā karaṇīyā.

48Na sitthāvakārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

49Na jivhānicchārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

50Na capucapukārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

Kabaḷavaggo pañcamo.

Surusuruvaggo

51Na surusurukārakaṁ bhuñjissāmīti sikkhā karaṇīyā.

52Na hatthanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.

53Na pattanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.

54Na oṭṭhanillehakaṁ bhuñjissāmīti sikkhā karaṇīyā.

55Na sāmisena hatthena pānīyathālakaṁ paṭiggahessāmīti sikkhā karaṇīyā.

56Na sasitthakaṁ pattadhovanaṁ antaraghare chaḍḍessāmīti sikkhā karaṇīyā.

57Na chattapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

58Na daṇḍapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

59Na satthapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

60Na āvudhapāṇissa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

Surusuruvaggo chaṭṭho.

Pādukavaggo

61Na pādukāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

62Na upāhanāruḷhassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

63Na yānagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

64Na sayanagatassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

65Na pallatthikāya nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

66Na veṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

67Na oguṇṭhitasīsassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

68Na chamāyaṁ nisīditvā āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

69Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

70Na ṭhitā nisinnassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

71Na pacchato gacchantī purato gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

72Na uppathena gacchantī pathena gacchantassa agilānassa dhammaṁ desessāmīti sikkhā karaṇīyā.

73Na ṭhitā agilānā uccāraṁ vā passāvaṁ vā karissāmīti sikkhā karaṇīyā.

74Na harite agilānā uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā.

75Na udake agilānā uccāraṁ vā passāvaṁ vā kheḷaṁ vā karissāmīti sikkhā karaṇīyā.

Pādukavaggo sattamo.

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Uddiṭṭhā kho, ayyāyo, sekhiyā dhammā. Tatthāyyāyo, pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

Sekhiyā niṭṭhitā.

Adhikaraṇasamathā

Ime kho panāyyāyo, satta adhikaraṇasamathā dhammā uddesaṁ āgacchanti.

Uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya.

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1Sammukhāvinayo dātabbo.

2Sativinayo dātabbo.

3Amūḷhavinayo dātabbo.

4Paṭiññāya kāretabbaṁ.

5Yebhuyyasikā.

6Tassapāpiyasikā.

7Tiṇavatthārakoti.

Uddiṭṭhā kho ayyāyo satta adhikaraṇasamathā dhammā. Tatthāyyāyo pucchāmi, kaccittha parisuddhā, dutiyampi pucchāmi, kaccittha parisuddhā, tatiyampi pucchāmi, kaccittha parisuddhā, parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.

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Adhikaraṇasamathā niṭṭhitā.

294Uddiṭṭhaṁ kho ayyāyo nidānaṁ, uddiṭṭhā aṭṭha parajika dhammā, uddiṭṭhā sattarasa saṅghādisesā dhammā, uddiṭṭhā tiṁsa nissaggiyā pācittiyā dhammā, uddiṭṭhā chasaṭṭhi satā pācittiyā dhammā, uddiṭṭhā aṭṭha pāṭidesanīyā dhammā, uddiṭṭhā sekhiyā dhammā, uddiṭṭhā satta adhikaraṇasamathā dhammā. Ettakaṁ tassa bhagavato suttāgataṁ suttapariyāpannaṁ anvaddhamāsaṁ uddesaṁ āgacchati, tattha sabbāheva samaggāhi sammodamānāhi avivadamānāhi sikkhitabbanti.

Vitthāruddeso catuttho.

Bhikkhunīpātimokkhaṁ niṭṭhitaṁ.