Bhikkhunīpātimokkhapāḷi (PLI-TV-BI-PM)

Pācittiya 146.

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

Part Fourteen: The Fire Chapter

Pācittiya 147.

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

Pācittiya 148.

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

Pācittiya 149.

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

Pācittiya 150.

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

Pācittiya 151.

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

Pācittiya 152.

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

Pācittiya 153.

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

Pācittiya 154.

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

Pācittiya 155.

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

Pācittiya 156.

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

Part Fifteen: The View Chapter

Pācittiya 157.

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

Pācittiya 158.

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

Pācittiya 159.

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

Pācittiya 160.

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

Pācittiya 161.

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

Pācittiya 162.

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

Pācittiya 163.

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

Pācittiya 164.

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

Pācittiya 165.

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

Pācittiya 166.

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

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

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

The section on confession is finished.

The Recitation of the Section on Acknowledgement

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

Pāṭidesanīyā 1.

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

Pāṭidesanīyā 2–8.

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

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

The section on acknowledgement is finished.

The Recitation of the Section on Training

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

Sekhiyā 1.

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

Sekhiyā 3.

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

Sekhiyā 5.

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

Sekhiyā 7.

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

Sekhiyā 9.

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

Sekhiyā 11.

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

Sekhiyā 13.

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

Sekhiyā 15.

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

Sekhiyā 17.

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

Sekhiyā 19.

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

Sekhiyā 21.

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

Sekhiyā 23.

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

Sekhiyā 25.

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

Sekhiyā 26.

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

Part One: The 26 Dealing with Proper Behavior

Sekhiyā 27.

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

Sekhiyā 28.

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

Sekhiyā 29.

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

Sekhiyā 30.

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

Sekhiyā 31.

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

Sekhiyā 32.

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

Sekhiyā 33.

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

Sekhiyā 34.

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

Sekhiyā 35.

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

Sekhiyā 36.

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

Sekhiyā 37.

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

Sekhiyā 38.

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

Sekhiyā 39.

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

Sekhiyā 40.

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

Sekhiyā 41.

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

Sekhiyā 42.

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

Sekhiyā 43.

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

Sekhiyā 44.

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

Sekhiyā 45.

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

Sekhiyā 46.

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

Sekhiyā 47.

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

Sekhiyā 48.

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

Sekhiyā 49.

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

Sekhiyā 50.

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

Sekhiyā 51.

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

Sekhiyā 52.

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

Sekhiyā 53.

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

Sekhiyā 54.

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

Sekhiyā 55.

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

Sekhiyā 56.

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

Part Two: The 30 Dealing with Food

Sekhiyā 57.

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

Sekhiyā 58.

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

Sekhiyā 59.

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

Sekhiyā 60.

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

Sekhiyā 61.

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

Sekhiyā 62.

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

Sekhiyā 63.

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

Sekhiyā 64.

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

Sekhiyā 65.

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

Sekhiyā 66.

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

Sekhiyā 67.

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

Sekhiyā 68.

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

Sekhiyā 69.

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

Sekhiyā 70.

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

Sekhiyā 71.

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

Sekhiyā 72.

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

Part Three: The 16 Dealing with Teaching Dhamma

Sekhiyā 73.

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

Sekhiyā 74.

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

Sekhiyā 75.

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

Part Four: The 3 Miscellaneous Rules

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

The section on training is finished.

Settlement of Issues

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

Adhikaraṇasamatha 1.

A verdict in the presence of may be given.

Adhikaraṇasamatha 2.

A verdict of mindfulness may be given.

Adhikaraṇasamatha 3.

A verdict of past insanity may be given.

Adhikaraṇasamatha 4.

Acting in accordance with what is admitted.

Adhikaraṇasamatha 5.

Acting in accordance with the majority.

Adhikaraṇasamatha 6.

Acting in accordance with the accused’s further misconduct.

Adhikaraṇasamatha 7.

Covering over as with grass.

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

The settlement of issues is finished.

Conclusion

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

The recitation of the enumeration; the fourth.

The Bhikkhunī Pātimokkha is finished.

Author: Thanissaro Bhikkhu

Bhikkhunī Pātimokkha

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

Santipada Publications, 2008

The English translation of the main part of the text came with the following copyright notice:

Copyright © 2007 Thanissaro Bhikkhu Access to Insight edition © 2007 For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.

Prepared for SuttaCentral by Samaneri Vimala.