五分比丘尼戒本 1

English (machine translation) 1

Language: English

1.1

Compiled by the śramaṇa Shi Minghui of Jianchu Monastery under the Liang.

"Listen, venerable sisters of the saṅgha! In the spring season, one month has passed minus one night; one night and three months remain. Old age and death draw very near, and the Buddha's Dharma is about to perish. Venerable sisters! In order to attain the path, be single-minded and diligent in vīrya. Why is that? Because the Buddhas were single-minded and diligent in vīrya, they attained anuttarā-samyak-saṃbodhi—how much more so for the rest of the wholesome path and Dharmas!"

1.3

"Joining the ten fingernails of our palms, we make offerings to the Lion of the Śākyas.
I now wish to recite the śīla; the saṅgha should listen single-mindedly.
Even toward minor offenses, in mind one should have great fear.
Where there is an offense, single-mindedly confess it, and never commit it again hereafter.
The mind-horse gallops along evil paths; pramāda is hard to restrain.
The Buddha declared the keen practice of śīla to be like sharp reins and a bridle.
When the Buddha's mouth preaches admonitions, the good can faithfully accept them;
Such a person's horse is well-tamed, able to defeat the army of kleśas.
If one does not accept instructions and does not delight in the śīla,
Such a person's horse is untamed, sinking into the army of kleśas.
If a person guards the śīla as a yak cherishes its tail,
Binding the mind without pramāda, like a monkey wearing a chain,
Constantly diligent day and night for the sake of seeking true wisdom,
Such a person within the Buddha's Dharma is able to attain a pure life."

1.4

"Those not fully ordained, leave." (If there are any, send them out according to these words; if none, answer: "Here there is no one who is not fully ordained.") "Venerable sisters! Have the bhikṣuṇīs who have not come declared their chanda and pariśuddhi?" (If there are any, declare them according to these words; if none, answer: "Here there is no one declaring chanda.") "The saṅgha is now harmonious; what business shall it perform first?" (Answer: "The karman of reciting the śīla.")

1.5

"Listen, venerable sisters of the saṅgha! Today, the fifteenth day, is the poṣadha for reciting the śīla; let the saṅgha single-mindedly perform the poṣadha for reciting the śīla. If the time has arrived for the saṅgha, may the saṅgha consent to listen. Such is the jñapti."

1.6

"Venerable sisters! Today at the poṣadha we recite the prātimokṣa. All together listen and reflect upon it well! If anyone has an offense, she should make āviṣkaraṇa; those without offenses should remain silent. Because of your silence, it should be known that I and the venerable sisters are in pariśuddhi. Just as the noble ones are silent, so too am I and the venerable sisters. If any bhikṣuṇī, when it is proclaimed up to three times within such an assembly, remembers having an offense and does not make āviṣkaraṇa, she incurs the offense of a deliberate lie. The offense of a deliberate lie was declared by the Buddha to be a Dharma that obstructs the path. She who makes āviṣkaraṇa attains peace and ease; for her who does not make āviṣkaraṇa, the offense becomes ever deeper."

1.7

"Venerable sisters! The prologue to the Prātimokṣa Sūtra has been recited. Now I ask, are the venerable sisters in pariśuddhi herein?" (A second and third time it is spoken likewise.) "The venerable sisters are in pariśuddhi herein, for you remain silent. Thus is this matter maintained."

1.8

"Venerable sisters! These eight pārājika dharmas are recited half-month by half-month in the Prātimokṣa Sūtra.

1.9

"Whatever bhikṣuṇī, who trains in the rules of śīla together with the bhikṣuṇīs, fails to give up the training when the śīla is weak, and engages in sexual intercourse as she pleases, even with an animal, that bhikṣuṇī incurs a pārājika and is in non-communion.

1.10

"Whatever bhikṣuṇī, whether in a village or in an empty place, with the intention to steal takes what is not given, such that a king or great minister would seize, bind, execute, or banish her, saying to her: 'You are a thief, you are foolish, you are stupid'—that bhikṣuṇī incurs a pārājika and is in non-communion.

1.11

"Whatever bhikṣuṇī, in regard to a human or a human-like being, should kill them herself, or kill them by giving a knife or poison, or instruct someone to kill them, or instruct them to kill themselves, praising death and commending death, saying: 'Alas, person, what use is living an evil life? Death is better than life!'—having such a thought and intentionally killing in accordance with that thought, through such various conditions, if that person dies because of this, that bhikṣuṇī incurs a pārājika and is in non-communion.

1.12

"Whatever bhikṣuṇī, not knowing and not seeing an uttaramanuṣyadharma, the fulfillment of noble benefits, claims for herself: 'I know thus, I see thus'—if at a later time, whether questioned or not questioned, for the sake of expiating the offense and seeking pariśuddhi, that bhikṣuṇī speaks thus: 'Without knowing I said I knew, without seeing I said I saw, telling an empty and deceptive deliberate lie'—excepting adhimāna, that bhikṣuṇī incurs a pārājika and is in non-communion.

1.13

"Whatever bhikṣuṇī, overcome by lust with an altered mind, receives various rubbings and touchings from a man below the hairline, above the knees, and behind the elbows, that bhikṣuṇī incurs a pārājika and is in non-communion.

1.14

"Whatever bhikṣuṇī, overcome by lust with an altered mind, receives from a man the taking of her hand, taking of her robe, meeting alone together, walking alone together, standing alone together, speaking alone together, sitting together on one seat, and being physically intimate with the man—if these eight dharmas are complete, that bhikṣuṇī incurs a pārājika and is in non-communion.

1.15

"Whatever bhikṣuṇī, knowing that the saṅgha has in accordance with the Dharma performed the karman of not seeing an offense against a monk, such that the monks do not dwell together, do not participate in affairs together, and do not speak together with him, nevertheless follows him—if the bhikṣuṇīs speak to this bhikṣuṇī: 'Sister! The saṅgha has already performed the karman of not seeing an offense against this monk, such that the monks do not dwell together, do not participate in affairs together, and do not speak together with him; do not follow him!'—if when thus admonished she persists and will not desist, she should be admonished a second and a third time. If upon being admonished a second and a third time she desists from this matter, that is good; if she does not desist, that bhikṣuṇī incurs a pārājika and is in non-communion.

1.16

"Whatever bhikṣuṇī, seeing a bhikṣuṇī commit a pārājika, conceals it, and at a later time, whether that bhikṣuṇī is still present, dead, gone far away, banished, has abandoned the path, or has changed her appearance, she speaks thus: 'I previously saw with my own eyes that she committed a pārājika'—that bhikṣuṇī incurs a pārājika and is in non-communion."

1.17

"Venerable sisters! The eight pārājika dharmas have been recited. If a bhikṣuṇī violates any one rule, she may not dwell together [with the saṅgha]. As with the earlier, so too with the later; this bhikṣuṇī incurs a pārājika offense and should not dwell together [with the saṅgha]. Now I ask, are the venerable sisters in pariśuddhi herein?" (A second and third time it is spoken likewise.)

1.18

"The venerable sisters are in pariśuddhi herein, for you remain silent. Thus is this matter maintained."

1.19

"Venerable sisters! These seventeen saṅghāvaśeṣa dharmas are recited half-month by half-month in the Prātimokṣa Sūtra.

1.20

"Whatever bhikṣuṇī acts as a matchmaker, whether for the sake of an illicit affair, conveying a man's intention to a woman or conveying a woman's intention to a man, even down to a single rendezvous—that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.21

"Whatever bhikṣuṇī, through her own unrighteous, malicious anger, defames a bhikṣuṇī who has no pārājika with a baseless pārājika, wishing to destroy her brahmacarya—if at a later time, whether questioned or not questioned, that bhikṣuṇī says: 'This matter of mine was baseless; remaining in anger, I defamed her'—that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.22

"Whatever bhikṣuṇī, through her own unrighteous, malicious anger, takes a fragment or what resembles a fragment from a different case to make a pārājika, defaming a bhikṣuṇī who has no pārājika, wishing to destroy her brahmacarya—if at a later time, whether questioned or not questioned, that bhikṣuṇī says: 'In this matter of mine, I took a fragment or what resembles a fragment from a different case; remaining in anger, I defamed her'—that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.23

"Whatever bhikṣuṇī, knowing a woman to be a criminal whose master has not permitted it, ordains her into the path, except if she had previously left home, that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.24

"Whatever bhikṣuṇī, knowing that the saṅgha has banished a bhikṣuṇī in accordance with the Dharma, and that bhikṣuṇī's mind is not yet subdued and she does not comply with the saṅgha, yourself together with your followers revokes her banishment outside the boundary, that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.25

"Whatever bhikṣuṇī stays overnight alone, crosses water alone, or falls behind alone on a road, with lust toward a man, except for special circumstances, that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā. The special circumstances are: when fleeing in fear; when old, sick, exhausted, and unable to catch up with companions; where the water is narrow and shallow with a bridge or boat; or where she fears men. These are called special circumstances.

1.26

"Whatever bhikṣuṇī goes to an official to accuse someone, that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.27

"Whatever bhikṣuṇī, having a mind of lust, receives food with her own hands from a man who has a mind of lust and eats it, that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.28

"Whatever bhikṣuṇī instructs another bhikṣuṇī, speaking thus: 'Only do not give rise to lust yourself; what harm is there in receiving food and drink from a man who has lust?'—that bhikṣuṇī commits an initial saṅghāvaśeṣa requiring deśanā.

1.29

"Whatever bhikṣuṇī diligently employs expedients to cause a schism in the harmonious saṅgha—if the bhikṣuṇīs speak to this bhikṣuṇī: 'Do not diligently employ expedients to cause a schism in the harmonious saṅgha; you should be in harmony with the saṅgha. Because the saṅgha is harmonious, there is joy and no dispute, a single mind and a single training blended like water and milk, together propagating the Master's teaching and walking in ease'—if when thus admonished she persists and will not desist, she should be admonished a second and a third time. If upon being admonished a second and a third time she desists from this matter, that is good; if she does not desist, that bhikṣuṇī, upon three admonitions, commits a saṅghāvaśeṣa requiring deśanā.

1.30

"Whatever bhikṣuṇī assists in causing a schism in the harmonious saṅgha, whether one, two, or many, saying to the bhikṣuṇīs: 'What this bhikṣuṇī says is spoken with knowledge, not without knowledge; it speaks the Dharma, not non-Dharma; it speaks the Vinaya, not non-Vinaya; these are all things that our minds approve and delight in'—if the bhikṣuṇīs speak to this bhikṣuṇī: 'Do not speak thus: "What this bhikṣuṇī says is spoken with knowledge, not without knowledge; it speaks the Dharma, not non-Dharma; it speaks the Vinaya, not non-Vinaya; these are all things that our minds approve and delight in." Why is that? This bhikṣuṇī does not speak with knowledge, does not speak the Dharma, and does not speak the Vinaya. Do not delight in assisting a schism in the harmonious saṅgha! You should delight in assisting the harmonious saṅgha. Because the saṅgha is harmonious, there is joy and no dispute, a single mind and a single training blended like water and milk, together propagating the Master's teaching and walking in ease'—if when thus admonished she persists and will not desist, she should be admonished a second and a third time. If upon being admonished a second and a third time she desists from this matter, that is good; if she does not desist, that bhikṣuṇī, upon three admonitions, commits a saṅghāvaśeṣa requiring deśanā.

1.31

"Whatever bhikṣuṇī is of an evil nature and difficult to speak with, training in the Prātimokṣa Sūtra together with the bhikṣuṇīs, frequently commits offenses; and when the bhikṣuṇīs admonish her for her offenses in accordance with the Dharma and the Vinaya, she answers: 'Ladies! Do not speak to me whether good or bad, and I too will not speak good or bad to you'—if the bhikṣuṇīs speak to her again: 'Do not make yourself impossible to speak with! You should speak in accordance with the Dharma to the bhikṣuṇīs, and the bhikṣuṇīs should also speak in accordance with the Dharma to you. Thus mutually instructing one another and mutually expiating offenses, the assembly of the Tathāgata is brought to fulfillment'—if when thus admonished she persists and will not desist, she should be admonished a second and a third time. If upon being admonished a second and a third time she desists from this matter, that is good; if she does not desist, that bhikṣuṇī, upon three admonitions, commits a saṅghāvaśeṣa requiring deśanā."

1.32

"If a bhikṣuṇī resides depending on a village, commits bad conduct, and corrupts families, and her bad conduct is seen, heard, and known [by all], and her corrupting families is also seen, heard, and known [by all], the bhikṣuṇīs should say to that bhikṣuṇī: 'You commit bad conduct and corrupt families; your bad conduct is seen, heard, and known, and your corrupting families is also seen, heard, and known. Go away; you ought not reside here.' If that bhikṣuṇī says: 'The venerable aunts are swayed by partiality, anger, delusion, and fear. Why is that? There are other bhikṣuṇīs with identical offenses like this, yet some are expelled while others are not expelled.' The bhikṣuṇīs should again say to her: 'Do not speak like this: "The venerable aunts are swayed by partiality, anger, delusion, and fear; there are other bhikṣuṇīs with identical offenses like this, yet some are expelled while others are not expelled." You commit bad conduct and corrupt families; your bad conduct is seen, heard, and known, and your corrupting families is also seen, heard, and known. Relinquish these words about being swayed by partiality, anger, delusion, and fear. Go away; you ought not reside here.' If, when thus admonished, she obstinately persists and does not abandon it, she should be admonished a second and a third time. If on being admonished a second or third time she abandons it, that is well. If she does not abandon it, that bhikṣuṇī, through three admonitions, commits a saṅghāvaśeṣa that requires deśanā.

1.33

"If two bhikṣuṇīs together engage in bad conduct, have an evil reputation, conceal each other's offenses, and trouble and vex the saṅgha, the bhikṣuṇīs should say to them: 'You two bhikṣuṇīs together engage in bad conduct, have an evil reputation, conceal each other's offenses, and trouble and vex the saṅgha. Distance yourselves from each other; abandon this bad conduct and troubling of the saṅgha, so that you may grow and dwell at ease within the Buddhadharma.' If those two bhikṣuṇīs say: 'We do not engage in bad conduct, have no evil reputation, do not conceal each other's offenses, and do not trouble and vex the saṅgha. There are two other bhikṣuṇīs here who together engage in bad conduct and trouble and vex the saṅgha.' The bhikṣuṇīs should again say to them: 'Do not speak like this. Why is that? There are no other two bhikṣuṇīs here engaging in bad conduct and troubling the saṅgha; there are only you two. Distance yourselves from each other; abandon this bad conduct and troubling of the saṅgha, so that you may grow and dwell at ease within the Buddhadharma.' If, when thus admonished, they obstinately persist and do not abandon it, they should be admonished a second and a third time. If on being admonished a second or third time they abandon it, that is well. If they do not abandon it, those bhikṣuṇīs, through three admonitions, commit a saṅghāvaśeṣa that requires deśanā.

1.34

"If two bhikṣuṇīs together engage in bad conduct, have an evil reputation, conceal each other's offenses, and trouble and vex the saṅgha, the bhikṣuṇīs should say to them: 'You two bhikṣuṇīs together engage in bad conduct, have an evil reputation, conceal each other's offenses, and trouble and vex the saṅgha. Distance yourselves from each other; abandon this bad conduct and troubling of the saṅgha, so that you may grow and dwell at ease within the Buddhadharma.' If the two bhikṣuṇīs say: 'We do not engage in bad conduct, have no evil reputation, do not conceal each other's offenses, and do not trouble and vex the saṅgha. The saṅgha sees that we are frail and, looking down on us, speaks like this.' The bhikṣuṇīs should again say: 'Do not speak like this. Why is that? The saṅgha does not look down on you because it sees you as frail. You should distance yourselves from each other; abandon this bad conduct and troubling of the saṅgha, so that you may grow and dwell at ease within the Buddhadharma.' If, when thus admonished, they obstinately persist and do not abandon it, they should be admonished a second and a third time. If on being admonished a second or third time they abandon it, that is well. If they do not abandon it, those bhikṣuṇīs, through three admonitions, commit a saṅghāvaśeṣa that requires deśanā.

1.35

"If a bhikṣuṇī is fond of quarreling with others, and when the saṅgha settles the matter, she then says: 'The saṅgha is swayed by partiality, anger, delusion, and fear.' The bhikṣuṇīs should say to her: 'Do not be fond of quarreling with others. Do not say: "The saṅgha is swayed by partiality, anger, delusion, and fear." Why is that? The saṅgha is not swayed by partiality, anger, delusion, and fear. Abandon these words, so that you may grow and dwell at ease within the Buddhadharma.' If, when thus admonished, she obstinately persists and does not abandon it, she should be admonished a second and a third time. If on being admonished a second or third time she abandons it, that is well. If she does not abandon it, that bhikṣuṇī, through three admonitions, commits a saṅghāvaśeṣa that requires deśanā.

1.36

"If a bhikṣuṇī is fond of quarreling with others, and when the saṅgha settles the matter, she then says: 'I renounce the Buddha, renounce the Dharma, renounce the Saṅgha, renounce the precepts, and will become a tīrthika. Other śramaṇas and brāhmaṇas also train in the precepts and have shame; among them I will be able to cultivate the brahmacarya.' The bhikṣuṇīs should say to her: 'Do not be fond of quarreling with others. Do not say: "I renounce the Buddha, the Dharma, and the Saṅgha." Why is that? Other śramaṇas and brāhmaṇas have no training in the precepts and have no shame. How could you cultivate the brahmacarya among them? Abandon this wrong view, so that you may grow and dwell at ease within the Buddhadharma.' If, when thus admonished, she obstinately persists and does not abandon it, she should be admonished a second and a third time. If on being admonished a second or third time she abandons it, that is well. If she does not abandon it, that bhikṣuṇī, through three admonitions, commits a saṅghāvaśeṣa that requires deśanā."

1.37

"Venerable sisters! The seventeen saṅghāvaśeṣa rules have been spoken: nine are offenses upon initial commission, and eight upon the third admonition. If a bhikṣuṇī commits any one of these offenses, she must perform the mānatva for half a month in both saṅghas, and then proceed to the ābhirhaṇa. Having performed it according to the Dharma, she must be rehabilitated in both saṅghas, each having twenty members. If there is even one person fewer, it is not called rehabilitation, and the bhikṣuṇīs are also blameworthy. Such is the rule in this case. Now I ask the venerable sisters: are you pure in this?" (A second and a third time it is spoken likewise.) "The venerable sisters are pure in this, because of their silence; thus is this matter maintained."

1.38

"Venerable sisters! These thirty niḥsargika-pāyattika rules are recited half-month by half-month in the Prātimokṣa Sūtra.

1.39

"If a bhikṣuṇī has finished her five robes and let go of the kaṭhina robe, she may keep an extra robe up to ten days. If she exceeds that, it is a niḥsargika-pāyattika.

1.40

"If a bhikṣuṇī has finished her robes and let go of the kaṭhina robe, and should she spend the night separated from any one of the five robes for more than one night, except through a saṅgha karman, it is a niḥsargika-pāyattika.

1.41

"If a bhikṣuṇī has finished her robes and let go of the kaṭhina robe, and obtains an out-of-season robe, she should accept it if needed and swiftly make and resolve upon it. If it is sufficient, that is well; if it is insufficient and she expects to obtain [more cloth] from another source to make it complete, [she may keep it] up to one month. If she exceeds that, it is a niḥsargika-pāyattika.

1.42

"If a bhikṣuṇī begs a robe from an unrelated male or female householder, except on the proper occasion, it is a niḥsargika-pāyattika. The proper occasions are: when robes have been robbed, robes lost, robes burnt, robes swept away [by water], or robes ruined; these are called the proper occasions.

1.43

"If a bhikṣuṇī has had her robes robbed, robes lost, robes burnt, robes swept away, or robes ruined, and begs a robe from an unrelated male or female householder, and if the male or female householder wishes to give many robes, that bhikṣuṇī should accept [only] two robes. If she accepts in excess of that, it is a niḥsargika-pāyattika.

1.44

"If unrelated male or female householders deliberate together: 'We will make a robe with the value of this robe and give it to bhikṣuṇī so-and-so'; and if that bhikṣuṇī, without prior invitation, goes to the male or female householders and asks: 'Are you making a robe for me with the value of such a robe?' and they reply: 'Yes'; and she then says: 'Excellent, male or female householder! Please make such-and-such a robe and give it to me, so that it is fine'—it is a niḥsargika-pāyattika.

1.45

"If unrelated male or female householders deliberate together: 'We will each make a robe with the value of such a robe and give it to bhikṣuṇī so-and-so'; and if that bhikṣuṇī, without prior invitation, goes to the male or female householders and asks: 'Are you each making a robe for me with the value of such a robe?' and they reply: 'Yes'; and she then says: 'Excellent, male or female householder! Please combine them into one robe and give it to me, so that it is fine'—it is a niḥsargika-pāyattika.

1.46

"If a king, a minister, a brāhmaṇa, or a householder sends an envoy to deliver the price of a robe for the sake of a bhikṣuṇī, and the envoy arrives at the bhikṣuṇī's place and says: 'Venerable aunt! That king or minister sends this price of a robe. Please accept it, venerable aunt.' That bhikṣuṇī should say: 'I ought not accept the price of a robe. If I obtain a pure robe, I shall accept and keep it with my own hands.' The envoy says: 'Venerable aunt, is there an attendant?' The bhikṣuṇī then points out the place. The envoy then goes to the attendant and says: 'Such-and-such king or minister sends this price of a robe to bhikṣuṇī so-and-so. Accept it on her behalf, make [the robe], and deliver it.' And he gives it to him. Having given it, the envoy returns to the bhikṣuṇī and reports: 'Venerable aunt! I have already given it to the attendant you indicated. When you need the robe, venerable aunt, you may go and collect it.' That bhikṣuṇī may go to the attendant two or three times and say: 'I need the robe. I need the robe.' If she obtains it, that is well. If she does not obtain it, she may go to stand silently before the attendant four, five, or six times; if she obtains it, that is well. If she obtains it by seeking beyond this, it is a niḥsargika-pāyattika. If she does not obtain the robe, she should inform the place from which the envoy came, either going herself or sending a messenger, saying: 'You sent the price of a robe for bhikṣuṇī so-and-so, but that bhikṣuṇī has not received it after all. Reclaim it yourself, do not let it be lost. Such is the rule in this case.'

1.47

"If a bhikṣuṇī herself begs yarn and hires a weaver to weave a robe, it is a niḥsargika-pāyattika.

1.48

"If a male or female householder has a weaver weave a robe for a bhikṣuṇī, and that bhikṣuṇī, without prior invitation, goes to the weaver and says: 'Do you know? This robe is being made for me. For my sake, weave it well, making it very dense and wide, and I will reward you separately.' And if she later gives a meal or the price of a meal, and receives [the robe], it is a niḥsargika-pāyattika. (10)

1.49

"If a bhikṣuṇī gives a robe to another bhikṣuṇī, and later, becoming angry and displeased, snatches it back herself or causes someone else to snatch it back, saying: 'Return my robe; I do not give it to you'—it is a niḥsargika-pāyattika.

1.50

"If a bhikṣuṇī knows that a donor wishes to give property to the saṅgha, and diverts it to herself, it is a niḥsargika-pāyattika.

1.51

"If a bhikṣuṇī is sick, she may take the four kinds of dissolvable medicines: ghee, oil, honey, and molasses. Having accepted them once, [she may keep them] up to seven days. If she exceeds that, it is a niḥsargika-pāyattika.

1.52

"If a bhikṣuṇī, within the ten days before the end of the retreat and prior to the pravāraṇā, receives an urgent gift of a robe, she should accept it if needed, [and may keep it] up to the robe season. If she exceeds that, it is a niḥsargika-pāyattika.

1.53

"If a bhikṣuṇī's bowl has fewer than five mendings and she begs for a new bowl for the sake of beauty, it is a niḥsargika-pāyattika.

1.54

"If a bhikṣuṇī engages in various kinds of trade seeking profit, it is a niḥsargika-pāyattika.

1.55

"If a bhikṣuṇī engages in various kinds of buying and selling with gold, silver, and coins, it is a niḥsargika-pāyattika.

1.56

"If a bhikṣuṇī takes hold of gold, silver, or coins herself, or causes someone else to take hold of them, or resolves to accept them, it is a niḥsargika-pāyattika.

1.57

"If a bhikṣuṇī first begs for this, and after obtaining it does not use it but begs for other things, it is a niḥsargika-pāyattika.

1.58

"If a bhikṣuṇī accepts an out-of-season robe as an in-season robe, it is a niḥsargika-pāyattika. (20)

1.59

"If a bhikṣuṇī exchanges robes with another bhikṣuṇī, and later repents and demands it back, and takes it, it is a niḥsargika-pāyattika.

1.60

If a bhikṣuṇī, when other bhikṣuṇīs say to her, "Take a menstrual cloth," says herself, "I do not need one," but when the time comes takes one in advance: it is a niḥsargika-pāyattika.

1.61

If a bhikṣuṇī begs for a heavy robe, she should take one worth up to four large coins. If she accepts an expensive robe: it is a niḥsargika-pāyattika.

1.62

If a bhikṣuṇī begs for a light robe, she should take one worth up to two and a half large coins. If she accepts an expensive robe: it is a niḥsargika-pāyattika.

1.63

If a bhikṣuṇī, on behalf of the saṅgha and for a specific purpose, begs from a single householder, but uses it for something else: it is a niḥsargika-pāyattika.

1.64

If a bhikṣuṇī, on behalf of the saṅgha and for a specific purpose, begs from many householders, but uses it for something else: it is a niḥsargika-pāyattika.

1.65

If a bhikṣuṇī, for herself and for a specific purpose, begs from a single householder, but herself uses it for something else: it is a niḥsargika-pāyattika.

1.66

If a bhikṣuṇī, for herself and for a specific purpose, begs from many householders, but herself uses it for something else: it is a niḥsargika-pāyattika.

1.67

If a bhikṣuṇī stores up utensils: it is a niḥsargika-pāyattika.

1.68

If a bhikṣuṇī hoards many almsbowls: it is a niḥsargika-pāyattika. (Thirty)

1.69

"Venerable sisters! The thirty niḥsargika-pāyattika rules have been recited. Now I ask the venerable sisters: are you pure in these matters?" (Spoken thus a second and a third time.)

1.70

"The venerable sisters are pure in these matters, for you are silent. Thus do I hold it."

1.71

"Venerable sisters! These two hundred and ten pāyattika rules are recited half-month by half-month in the Prātimokṣa Sūtra.

1.72

If a bhikṣuṇī tells a deliberate lie: it is a pāyattika.

1.73

If a bhikṣuṇī reviles a bhikṣuṇī: it is a pāyattika.

1.74

If a bhikṣuṇī uses malicious speech to cause dissension among bhikṣuṇīs: it is a pāyattika.

1.75

If a bhikṣuṇī teaches the Dharma to a man beyond five or six sentences, except in the presence of an intelligent woman who understands good and evil speech: it is a pāyattika.

1.76

If a bhikṣuṇī knows that the saṅgha has settled a matter according to the Dharma, and reopens it again: it is a pāyattika.

1.77

If a bhikṣuṇī teaches scriptures to an unordained woman and recites together with her: it is a pāyattika.

1.78

If a bhikṣuṇī lodges in the same room with an unordained woman for more than three nights: it is a pāyattika.

1.79

If a bhikṣuṇī tells an unordained woman about her own attainment of uttaramanuṣyadharma, saying, 'Thus do I know, thus do I see,' even if it is true: it is a pāyattika.

1.80

If a bhikṣuṇī knows of a grave offence of a bhikṣuṇī and reports it to an unordained woman, except by a saṅgha-karman: it is a pāyattika.

1.81

If a bhikṣuṇī says: 'What is the use of these minor precepts? When these precepts are recited, it only causes people distress'—if she reviles the precepts in this way: it is a pāyattika. (Ten)

1.82

If a bhikṣuṇī cuts down living vegetation herself, or has someone else cut it saying, 'Cut this down': it is a pāyattika.

1.83

If a bhikṣuṇī intentionally evades answering when questioned: it is a pāyattika.

1.84

If a bhikṣuṇī falsely slanders a person appointed by the saṅgha: it is a pāyattika.

1.85

If a bhikṣuṇī spreads out saṅgha bedding in the open air herself, has someone else spread it, or it is spread by another, sits or lies on it, and upon leaving neither packs it up herself, nor tells someone else to pack it up, nor entrusts its packing up: it is a pāyattika.

1.86

If a bhikṣuṇī spreads out saṅgha bedding inside a saṅgha chamber herself, has someone else spread it, or it is spread by another, sits or lies on it, and upon leaving neither packs it up herself, nor tells someone else to pack it up, nor entrusts its packing up: it is a pāyattika.

1.87

If a bhikṣuṇī, angry and displeased, drags a bhikṣuṇī out of a monastery herself or has someone else drag her out, saying: 'Get out, vanish! Do not stay here!': it is a pāyattika.

1.88

If a bhikṣuṇī, knowing that someone else has already spread bedding, arrives later and forcefully spreads her own or has someone else spread it, thinking: 'If she is unhappy, she will leave on her own': it is a pāyattika.

1.89

If a bhikṣuṇī sits or lies down with force on a corded bed or wooden bed with pointed legs on an upper storey belonging to the saṅgha: it is a pāyattika.

1.90

If a bhikṣuṇī knows that water contains living creatures, and uses it to sprinkle on mud, or for food and drink, or for various uses: it is a pāyattika.

1.91

If a bhikṣuṇī eats repeated meals, except on proper occasions: it is a pāyattika. The proper occasions are: a time of illness, a time of making robes, and a time of robe-giving—these are called the proper occasions. (Twenty)

1.92

If a bhikṣuṇī accepts a group meal upon special invitation, except on proper occasions: it is a pāyattika. The proper occasions are: a time of illness, a time of robe-giving, a time of making robes, a time of traveling on foot, a time of traveling on a boat, or a time of a great assembly—these are called the proper occasions.

1.93

If a bhikṣuṇī who is not sick eats more than one meal at a place providing a single meal: it is a pāyattika.

1.94

If a bhikṣuṇī goes to a layperson's house and is freely offered an abundance of food and drink, whether cakes or parched flour: if she does not stay to eat at that house, she should accept only two or three bowlfuls as needed, and upon leaving outside she must share the food with other bhikṣuṇīs. If she is not sick and accepts more than this, or fails to share with other bhikṣuṇīs: it is a pāyattika.

1.95

If a bhikṣuṇī has finished eating, and eats [again] without performing the leftover food rite: it is a pāyattika.

1.96

If a bhikṣuṇī, when another has finished eating without performing the leftover food rite, forcefully urges her to eat, wishing to cause her to commit an offence: it is a pāyattika.

1.97

If a bhikṣuṇī puts unoffered food into her mouth, except for tasting food, tooth-cleaning sticks, and water: it is a pāyattika.

1.98

If a bhikṣuṇī eats at the improper time: it is a pāyattika.

1.99

If a bhikṣuṇī eats leftover food kept overnight: it is a pāyattika.

1.100

If a bhikṣuṇī sits with a man in a dining household: it is a pāyattika.

1.101

If a bhikṣuṇī goes to watch an army march out: it is a pāyattika. (Thirty)

1.102

If a bhikṣuṇī has a reason to go into an army camp, she may stay up to two or three nights. If she stays longer: it is a pāyattika.

1.103

If a bhikṣuṇī has a reason to stay in an army camp for two or three nights, and watches the army formations joining in battle: it is a pāyattika.

1.104

If a bhikṣuṇī says: 'As I understand the Dharma taught by the Buddha, the things called obstacles to the path cannot actually obstruct the path'; and the bhikṣuṇīs tell that bhikṣuṇī: 'Do not speak thus. Do not slander the Buddha; do not misrepresent the Buddha. The Buddha said that obstacles to the path can indeed obstruct the path. Relinquish this evil, wrong view'; when she is thus admonished, if she persistently adheres to it and does not relinquish it, she should be admonished a second and a third time. If, upon being admonished a second and a third time, she relinquishes this matter, it is good; if she does not relinquish it: it is a pāyattika.

1.105

If a bhikṣuṇī knows that this bhikṣuṇī has not repented in accordance with the Dharma and has not relinquished her evil, wrong view, yet lives with her, speaks with her, stays overnight with her, or performs activities with her: it is a pāyattika.

1.106

If a śrāmaṇerikā says: 'As I understand the Dharma taught by the Buddha, indulging in the five sensual pleasures cannot obstruct the path'; and the bhikṣuṇīs tell that śrāmaṇerikā: 'Do not speak thus. Do not slander the Buddha; do not misrepresent the Buddha. The Buddha said that the five sensual pleasures obstruct the path, and they can indeed obstruct the path. You, śrāmaṇerikā, relinquish this evil, wrong view'; when she is thus instructed, if she persistently adheres to it and does not relinquish it, she should be instructed a second and a third time. If, upon being instructed a second and a third time, she relinquishes this matter, it is good. If she does not relinquish it, the bhikṣuṇīs should say to that śrāmaṇerikā: 'Get out! From now on, do not say that the Buddha is your master, and do not walk behind the bhikṣuṇīs. While other śrāmaṇerikās are permitted to stay two nights with the bhikṣuṇīs, you shall have no such privilege. Foolish person, get out, vanish! Do not stay here!' If a bhikṣuṇī knows of a śrāmaṇerikā who has been banished in accordance with the Dharma, yet supports her, allows her to live with her, or speaks with her: it is a pāyattika.

1.107

If a bhikṣuṇī intentionally deprives an animal of life: it is a pāyattika.

1.108

If a bhikṣuṇī intentionally causes doubt and regret to arise in a bhikṣuṇī, thinking: 'Let this bhikṣuṇī be distressed even for a short time': it is a pāyattika.

1.109

If a bhikṣuṇī gets up and leaves when the saṅgha is settling a matter without having given her consent: it is a pāyattika.

1.110

If a bhikṣuṇī tickles a bhikṣuṇī: it is a pāyattika.

1.111

If a bhikṣuṇī frolics in water: it is a pāyattika. (Forty)

1.112

If a bhikṣuṇī lodges in the same room with a man: it is a pāyattika.

1.113

If a bhikṣuṇī drinks alcoholic beverage: it is a pāyattika.

1.114

If a bhikṣuṇī treats her preceptor with disrespect: it is a pāyattika.

1.115

If a bhikṣuṇī digs the earth herself, or has someone else dig saying, 'Dig this': it is a pāyattika.

1.116

If a bhikṣuṇī, having engaged in a dispute, eavesdrops in silence, thinking: 'I will remember what the bhikṣuṇīs say': it is a pāyattika.

1.117

If a bhikṣuṇī accepts a four-month general invitation and accepts beyond that time, except in cases of a renewed invitation, a self-delivered invitation, or a permanent invitation: it is a pāyattika.

1.118

If a bhikṣuṇī repeatedly commits offences and is admonished by the bhikṣuṇīs in accordance with the Dharma, and says: 'I will not study this precept; I will ask other bhikṣuṇīs who uphold the Dharma and uphold the Vinaya': it is a pāyattika.

1.119

If a bhikṣuṇī, when the precepts are being recited, says: 'Only now do I learn that this rule is recited half-month by half-month in the Poṣadha Prātimokṣa Sūtra'; and the bhikṣuṇīs know that this bhikṣuṇī has already sat in the recitation of the precepts two or three times, this bhikṣuṇī is not exempted on account of ignorance. She shall be dealt with in accordance with the Dharma according to the offence committed, and she should be rebuked for her ignorance: 'What you did was unwholesome; when the precepts were recited you did not listen single-mindedly or take it to heart': it is a pāyattika.

1.120

"If a bhikṣuṇī travels along a road by prearrangement with thieves, going from this village to that village, it is a pāyattika.

1.121

"If a bhikṣuṇī travels along a road by prearrangement with a man, going from this village to that village, it is a pāyattika. (50)

1.122

"If a bhikṣuṇī, not being ill, kindles a fire herself or causes someone to kindle one for the sake of warming herself, it is a pāyattika.

1.123

"If a bhikṣuṇī takes jewels or valuable items herself or causes someone to take them—except inside a monastery or lodging—it is a pāyattika. If she takes jewels or valuable items inside a monastery or lodging, should an owner later claim them, she must return them. Such is the proper course in this matter.

1.124

"If a bhikṣuṇī bathes within half a month, except on appropriate occasions, it is a pāyattika. Appropriate occasions are: when ill, when working, when journeying, during wind and rain, [or] when it is hot; these are called appropriate occasions.

1.125

"If a bhikṣuṇī strikes a bhikṣuṇī out of anger, it is a pāyattika.

1.126

"If a bhikṣuṇī raises her hand against a bhikṣuṇī out of anger, it is a pāyattika.

1.127

"If a bhikṣuṇī intentionally frightens a bhikṣuṇī, it is a pāyattika.

1.128

"If a bhikṣuṇī slanders a bhikṣuṇī with a baseless saṅghāvaśeṣa, it is a pāyattika.

1.129

"If a bhikṣuṇī says to that bhikṣuṇī: 'Come with me to various households, and I will give you much delicious food and drink,' but having arrived does not give it to her, and says: 'Go away; sitting or talking with you is unpleasant, while sitting alone and talking alone is pleasant,' doing so intending to cause vexation, it is a pāyattika.

1.130

"If a bhikṣuṇī has a new robe, she must make a mark with one of three colors: blue-green, black, or reddish-brown (mangrove). If she does not make a mark with one of the three colors, it is a pāyattika.

1.131

"If a bhikṣuṇī, for the sake of a joke, hides a bhikṣuṇī's robe, bowl, sitting mat, or needle case—any such requisite of life—or causes someone to hide it, it is a pāyattika. (60)

1.132

"If a bhikṣuṇī, when the saṅgha is settling a matter, having given her chanda according to the Dharma, later scolds [the saṅgha], it is a pāyattika.

1.133

"If a bhikṣuṇī says: 'The bhikṣuṇīs divert saṅgha property and give it away according to personal acquaintances,' it is a pāyattika.

1.134

"If a bhikṣuṇī forcibly takes back a robe formally ceded (vikalpita) to a monk, a bhikṣuṇī, a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a pāyattika.

1.135

"If a bhikṣuṇī, having accepted an invitation from another, goes to visit various households before or after the meal without informing a nearby bhikṣuṇī, except on an appropriate occasion, it is a pāyattika. An appropriate occasion is the robe-making season; this is called an appropriate occasion.

Linked texts (1)

五分比丘尼戒本 — Classical Chinese