Dvemātikāpāḷi — Bhikkhunīpātimokkhapāḷi
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Dvemātikāpāḷi
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Bhikkhunīpātimokkhapāḷi
The nuns’ rules
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Pubbakaraṇaṁ
Preliminaries
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Sammajjanī padīpo ca, udakaṁ āsanena ca;
Sweeping and lamps, setting up of water and seats;
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Uposathassa etāni, “pubbakaraṇa”nti vuccati.
these are to be done before the observance-day ceremony.
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Pubbakiccaṁ
Preliminary duties
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Chanda, pārisuddhi, utukkhānaṁ, bhikkhunigaṇanā ca ovādo;
Consent, purity, knowing the season, and counting the nuns, instruction;
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Uposathassa etāni, “pubbakicca”nti vuccati.
these are called the preliminary duties of the observance-day ceremony.
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Pattakallaaṅgā
The factors of readiness
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Uposatho, yāvatikā ca bhikkhunī kammappattā;
It is the observance day, all the nuns who should be present have arrived,
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Sabhāgāpattiyo ca na vijjanti;
there are no shared offenses,
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Vajjanīyā ca puggalā tasmiṁ na honti, “pattakalla”nti vuccati.
and there is no-one there who should not be present. This is called readiness.
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Pubbakaraṇapubbakiccāni samāpetvā desitāpattikassa samaggassa bhikkhunisaṅghassa anumatiyā pātimokkhaṁ uddisituṁ ārādhanaṁ karoma.
“Having completed the duties to be done beforehand and the preliminary duties, with the assent of the nuns’ community, one and all, with offenses confessed, I invite the recitation of the Monastic Code.”
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Nidānuddeso
The recitation of the introduction
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Suṇātu me ayye saṅgho.
“Please, venerables, I ask the Sangha to listen.
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Ajjuposatho pannaraso,
Today is the observance day, the fifteenth.
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yadi saṅghassa pattakallaṁ, saṅgho uposathaṁ kareyya, pātimokkhaṁ uddiseyya.
If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code.
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Kiṁ saṅghassa pubbakiccaṁ?
What is the preliminary duty of the Sangha?
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Pārisuddhiṁ ayyāyo ārocetha,
The venerables should declare their purity.
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pātimokkhaṁ uddisissāmi,
I will recite the Monastic Code.
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taṁ sabbāva santā sādhukaṁ suṇoma manasi karoma.
Everyone present should listen to it and attend carefully.
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Yassā siyā āpatti, sā āvikareyya,
Anyone who has committed an offense should reveal it.
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asantiyā āpattiyā tuṇhī bhavitabbaṁ,
If you haven’t committed any offense, you should remain silent.
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tuṇhībhāvena kho panāyyāyo, “parisuddhā”ti vedissāmi.
If you are silent, I will regard you as pure.
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Yathā kho pana paccekapuṭṭhassā veyyākaraṇaṁ hoti, evamevaṁ evarūpāya parisāya yāvatatiyaṁ anusāvitaṁ hoti.
Just as one responds when asked individually, so too, an announcement is made three times in this kind of gathering.
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Yā pana bhikkhunī yāvatatiyaṁ anusāviyamāne saramānā santiṁ āpattiṁ nāvikareyya, sampajānamusāvādassā hoti.
If a nun remembers an offense while the announcement is being made up to the third time, but doesn’t reveal it, she is lying in full awareness.
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Sampajānamusāvādo kho panāyyāyo, antarāyiko dhammo vutto bhagavatā,
Lying in full awareness is called an obstacle by the Buddha.
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tasmā saramānāya bhikkhuniyā āpannāya visuddhāpekkhāya santī āpatti āvikātabbā,
A nun who remembers an offense and is seeking purification should therefore reveal it.
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āvikatā hissā phāsu hoti.
When it’s revealed, she will be at ease.
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Uddiṭṭhaṁ kho, ayyāyo, nidānaṁ.
Venerables, the introduction has been recited.
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Tatthāyyāyo pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
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dutiyampi pucchāmi, kaccittha parisuddhā,
A second time I ask, ‘Are you pure in this?’
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tatiyampi pucchāmi, kaccittha parisuddhā,
A third time I ask, ‘Are you pure in this?’
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parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
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Nidānaṁ niṭṭhitaṁ.
The introduction is finished.
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Pārājikuddeso
The recitation of the rules on expulsion
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Tatrime aṭṭha pārājikā dhammā uddesaṁ āgacchanti.
These eight rules on expulsion come up for recitation.
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Pārājika 1. Methunadhammasikkhāpadaṁ
Expulsion 1: sexual intercourse
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Yā pana bhikkhunī chandaso methunaṁ dhammaṁ paṭiseveyya, antamaso tiracchānagatenapi, pārājikā hoti asaṁvāsā.
If a nun willingly has sexual intercourse, even with a male animal, she is expelled and excluded from the community.
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Pārājika 2. Adinnādānasikkhāpadaṁ
Expulsion 2: stealing
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Yā pana bhikkhunī gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyeyya,
If a nun, intending to steal, takes from an inhabited area or from the wilderness what has not been given to her—
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yathārūpe adinnādāne rājāno coraṁ gahetvā haneyyuṁ vā bandheyyuṁ vā pabbājeyyuṁ vā corāsi bālāsi mūḷhāsi thenāsīti, tathārūpaṁ bhikkhunī adinnaṁ ādiyamānā
the sort of stealing for which kings, having caught a thief, would beat, imprison, or banish her, saying, ‘You’re a bandit, you’re a fool, you’ve gone astray, you’re a thief’—
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ayampi pārājikā hoti asaṁvāsā.
she too is expelled and excluded from the community.
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Pārājika 3. Manussaviggahasikkhāpadaṁ
Expulsion 3: killing a human being
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Yā pana bhikkhunī sañcicca manussaviggahaṁ jīvitā voropeyya, satthahārakaṁ vāssa pariyeseyya, maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya,
If a nun intentionally kills a human being or seeks an instrument of death for them or praises death or incites someone to die, saying,
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“ambho purisa, kiṁ tuyhiminā pāpakena dujjīvitena, mataṁ te jīvitā seyyo”ti,
‘My friend, what’s the point of this miserable and difficult life? Death is better for you than life!’—
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iti cittamanā cittasaṅkappā anekapariyāyena maraṇavaṇṇaṁ vā saṁvaṇṇeyya, maraṇāya vā samādapeyya,
thinking and intending thus, if she praises death in many ways or incites someone to die—
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ayampi pārājikā hoti asaṁvāsā.
she too is expelled and excluded from the community.
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Pārājika 4. Uttarimanussadhammasikkhāpadaṁ
Expulsion 4: falsely claiming a superhuman quality
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Yā pana bhikkhunī anabhijānaṁ uttarimanussadhammaṁ attupanāyikaṁ alamariyañāṇadassanaṁ samudācareyya, “iti jānāmi, iti passāmī”ti,
If a nun falsely claims for herself a superhuman quality, a knowledge and vision worthy of the noble ones, saying, ‘This I know, this I see,’
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tato aparena samayena samanuggāhīyamānā vā asamanuggāhīyamānā vā āpannā visuddhāpekkhā evaṁ vadeyya, “ajānamevaṁ, ayye, avacaṁ jānāmi, apassaṁ passāmi, tucchaṁ musā vilapi”nti,
but after some time—whether she is questioned or not, but having committed the offense and seeking purification—should say: ‘Not knowing I said that I know, not seeing that I see; what I said was empty and false,’ then,
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aññatra adhimānā,
except if it is due to overestimation,
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ayampi pārājikā hoti asaṁvāsā.
she too is expelled and excluded from the community.
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Pārājika 5. Ubbhajāṇumaṇḍalikāsikkhāpadaṁ
Expulsion 5: physical contact with a man
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Yā pana bhikkhunī avassutā avassutassa purisapuggalassa, adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyeyya, ayampi pārājikā hoti asaṁvāsā ubbhajāṇumaṇḍalikā.
If a lustful nun consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, she too is expelled and excluded from the community. The training rule on above the knees.
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Pārājika 6. Vajjappaṭicchādikāsikkhāpadaṁ
Expulsion 6: concealing an expulsion offense
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Yā 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 pārājikā hoti asaṁvāsā vajjappaṭicchādikā.
If a nun knows that a nun has committed an offense entailing expulsion, but she neither confronts her herself nor tells the community, and afterward—whether that nun remains or has died or has been expelled or has converted—she says, ‘Venerables, although I previously knew that this nun was like this, I thought, “I will neither confront her myself nor tell the community,”’ she too is expelled and excluded from the community. The training rule on those who conceal offenses.
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Pārājika 7. Ukkhittānuvattikāsikkhāpadaṁ
Expulsion 7: siding with an ejected monk
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Yā pana bhikkhunī samaggena saṅghena ukkhittaṁ bhikkhuṁ dhammena vinayena satthusāsanena anādaraṁ appaṭikāraṁ akatasahāyaṁ tamanuvatteyya, sā bhikkhunī bhikkhunīhi evamassa vacanīyā:
If a nun takes sides with a monk who has been ejected by a unanimous Sangha—in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction—and who is disrespectful, who has not made amends, and who has not made friends, the nuns should correct her like this:
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“eso kho, ayye, bhikkhu samaggena saṅghena ukkhitto, dhammena vinayena satthusāsanena anādaro appaṭikāro akatasahāyo, māyye, etaṁ bhikkhuṁ anuvattī”ti,
‘Venerable, this monk has been ejected by a unanimous Sangha in accordance with the Teaching, the Monastic Law, and the Teacher’s instruction. He’s disrespectful, hasn’t made amends, and hasn’t made friends. Venerable, don’t take sides with this monk.’
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evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya,
If that nun continues as before, the nuns should press her up to three times to make her stop.
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yāvatatiyaṁ ce samanubhāsiyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ,
If she then stops, all is well.
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no ce paṭinissajjeyya, ayampi pārājikā hoti asaṁvāsā ukkhittānuvattikā.
If she does not stop, she too is expelled and excluded from the community. The training rule on taking sides with one who has been ejected.
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Pārājika 8. Aṭṭhavatthukāsikkhāpadaṁ
Expulsion 8: behaving inappropriately in eight ways
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Yā 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 pārājikā hoti asaṁvāsā aṭṭhavatthukā.
If, for the purpose of indulging in inappropriate sexual conduct, a lustful nun consents to a lustful man holding her hand and the edge of her robe, and she stands with him and chats with him and goes to a rendezvous with him and consents to him coming to her and enters a covered place with him and disposes her body for him for that purpose, she too is expelled and excluded from the community. The training rule having eight parts.
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Uddiṭṭhā kho, ayyāyo, aṭṭha pārājikā dhammā.
Venerables, the eight rules on expulsion have been recited.
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Yesaṁ bhikkhunī aññataraṁ vā aññataraṁ vā āpajjitvā na labhati bhikkhunīhi saddhiṁ saṁvāsaṁ
If a nun commits any one of them, she is no longer part of the community of nuns.
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yathā pure, tathā pacchā, pārājikā hoti asaṁvāsā.
As before, so after: she’s expelled and excluded from the community.
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Tatthāyyāyo pucchāmi, kaccittha parisuddhā,
In regard to this I ask you, ‘Are you pure in this?’
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dutiyampi pucchāmi, kaccittha parisuddhā,
A second time I ask, ‘Are you pure in this?’
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tatiyampi pucchāmi, kaccittha parisuddhā,
A third time I ask, ‘Are you pure in this?’
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parisuddhetthāyyāyo, tasmā tuṇhī, evametaṁ dhārayāmīti.
You are pure in this and therefore silent. I will remember it thus.
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Pārājikaṁ niṭṭhitaṁ.
The offenses entailing expulsion are finished.
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Saṅghādisesuddeso
The recitation of the rules of suspension
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Ime kho panāyyāyo sattarasa saṅghādisesā dhammā uddesaṁ āgacchanti.
Venerables, these seventeen rules on suspension come up for recitation.
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Saṅghādisesa 1. Ussayavādikāsikkhāpadaṁ
Suspension 1: taking legal action
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Yā pana bhikkhunī ussayavādikā vihareyya gahapatinā vā gahapatiputtena vā dāsena vā kammakārena vā antamaso samaṇaparibbājakenāpi, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
If a nun takes legal action against a householder or a householder’s offspring or a slave or a worker or even toward a monastic or a wanderer, then that nun has committed an immediate offense entailing sending away and suspension.
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Saṅghādisesa 2. Corīvuṭṭhāpikāsikkhāpadaṁ
Suspension 2: ordaining a criminal
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Yā 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.
If a nun, without getting permission from the king or the Sangha or a community or an association or a society, knowingly gives the full admission to a female criminal who is known as sentenced to death, then, except when it is allowable, that nun too has committed an immediate offense entailing sending away and suspension.
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Saṅghādisesa 3. Ekagāmantaragamanasikkhāpadaṁ
Suspension 3: being alone
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Yā 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.
If a nun walks to the next inhabited area by herself or crosses a river by herself or spends the night apart by herself or lags behind her companions by herself, then that nun too has committed an immediate offense entailing sending away and suspension.
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Saṅghādisesa 4. Ukkhittakaosāraṇasikkhāpadaṁ
Suspension 4: readmitting an ejected nun
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Yā pana bhikkhunī samaggena saṅghena ukkhittaṁ bhikkhuniṁ dhammena vinayena satthusāsanena anapaloketvā kārakasaṅghaṁ, anaññāya gaṇassa chandaṁ osāreyya, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
If a nun, without getting permission from the Sangha that did the legal procedure and without the consent of the community, readmits a nun who has been ejected by a unanimous Sangha in accordance with the Teaching and the Monastic Law and the Teacher’s instruction, then that nun too has committed an immediate offense entailing sending away and suspension.
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Saṅghādisesa 5. Bhojanapaṭiggahaṇapaṭhamasikkhāpadaṁ
Suspension 5: receiving food with lust
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Yā pana bhikkhunī avassutā avassutassa purisapuggalassa hatthato khādanīyaṁ vā, bhojanīyaṁ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
If a lustful nun eats fresh or cooked food after receiving it directly from a lustful man, then that nun too has committed an immediate offense entailing sending away and suspension.
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Saṅghādisesa 6. Bhojanapaṭiggahaṇadutiyasikkhāpadaṁ
Suspension 6: encouraging a nun to receive food from a man with lust
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Yā 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.
If a nun says, ‘Venerable, what can this man do to you, whether he has lust or not, if you’re without? Go on, venerable, receive it with your own hands and then eat whatever fresh or cooked food he gives you,’ then that nun too has committed an immediate offense entailing sending away and suspension.
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Saṅghādisesa 7. Sañcarittasikkhāpadaṁ
Suspension 7: matchmaking
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Yā pana bhikkhunī sañcarittaṁ samāpajjeyya itthiyā vā purisamatiṁ, purisassa vā itthimatiṁ, jāyattane vā jārattane vā antamaso taṅkhaṇikāyapi, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
If a nun acts as a matchmaker, conveying a man’s intention to a woman or a woman’s intention to a man, for marriage or for an affair, even if just a brief one, she commits an offense entailing suspension.
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Saṅghādisesa 8. Duṭṭhadosasikkhāpadaṁ
Suspension 8: making a groundless accusation out of anger
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Yā pana bhikkhunī bhikkhuniṁ duṭṭhā dosā appatītā amūlakena pārājikena dhammena anuddhaṁseyya: “appeva nāma naṁ imamhā brahmacariyā cāveyya”nti,
If a nun who is angry and displeased groundlessly charges a nun with an offense entailing expulsion, aiming to make her leave the monastic life,
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tato aparena samayena samanuggāhīyamānā vā asa manuggāhīyamānā vā amūlakañceva taṁ adhikaraṇaṁ hoti, bhikkhunī ca dosaṁ patiṭṭhāti, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesaṁ.
and then after some time, whether she is questioned or not, it is clear that the legal issue is groundless, and she admits to her ill will, she commits an offense entailing suspension.
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Saṅghādisesa 9. Aññabhāgiyasikkhāpadaṁ
Suspension 9: making a groundless accusation out of anger, using a pretext
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Yā pana bhikkhunī bhikkhuniṁ duṭṭhā dosā appatītā aññabhāgiyassa adhikaraṇassa kiñcidesaṁ lesamattaṁ upādāya pārājikena dhammena anuddhaṁseyya, “appeva nāma naṁ imamhā brahmacariyā cāveyya”nti,
If a nun who is angry and displeased, uses an unrelated legal issue as a pretext to charge a nun with an offense entailing expulsion, aiming to make her leave the monastic life,
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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.
and then after some time, whether she is questioned or not, it is clear that the legal issue is unrelated and was used as a pretext, and she admits to her ill will, she commits an offense entailing suspension.
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Saṅghādisesa 10. Sikkhaṁpaccācikkhaṇasikkhāpadaṁ
Suspension 10: renouncing the training in anger
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Yā pana bhikkhunī kupitā anattamanā evaṁ vadeyya:
If a nun says in anger,
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“buddhaṁ paccācikkhāmi dhammaṁ paccācikkhāmi, saṅghaṁ paccācikkhāmi, sikkhaṁ paccācikkhāmi, kinnumāva samaṇiyo yā samaṇiyo sakyadhītaro, santaññāpi samaṇiyo lajjiniyo kukkuccikā sikkhākāmā, tāsāhaṁ santike brahmacariyaṁ carissāmī”ti.
‘I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them,’
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Sā bhikkhunī bhikkhunīhi evamassa vacanīyā:
then the nuns should correct her like this:
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“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,
‘Venerable, don’t say such things in anger, “I renounce the Buddha, I renounce the Teaching, I renounce the Sangha, I renounce the training! The Sakyan daughters are not the only monastics. There are other monastics who have a sense of conscience, who are afraid of wrongdoing and fond of the training. I’ll practice the spiritual life with them.” Take delight, venerable; the Teaching is well proclaimed. Practice the spiritual life for the complete ending of suffering.’
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SuttaCentral (suttacentral.net), from the bilara-data and sc-data repositories. Licence: Public Domain (root); CC0 1.0 (translation). Source.