Sweeping the place, lighting a lamp, administering water and spreading seats.

Interest, purity, the suitable time, the number of bhikkhunis and the advice.

The day of the full moon, all the defeated bhikkhunis, those excluded from the Community are not present and the bhikkhunis defeated are at a distance.

The four preliminary functions, the five functions and the four features of suitability completed, we invite the bhikkhunis who have got the consent of the order of bhikkhunis to recite the rules of the higher order.

Noble ladies listen, today is the fifteenth day of the full moon, as suitable may the Community of bhikkhunis recite the rules of the bhikkhunis

What are the functions? Noble ladies inform your purity. I will recite the rules of the higher order. All present, listen carefully and attentively. Those that have ecclesiastical offences should voice them. Those who haven't should be silent, by their silence I will know their purity. In a gathering like this, it should be heard up to the third time. When listening to it, up to the third time, if you recall any offences, they should be declared. If a bhikkhuni listening to it, up to the third time, were not to declare an offence that she recalls, it amounts to telling a deliberate lie. The Blessed One has said that telling a deliberate lie is an impediment. Therefore those recalling their offences should declare them, it's for their mental health.

Noble ladies, the origin is recited, how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

End of the original story.

Now the eight offences are recited.

The training precept for sexual things

1.If a bhikkhuni interested in sexual things practice them in the form of an animal, that is an offence fit to be ex-communicated.

The training precept, for stealing.

2. A bhikkhuni taking from village or forest, something not given with a thievish mind and if it amounts to a robbery for which the king would arrest, execute, imprison, or banish, she does an offence, fit to be ex-communicated.

The training precept, for depriving human life.

3. If a bhikkhuni intentionally deprives human life by providing a weapon or by praising death, or by inciting one to die, saying, `Good man, what is the use of this evil unpleasant life, dying is better than living.' Praising death in various ways makes one to think and ponder about dying, that is an offence, fit to be ex-communicated.

Training precept, for attainments above human.

4. A bhikkhuni impressing others about attainments above human, without attaining them, would say, `I know and see noble attainments and visions above human.' Later, when cross questioned or even not cross questioned, seeing her offence and seeking purity would say: `Noble lady, not knowing or seeing I said I know and see, I said those useless lies, out of conceit'. It's an offence fit to be ex-communicated.

The training precept above the knee caps.

5 If a bhikkhuni with desire consents to a male person's approach to brush up or down, or massage, or take hold, or touch or press above the knee caps, is an offence fit to be ex-communicated.

The training precept for hiding an offence.

6. A bhikkhuni knowing that another bhikkhuni had done an offence, would not accuse her for it, nor inform the Community about it, while she is present and alive Afterwards she would say: `Even earlier, I knew that sister is of such behavior'. Not accusing the bhikkhuni herself, nor informing the Community about it, is an offence fit to be ex-communicated.

Training precept for associating an ex-communicated bhikkhu.

7. A bhikkhuni associating a bhikkhu, rightfully ex communicated by the Teacher's discipline as disrespectful and cannot be corrected, should be advised by the bhikkhunis up to the third time: `Noble lady, this bhikkhu is rightfully ex-communicated by the Teacher's discipline as disrespectful and cannot be corrected do not associate him.' It's good if she gives up the association, if not, it is an offence fit to be ex-communicated.

Training precept, for eight fold misbehavior

8. If a bhikkhuni with desires endures a male person's approaches in the form of holding hands, touching the edge of the robe, standing close, talking or exchanging ideas, or follow him to enclosures, or disclose the body with such intentions, this wrong behavior is an offence fit to be ex-communicated.

The end of the offences, which merit excommunicating

Noble ladies, the eight offences for excommunication are recited. A bhikkhuni fallen for one or the other of these offences is fit to be ex-communicated. Noble ladies, I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

Noble ladies, now the seventeen serious offences will be recited.

Precept for quarrelling

1. A bhikkhuni leading a quarrelsome life, quarrelling with a householder, his son, a servant, a workman or at least a wandering ascetic, falls with the first offence and becomes helpless with a serious offence.

Precept for associating a deceitful woman.

2. A bhikkhuni knowing that a certain woman is deceitful, ignoring the fact and without a suitable arrangement with the king, the Community, a group, a guild, or an army, associates her and falls with the first offence and becomes helpless with a serious offence.

Precept for wandering alone in the village.

3. A bhikkhuni, wandering alone in the village, or crossing the river alone, or spending the night alone, or leaving the Community of bhikkhunis, falls with the first offence and becomes helpless with a serious offence.

Precept for restoring an ex-communicated.

4. A bhikkhunã restoring another bhikkhunã, rightfully ex-communicated by the Community of bhikkhunis, according to the discipline of the dispensation of the Teacher, ignoring the decisions of the working committee, and the ex-communication by a majority of votes, falls with the first offence and becomes helpless with a serious offence.

Precept for accepting food.

5.A bhikkhuni accepting eatables and drinks from the hands of a male with desire, falls with the first offence and becomes helpless with a serious offence.

The second precept for accepting food.

6. A bhikkhuni saying: `Noble lady, what does it matter, whether this male is with or without desire, you without desire, accept the eatables and drinks with your own hands and partake them.' Here she falls with the first offence and becomes helpless with a serious offence.

Training precept for acting as go-between.

7.A bhikkhuni conveying a woman's intentions to a man or a man's intentions to a woman, or at least for a temporary communion falls with the first offence and becomes helpless with a serious offence.

Training precept for evil anger.

8. A bhikkhuni angry and displeased accuses another bhikkhuni saying she merits complete ex-communication, `What is the use of this holy life, give up robes.' Later when questioned, or not, or after a complete examination, the accusation proves to be wrong and is found that the bhikkhuni had been angry. This bhikkhuni falls with the first offence and becomes helpless with a serious offence.

For a precept, in another section.

9 A bhikkhuni angry and displeased accuses a bhikkhuni, with an irrelevant category of offences, for a small reason and says she merits complete ex-communication, `What is the use of this holy life, give up robes.' Later when questioned, or not or after a complete examination of the other class of offences, the accusation proves to be wrong and is found that the bhikkhuni had been angry. This bhikkhuni falls with the first offence and becomes helpless with a serious offence.

Precept for giving up the training.

10. A bhikkhuni angry and displeased says, `I withdraw, from enlightening myself, from the Teaching, from the Community and from the training. I'm far behind the daughters of the Sakyas. There are other bhikkhunis, bashful and scrupulous of the training, I will lead the holy life under them.' That bhikkhuni should be advised by the other bhikkhunis thus: `Noble lady, angry and displeased, do not say, I withdraw, from enlightening myself, from the Teaching, from the Community and from the training. I'm far behind the daughters of the Sakyas. There are other bhikkhunis, bashful and scrupulous of the training, I will lead the holy life under them. The Teaching is well proclaimed, live, the holy life, delight in it and make an end of unpleasantness rightfully.' If she holds on to this view when advised, she should be advised up to the third time. It's good if she gives it up, if not she falls with an offence for not heeding admonition repeatedly up to the third time and becomes helpless with a serious offence.

Precept for being angry about a lawful decision

11. If a bhikkhuni angry and displeased over a lawful decision were to say: `The bhikkhunis are led by interest, anger, delusion and fear.' That bhikkhuni should be admoished by the bhikkhunis: `Noble lady, angry and displeased, over a lawful decision do not say the bhikkhunis are led by interest, anger, delusion and fear. Noble lady, you may be led by interest, anger, delusion and fear.' The bhikkhunis should admonish her up to the third time to give up that view. Good, if she gives it up, if not she falls with an offence for not heeding admonition repeatedly up to the third time and becomes helpless with a serious offence.

The first precept for evil behavior.

12. If bhikkhunis practice wrong behavior, wrong faith, wrong virtues, worry the Community of bhikkhunis hiding each other's faults. The bhikkhunis should admonish them: `Sisters, you practice wrong behavior, wrong faith, wrong virtues, worry the Community of bhikkhunis hiding each other's faults.

Noble ladies, the Community praises openness.' If they persistently practice wrong behavior, they should be admonished up to the third time. If they give up their wrong behavior that's good, if not they fall with an offence for not heeding admonition repeatedly up to the third time and becomes helpless with a serious offence. .

Second precept for evil behavior.

13.If a bhikkhuni says: `Noble ladies, live withdrawn, yet do not live in various ways. There are other bhikkhunis in this Community with this behavior, this faith, these virtues, worrying the Community of bhikkhunis hiding each others' faults. The Community of bhikkhunis said nothing to them. Not liking you, gossiping about you and because you are weak, they say: `Sisters, you practice wrong behavior, wrong faith, wrong virtues, worry the Community of bhikkhunis hiding each others' faults. Noble ladies, the Community praises openness.' That bhikkhuni should be admonished thus: 'Noble lady, do not say: `Noble ladies, live withdrawn, yet do not live in various ways. There are other bhikkhunis in this Community with this behavior, this faith, these virtues, worrying the Community of bhikkhunis hiding each others faults. The Community of bhikkhunis said nothing to them. Not liking you, gossiping about you and because you are weak, they say: `Sisters, you practice wrong behavior, wrong faith, wrong virtues, worry the Community of bhikkhunis hiding each others' faults. Noble ladies, the Community praises openness.' If she persistently behaves in this manner, she should be admonished up to the third time. It's good if she gives up that behavior, if not she falls with an offence for not heeding admonition repeatedly, up to the third time and becomes helpless with a serious offence.

Precept for causing schism in the Community.

14. A bhikkhuni that causes a split in the Community that is in concord, or one persisting with a litigation that needs settlement with a split, should be admonished by the bhikkhunis: `Noble lady, do not cause a schism in the Community that is in concord, do not persist with a litigation that needs settlement with a split. Noble lady, appreciate the concord in the Community. A united pleasant Community that recites a single recitation is good' If she persists in her endeavor she should be admonished up to the third time. Good if she gives it up, if not she falls with an offence for not heeding admonition repeatedly up to the third time and becomes helpless with a serious offence.

Precept for associating schemers

15. The same bhikkhuni is reckoned by one, or two, or three bhikkhunis saying: `Noble ladies, do not say anything to this bhikkhuni, she says the rightful thing according to the discipline. I too agree with her interests and liking. She knows what she says, I too agree with her words. The bhikkhunis should admonish these bhikkhunis: `Noble ladies, do not say so, this bhikkhuni does not say the rightful, according to the discipline. You should not give your vote for a schism in the Community. Noble ladies, live in concord with the Community. A united pleasant Community that recites a single recitation is good' If they persist in their endeavor, they should be admonished up to the third time. Good if they give it up, if not they fall with an offence for not heeding admonition repeatedly up to the third time and become helpless with a serious offence.

The precept of training for unruliness.

16. A bhikkhuni of unruly nature would not listen, when the bhikkhunis admonish her rightfully. She would say, `Noble ladies, do not admonish me on what is good or bad. I too will refrain from admonishing the noble ladies, on what is good or bad.' The bhikkhunis should admonish her: `Noble lady, do not be beyond admonition. Make yourself available for admonition and you too admonish the bhikkhunis rightfully. The gathering of the Blessed One grows by mutual admonition and rehabilitation of each other. Admonished thus if she is not amendable, should be admonished up to the third time. Good if she gives up her unruly nature, if not she falls with an offence for not heeding admonition repeatedly up to the third time and becomes helpless with a serious offence.

Precept for causing ill fame to a family.

17. A certain bhikkhuni lives dependent on a village or hamlet. She is seen and heard to be visiting a certain family. That family too sees and knows of her evil behavior. The bhikkhunis should admonish her: `Noble lady, you are heard and seen to be always visiting a certain family. That family too does not approve your evil behavior. Noble lady, leave this dwelling, it is for your good.' That bhikkhuni might retort: `The bhikkhunis are led by interest, by anger, by delusion and fear, on account of such an offence a certain one would be sent away and another would not be sent away.' The bhikkhunis should admonish that bhikkhuni: `Noble lady, do not say the bhikkhunis are led by interest, anger, delusion and fear. The noble lady is heard and seen to be visiting a certain family and that family does not approve your behavior. You should leave this dwelling, it's for your own good.' Admonished up to the third time if she gives up the wrong behavior, it's good, if not she falls with an offence for not heeding admonition repeatedly up to the third time and becomes helpless with a serious offence.

Noble ladies, the seventeen serious offences consisting of the nine primary offences and the eight offences for not heeding admonition given up to the third time are recited. A bhikkhuni fallen for one or the other of these offences has to beg pardon in the presence of both Communities. To cut down her conceit the bhikkhuni should be rehabilitated in a place where there is a Community of twenty bhikkhunis. If it happens that the number is less than twenty, she is not rehabilitated and those bhikkhunis are censurable. This is the proper course. Noble ladies, I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

End of the offences pardoned by a major Community of bhikkhus and bhikkhunis of more than twenty.

Noble ladies, the thirty offences for which there'll be atonement are recited.

Section on bowls.

Precept for accumulating bowls.

1.If a bhikkhuni accumulates bowls, it is an offence for atonement.

Precept for untimely robe material

2. If a bhikkhuni determines robe material received at the wrong time as `received at the right time', it is an offence for atonement.

Precept for exchanging robes.

3. If a bhikkhuni having exchanged robes with another bhikkhuni later says: 'Noble lady, this is your robe, take it and return my robe, that is mine.' And she tears away her robe, or instigates another to tear it away, it is an offence for atonement.

Precept for teaching others

4. If a bhikkhuni does not teach one and teaches another, it is an offence for atonement.

Precept for exchanging things

5. If a bhikkhuni exchanges things, with one and not with another, it is an offence for atonement.

First precept for giving away things of the Community.

6. If a bhikkhuni gives away requisites of the Community, intended for some other purpose, it's an offence for atonement.

Second precept for exchanging things of the Community.

7. If a bhikkhuni skillfully exchanges requisites of the Community, intended for some other purpose for something else, it's an offence for atonement.

First precept for giving away things of the Community to people

8. If a bhikkhuni gives eatables of the Community, intended for some other purpose to people, it's an offence for atonement.

Second precept for giving belongings of the Community to people

9. If a bhikkhuni skillfully exchanges eatables of the Community, intended for some other purpose with people, it's an offence for atonement.

Precept for exchanging belongings of the Community with a person

10. If a bhikkhuni skillfully exchanges eatables of the Community, intended for some other purpose with a person, it's an offence for atonement.

Section one on the bowl

The precept concerning the important robe*

11. A bhikkhuni bargaining on the important robe could do so to the maximum of four copper coins, if she exceeds that, it's an offence for atonement.

*Important robe. `garupàvura,na' It's the robe offered after the recitation of the `rules for the bhikkhunis' to the bhikkhuni who observed the rains, at the place of observing the rains.

Precept concerning an unimportant robe*

12. A bhikkhuni bargaining on an unimportant robe could do so to the maximum of three and half copper coins, if she exceeds that, it's an offence for atonement.

*Unimportant robe. `lahupàvuraõa' It's any other robe offered after the recitation of the `rules for bhikkhunis' to the bhikkhunis who observed the rains ceremony.

Precept for the robe material offered to make robes, for the rains ceremony.

13. At a time when robes are sewn, and the robe material is distributed, a bhikkhuni could be in possession of extra robes for ten days, if she exceeds that period, it's an offence for atonement.

Precept to leave no room for errors

14. At a time when robes are sewn, and the robe material is distributed, a bhikkhuni should not put aside any one of her three robes even for one night unless with the consent of the bhikkhunis otherwise, it's an offence for atonement.

Precept for robes out of season.

15. At a time when robes are sewn, and the robe material is distributed, the need of a robe may arise to a bhikkhuni. If she desires, she could accept the robe material and quickly make the robe. She should complete it within a month the most or even within another week, if she exceeds that time limit, it's an offence for atonement.

Precept for asking robe material from an unknown.

16. If a bhikkhuni asks for robe material from an unknown householder or a householder's wife, without a reason, it's an offence for atonement. The reason here is her robe is stolen or it is destroyed.

Further for the former precept.

17. If the aforesaid man or woman had offered much material for robes, much more material than the necessary, that bhikkhuni could prepare her robe with them, if she exceeds her needs, it's an offence for atonement.

First precept for favors.

18 For a certain bhikkhuni, an unknown householder, or an unknown householder's wife may collect some money and contemplate: `With the collected money, I will buy some robes material, prepare the robe and supply a robe to the bhikkhuni of such name.' Before the rains ceremony that bhikkhuni approaching that household would suggest an alternate suggestion: `Sir, good if you buy this material with the collected money and offer me a robe of this nature out of compassion' it's an offence for atonement.

.

Second precept for favors.

19 For a certain bhikkhuni, two unknown householders, or two unknown householder's wives collect some money and individually contemplate: `With the collected money, I will buy some robes material, prepare the robe and supply a robe to the bhikkhuni of such name.' Before the rains ceremony that bhikkhuni approaching those households might suggest an alternate suggestion: `Sirs, good if you buy this material with the collected money and offer me one robe of this nature, both in concord out of compassion.' It's an offence for atonement.

Precept for the royalty.

20. To a certain bhikkhuni the king, a royal member, a brahmin, or a householder sends a messenger saying: `With this money buy the necessary robe material and supply the bhikkhuni of such name with a robe.' That messenger approaches the bhikkhuni and says: `Noble lady, accept this money, it is sent to prepare a robe for you.' If the bhikkhuni needs a robe she should reply the messenger thus: `Good sir, I do not accept money for the preparation of robes, I accept suitable robes, at the correct time.' The messenger then asks: `Has the noble lady a stewardess?' The bhikkhuni could name someone in the monastery or a laywoman The messenger would approach the named stewardess give her the money and the message and approaching the bhikkhuni would say: `Noble lady, we informed the stewardess, at the suitable time approach her and get the robe offered to you.' For the preparation of the robe the bhikkhuni should approach the stewardess two or three times and remind her about it, saying: `Good one I need a robe.' Good if the robe is prepared when reminded two or three times. The fourth, fifth and up to the sixth time a silent notification should be made. Good if the robe is prepared by then and offered. If she makes any other endeavors to get the robe, it is an offence for atonement. If the robe is not prepared, either the bhikkhuni herself should go or a messenger should be sent to those who sent the material for robes, saying: `Good sirs, out of the money you sent for the material for robes the bhikkhuni did not get anything. Do not pursue it, do not be angry over it.' That is the course of action there.

The section on robes is the second.

Precept for gold.

21.If a bhikkhuni picks up, or makes another to pick up or puts away carefully, gold, silver or coins, it's an offence for atonement.

The precept for trafficking with money.

22. If a bhikkhuni engages herself in trafficking with money in various ways,

it is an offence for atonement.

The precept for buying and selling.

23. If a bhikkhuni engages in buying and selling various things, it is an offence for atonement.

The precept for less than five mends

24. If a bhikkhuni with a bowl that has less than five mends, buys a new bowl it is an offence for atonement. That bhikkhuni should abandon her new bowl in front of the Community of bhikkhunis, and be the possessor of the last bowl after everyone chooses a bowl and she would be told: `Bhikkhuni, this is your bowl until it breaks up.' That is the course of action there.

The precept for medicinal requisites

25. Sick bhikkhunis could accept and partake medicinal requisites such as ghee, fresh butter, oil, honey and molasses, keeping them for a period of seven days. If someone keeps them beyond that period, it is an offence for atonement.

The precept for tearing away a robe.

26. If a bhikkhuni gives a robe to another bhikkhuni and later angry and displeased would tear it away or make another tear it away from her, it is an offence for atonement.

The precept for giving an order to make yarn.

27. If a bhikkhuni herself informs the weavers to make cloth and get a robe woven, it is an offence for atonement

The major precept for weavers

28.Should a certain householder or a householder's wife, give orders to the weavers to weave a special cloth for a certain bhikkhuni not related, to them. And should the bhikkhuni before the rains ceremony, approach the weaver and suggest: `Sir, is this cloth woven for me?. Good if you make it tall and wide, weave the cloth well, give a good finish and a brush. We will give you a small bonus for doing this work ` Should that bhikkhuni later give the weaver a small bonus at least in the form of something put in her bowl, it is an offence for atonement.

The precept for an extra robe

29. An extra robe is gained by the bhikkhuni who completes the three months of the rains and the last ten days successfully. It should be accepted by the bhikkhuni, aware of this fact and should be kept until the ceremony is over. If she keeps it longer than that, it is an offence for atonement.

The precept for one, thoroughly knowing

30. A bhikkhuni appropriating the gains of the Community for herself, thoroughly knowing they are the gains of the Community does an offence that merit atonement. .

The third section on gold

Noble ladies, the thirty offences that merit atonement, are recited, now I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

The end of the offences that merit atonement

Noble ladies, now the one hundred and sixty six offences that need atonement will be recited.

Precept for eating garlic.

1. If a bhikkhuni eats garlic, it's an offence that merits atonement.

Precept for removing obstructing hairs on the body

2.If a bhikkhuni shaves obstructing hairs on her body, it's an offence for atonement.

Precept for slapping the palms

3. If a bhikkhuni slaps the palms, it's an offence for atonement.

Precept for applying lacquer

4 If a bhikkhuni applies lacquer, it's an offence that merit atonement.

Precept for purity with water

5. A bhikkhuni intending to wash should obtain water from the vessel up to the height of two inches, if she exceeds that, it's an offence that merit atonement.

Precept on attendance

6. If a bhikkhuni offers water or fans a bhikkhu partaking food, it's an offence that merit atonement.

Precept for accepting raw grains.

7. If a bhikkhuni begs for raw grains, roast it, pound it, or cook it and eat it, or make another to do it for her and eat it, it's an offence that merit atonement.

Precept for throwing out excrement

8. If a bhikkhuni throws excrement, urine, rubbish or stale food, over a wall or fence, or make another to do it for her, she does an offence that merit atonement.

The second precept for throwing excrement

9. If a bhikkhuni throws excrement, urine, rubbish or stale food , on vegetation or make another to do it for her, she does an offence that merit atonement.

Precept for dancing and singing

10. If a bhikkhuni goes to see dancing, singing or musical displays, it's an offence for atonement.

The first garlic section

2. SECTION FOR THE DARKNESS OF THE NIGHT

Precept for the darkness of the night

11. If a bhikkhuni without another, stand close to a male and talk to him in the dark, without a light, it's an offence for atonement.

Precept for being in an enclosure

12. If a bhikkhuni without another, stand close to a male and talk to him in an enclosure it's an offence for atonement.

Precept for talking in the open

13. If a bhikkhuni without another, stand close to a male and talk to him in open space, it's an offence for atonement.

Precept for dismissing the attendant

14. If a bhikkhuni without another, stand close to a male and talk to him, or whisper in the ear, on the public road, in an arranged place, or at the crossroads or send away the accompanying bhikkhuni, it is an offence for atonement.

Precept for going away without informing

15.If a bhikkhuni approach a family before the mid-day meal, take a seat and leave that house without informing the mistress, it's an offence for atonement

Precept for taking a seat uninvited

16.If a bhikkhuni approaches a family after the mid-day meal, take a seat uninvited, or dose off there, it's an offence for atonement.

Precept for lying without informing

17 If a bhikkhuni approach a family untimely, spread a cover, and either sit or sleep there, without the permission of the mistress, it's an offence for atonement.

Precept for belittling another

18. If a bhikkhuni belittle another owing to a misunderstanding, it's an offence for atonement.

Precept for cursing another

19. If a bhikkhuni curse her self or another about the holy life or about hell, it's an offence for atonement

Precept for wailing

20. If a bhikkhuni repeatedly wail hurting her self, it's an offence for atonement

The darkness of the night is the second.

SECTION ON NAKEDNESS

Precept for nakedness

21. If a bhikkhuni bathe naked, it's an offence for atonement

Precept for the bathing cloth

22. The bathing cloth of a bhikkhuni should be in length four spans and breadth two spans, according to the measurements of the Well Gone One.* If it exceeds, it's an offence for atonement.

*The Well Gone One is a synonym for the Enlightened One.

Precept for sewing the robe.

23 If a bhikkhuni un -pick the sewn stitches of a robe and leave it aside for four or five days without sewing it, and without making an effort to get it sewn, it's an offence for atonement.

Precept for the upper robe

24. If a bhikkhuni fail to wear the upper robe for five succeeding days, it's an offence for atonement.

Precept for the borrowed upper robe

25.If a bhikkhuni wear the borrowed upper robe, it's an offence for atonement.

Precept for the gain of many upper robes

26. If a bhikkhuni obstruct the gain of robes by many, it's an offence for atonement.

Precept for withholding robe material

27. If a bhikkhuni withhold a rightful section of the robe-material, it's an offence for atonement.

Precept for offering robes

28. If a bhikkhuni offer the robe of a recluse, to a householder, a wandering ascetic, or a female wandering ascetic, it's an offence for atonement.

Precept for letting the robe season pass

29. If a bhikkhuni let the robe season pass owing to weak expectations of robe material, it's an offence for atonement.

Precept for the privileges of the robe season

30. If a bhikkhuni keep back from enjoying the rightful privileges of the robe season, it's an offence for atonement.

The section for nakedness is the third.

Precept for sharing one bed.

31 Two bhikkhunis sharing one bed, is an offence for atonement.

Precept for sharing one cover

32. If two bhikkhunis share one cover, it's an offence for atonement.

Precept for causing discomfort

33. If a bhikkhuni intentionally cause discomfort to another bhikkhuni, it's an offence for atonement.

Precept for nursing

34. A bhikkhuni not attending or making another attend on an ailing woman living with her, it's an offence for atonement.

Precept for turning out

35.Should a bhikkhuni giving lodgings to a bhikkhuni, when angry and displeased turn her out, it's an offence for atonement.

Precept for associations

36. A bhikkhuni associating a householder, or a householder's son, should be admonished by the bhikkhunis: `Noble lady, do not associate a householder or the son of a householder. Live secluded. The Community of bhikkhunis praise seclusion.' If the bhikkhuni pursues that behavior when admonished, she should be admonished up to the third time. Good, if she give up the association, if not, it's an offence for atonement.

Precept within the country

37. A bhikkhuni going on a tour in a region considered dangerous and fearful within the country unprotected, is an offence for atonement.

Precept outside the country

38. A bhikkhuni going on a tour out of the country if considered dangerous, fearful and unprotected, it's an offence for atonement.

Precept for the rainy season

39. A bhikkhuni going on a tour within the period of observing the rains, is an offence for atonement.

Precept for not going on a tour

40. A bhikkhuni not going on a tour of at least thirty-five to forty-two miles, when the observation of the rains end, is an offence for atonement.

The section on sharing is the fourth

The precept for the royal palace

41. If a bhikkhuni go sight seeing to a royal palace, a decorated house, a forest resort, an orchard, or a beautiful pond, it is an offence for atonement.

The precept for using an easy chair

42. If a bhikkhuni usean easy chair or a sofa, it's an offence for atonemenmt.

Precept for spinning yarn

43. If a bhikkhuni spin yarn, it's an offence for atonement.

Precept for doing household work

44. If a bhikkhuni, do household work it's an offence for atonement.

The precept for settling a legal matter

45.A bhikkhuni told, Noble lady settle this legal matter, and the bhikkhuni accepting to settle it, would not settle it, nor make an effort to settle it through some other means, is an offence for atonement.

Precept for distribution of food

46. A bhikkhuni distributing eatables to a householder, a wandering ascetic or a female wandering ascetic with her own hands, is an offence for atonement.

Precept for household robes

47.If a bhikkhuni without giving up her household robes, would use them, it's an offence for atonement.

Precept about the dwelling

48. .If a bhikkhuni without giving up her dwelling should go on a tour, it's an offence for atonement.

Precept about learning pseudo sciences

49. .If a bhikkhuni learn pseudo sciences, it's an offence for atonement.

Precept for reciting pseudo sciences

50. .If a bhikkhuni recite pseudo sciences, it's an offence for atonement.

Precept for entering a monastery

51. If a bhikkhuni knowing there are bhikkhus should enter a monastery without permission, is an offence for atonement.

Precept for scolding a bhikkhu

52. If a bhikkhuni revile and abuse a bhikkhu, it's an offence for atonement.

Precept for abusing a group

53. If a bhikkhuni dare to abuse a group, it's an offence for atonement.

The precept for satisfaction

54. Should a bhikkhuni who has eaten to her satisfaction partake eatables or nourishment again, it's an offence for atonement.

Precept for being fond of the family

55.If a bhikkhuni is fond of her family, it's an offence for atonement.

Precept for the absence of bhikkhus

56. If a bhikkhuni observe the rains in a monastery where there are no bhikkhus, it's an offence for atonement.

Precept for failing to satisfy

57. If a bhikkhuni completing the rains observance should not satisfy the bhikkhus and bhikkhunis in the three ways of seeing them, hearing from them and removing doubts, it's an offence for atonement.

Precept for admonition

58. If a bhikkhuni does not visit bhikkhus, or get admonition from them, it's an offence for atonement.

Precept for approaching for admonition

59 Every fort-night a bhikkhuni should meet the Community of bhikkhus for two things, to inquire about the recitation of the rules and for admonition. If she exceeds that, it's an offence for atonement.

Precept for a boil in a minor limb

60. If a bhikkhuni with a boil in a minor limb, should get it treated by a male,

not informing the Community, or even a group of on looking people, it's an offence for atonement.

The sixth section for monasteries

Precept for confinement

61. If a bhikkhuni ordain a woman that is confined, it's an offence for atonement.

Precept when giving suck

62. If a bhikkhuni ordain a woman, giving suck, it's an offence for atonement.

First precept for a trainee

63. If a bhikkhuni ordain a woman who has not spent two rains observing the six precepts, it's an offence for atonement.

The second precept for a trainee

64. If a bhikkhuni ordain a woman who has spent two rains observing the six precepts, without the consent, it's an offence for atonement.

The first precept for a woman gone with a man

65. If a bhikkhuni ordain a woman gone with a man, before completing twelve years, it's an offence for atonement.

Second precept for a woman gone with a man

66. If a bhikkhuni ordain a woman gone with a man and spent the complete twelve years, but not the two rains observing the six precepts, it's an offence for atonement.

The third precept for a woman gone with a man

67. If a bhikkhuni ordain a woman gone with a man and has spent the complete twelve years and the two rains observing the six precepts, without the consent of the Community of bhikkhunis, it's an offence for atonement.

The first precept for one living with the bhikkhuni

68. A bhikkhuni having ordained a woman living with her, would not see to her development or make another do it, is an offence for atonement.

The precept for not following the Teacher

69. If a bhikkhuni would not follow the teacher that ordained her for two years, it's an offence for atonement.

The second precept for one living with the bhikkhuni

70. A bhikkhuni having ordained a woman living with her, would not leave her to herself and go away at least forty -two to thirty-five miles, or make that arrangement for her, it's an offence for atonement.

The section on confinement is the seventh

The first precept for girls not of age

71. If a bhikkhuni ordain a girl less than twenty years of age, it's an offence for atonement.

The second precept for girls not of age

72. If a bhikkhuni ordain a girl who has completed twenty years but has not lived two years observing the six precepts, it's an offence for atonement.

The third precept for girls not of age

73. If a bhikkhuni ordain a girl who has completed twenty years has lived two years observing the six precepts, without the consent of the Community of bhikkhunis, it's an offence for atonement

The precept for girls less than twelve years

74. If a bhikkhuni ordain a girl less than twelve years, it's an offence for atonement.

The precept for twelve year olds

75. If a bhikkhuni ordain a girl of twelve years without the consent of the Community of bhikkhunis it's an offence for atonement.

The precept for being angry.

76 Should a bhikkhuni be told, the ordinations she had already done are enough, would first agree and later get angry, it's an offence for atonement

First precept for not ordaining a trainee

77.A bhikkhuni promising to ordain a trainee if she offer a robe, later would neither ordain her nor make arrangements for her to be ordained, it's an offence for atonement

Second precept for not ordaining a trainee

78.A bhikkhuni promising to ordain a trainee if she would live with her for two years, later would neither ordain her nor make arrangements for her to be ordained, it's an offence for atonement

Precept for living grievously

79. If a bhikkhuni ordain a daring woman, that associate men and boys and live grief stricken, it's an offence for atonement.

Precept when permission is not given

80. If a bhikkhuni ordain a trainee without the permission of father and mother or husband, it's an offence for atonement

The precept for probationers

81. If a bhikkhuni ordain a trainee under probation, showing favors, it's an offence for atonement.

Precept for annual ordination

82. If a bhikkhuni ordain annually, it's an offence for atonement

Precept for ordaining in one year

83. If a bhikkhuni ordain two, in one year, it's an offence for atonement.

Section for girls underage is the eighth

Precept for parasols and sandals

84. If a bhikkhuni not sick use a parasol and a pair of sandals, it's an offence for atonement.

Precept for conveyances

85.If a bhikkhuni not sick use a means of conveyance, it's an offence for atonement.

Precept for wearing a loin cloth

86. If a bhikkhuni wear a loin -cloth, it's an offence for atonement.

Precept for wearing ornaments

87. If a bhikkhuni wear ornaments, it's an offence for atonement.

Precept for bathing with perfumes and paints

88. If a bhikkhuni bathe with perfumes and paints, it's an offence for atonement.

Precept for bathing with scented sesame

89. If a bhikkhuni bathe with scented sesame, it's an offence for atonement.

Precept for making a bhikkhuni brush another bhikkhuni

90. If a bhikkhuni brush another bhikkhuni upwards or downwards it's an offence for atonement.

Precept for making a trainee brush a bhikkhuni

91. If a trainee brush a bhikkhuni upwards or downwards it's an offence for atonement.

Precept for making a novice brush a bhikkhuni

92. If a novice brush a bhikkhuni upwards or downwards it's an offence for atonement.

Precept for making a lay woman brush a bhikkhuni

93. If a lay woman brush a bhikkhuni upwards or downwards it's an offence for atonement.

Precept for sitting before a bhikkhu without permission

94. A bhikkhuni sitting before a bhikkhu without permission, is an offence for atonement.

Precept for quarrying a bhikkhu

95. If a bhikkhuni ask a question from a bhikkhu to make him uneasy, it's an offence for atonement.

Precept for not wearing a vest

96. If a bhikkhuni fail to wear a vest when going out in the village, it's an offence for atonement.

The section for parasols and sandals is the ninth

Precept for telling lies.

97. Telling lies with awareness, is an offence for atonement.

Precept for abusing

98. Using abusive language, is an offence for atonement.

Precept for slandering

99. Slandering is an offence for atonement.

Precept for repeating the Teaching with one not fully ordained

100. A bhikkhuni repeating the Teaching with one not fully ordained, is an offence for atonement.

Precept for sleeping with one not fully ordained

101. A bhikkhuni sleeping with one not fully ordained, is an offence for atonement.

The second precept for sleeping with a man

102.A bhikkhuni sleeping with a man is an offence for atonement.

Precept for Teaching

103. A bhikkhuni teaching a man, more than five or six sentences without an intelligent woman attending to the conversation, is an offence for atonement.

Precept for informing attainments

104. If a bhikkhuni inform her attainments above human, to one not fully ordained, it's an offence for atonement.

Precept for informing offences

105. If a bhikkhuni inform a bhikkhuni's offences, to one not fully ordained, without the consent of the Community, it's an offence for atonement.

Precept for digging the earth

106. A bhikkhuni digging the earth or making another to dig the earth, is an offence for atonement.

The tenth section is for telling lies.

Precept for vegetation

107. The destruction of vegetation, is an offence for atonement.

Precept for those with a different view

108.Annoying those with another view, is an offence for atonement.

Precept for stirring up

109. Stirring up and arousing anger, is an offence for atonement.

The first precept for a dwelling

110. If a bhikkhuni take out a bed, chair, cushion, or pillow belonging to the Community, use it and go away without restoring it or making another to do it or not informing about it, is an offence for atonement.

The second precept for a dwelling

111. Should a bhikkhuni spread a bed belonging to the Community use it and go away without restoring it or making another to do it nor informing about it, is an offence for atonement.

Precept for encroaching

112. A bhikkhuni knowing that a bhikkhuni had arrived at the monastery before her, make her bedding encroaching her bedding, thinking, she will leave the place if it is troublesome to her, if that be the only reason, it's an offence for atonement.

Precept for driving away

113. Should a bhikkhuni angry and displeased drive away another bhikkhuni from a monastery belonging to the Community, it's an offence for atonement.

Precept for the important room

114. Should a bhikkhuni sit or sleep obstructing the entrance to the main room of a monastery belonging to the Community, it's an offence for atonement.

Precept for a huge monastery

115. A bhikkhuni making a huge monastery should intend to clear the vegetation for the purpose of protecting the entrance to the monastery and for the purpose of bringing in light. If she intends to clear the vegetation beyond that, it's an offence for atonement.

Precept for living things

116. Should a bhikkhuni knowing there are living things in some water, throw it on grass or clay, or make another do it, is an offence for atonement.

Section for vegetation is the eleventh.

The precept for parking alms food in houses

117. A bhikkhuni not sick should accept alms food at one house, if she exceeds that, it's an offence for atonement.

Precept for partaking food in a company

118. Partaking food in a company, other than with a reason, is an offence for atonement. The reasons are when ill, robes are offered, going on a journey, embarking a ship or a huge sacrifice for ascetics.

Precept for the blind mother

119. A bhikkhuni gone to a family after being satisfied with rice cakes or milk rice, if she desires could accept two bowls full of it, exceeding that is an offence for atonement. Bringing it to the monastery, she should distribute it among the other bhikkhunis. That should be the course of action.

Precept for untimely food

120. A bhikkhuni partaking eatables or nourishment at untimely hours, is an offence for atonement.

Precept for accumulating

121. A bhikkhuni partaking accumulated eatables or nourishment is an offence for atonement.

Precept for tooth -picks

122. If a bhikkhuni carries to the mouth food not offered, other than water and a tooth -pick, it's an offence for atonement.

Precept for dismissing

123. Should a bhikkhuni invite another bhikkhuni: `Come noble lady, we will go the alms round in the village or hamlet.' When going the alms round without inquiring whether she got anything or not she is dismissed saying: `Go noble lady, it is not pleasant to talk to you or sit with you. It's peaceful for me to be alone.' Doing it for that reason only, is an offence for atonement.

Precept for food

124. Should a bhikkhuni sit encroaching in a family where food is shared, it's an offence for atonement.

Precept for sitting covered, secretly

125. Should a bhikkhuni sit with a man covered and in secrecy it's an offence for atonement.

Precept for sitting secretly

126. Should a bhikkhuni sit with a man away from the others secretly, it's an offence for atonement.

The twelfth is the section on food

Precept for etiquette

127. Should a bhikkhuni invited for alms, open up a conversation with the members of that family before or after the meal, without informing the other bhikkhunis, it's an offence for atonement, unless there is a reason.

The reasons are if it is the time of offering robes or the time of sewing robes.

The precept for Mahanama

128. A bhikkhuni not sick should satisfy the winding of the rains ceremony at the end of four months, unless a winding ceremony is held again or a winding ceremony held for good, if she prolongs the winding of the rains ceremony, it's an offence for atonement.

Precept for the army in action

129. If a bhikkhuni goes to see the army in action, without a suitable reason,

it's an offence for atonement.

Precept for residing with the army

130. Should the bhikkhuni go to meet the army for some reason, she could stay with the army for two or three nights if she exceeds that, it's an offence for atonement.

Precept for seeing a combat

131. While the bhikkhuni is living with the army for two or three nights, should she go to see a combat, the frontiers, the battle-field or the army in action it's an offence for atonement.

Precept for taking intoxicants.

132. Taking intoxicants, is an offence for atonement.

Precept for poking with the finger

133. Poking anyone with the fingers, is an offence for atonement.

Precept for laughing

134. Sporting in water, is an offence for atonement.

Precept for being inconsiderate

135. Being inconsiderate is an offence for atonement.

Precept for frightening

136. Should a bhikkhuni frighten another bhikkhuni, it's an offence for atonement.

The thirteenth section on etiquette

THE SECTION ON FIRE

Precept for fire

137. If a bhikkhuni lights a fire, or make another light a fire to warm up without a suitable reason, it's an offence for atonement.

Precept for bathing

138.If a bhikkhuni bathe twice within the interval of two weeks without a suitable reason, it's an offence for atonement.

The suitable reason is a period of hot weather, one and a half months long, followed by the first month of the rainy season, which add up to a period of two and a half months of hot weather with burning, or a period of illness, or a period of working, or when embarked on a journey, or a period of wind and rain

Precept for de coloring

139.A bhikkhuni with the gain of a new robe should mark it with one of these colors, either blue, dark brown or black. If she uses the robe without marking it, it's an offence for atonement.

Precept for exchanging

140. Should a bhikkhuni who had offered her upper robe to a bhikkhu, bhikkhuni, a male novice, or a female novice, use a rejected robe, it's an offence for atonement.

Precept for hiding

141. Should a bhikkhuni hide or make another hide a bhikkhuni's bowl, robe, sitting mat, needle case, or belt even for a joke, it's an offence for atonement.

Precept for awareness

142. Should a bhikkhuni take the life of a living thing with awareness, it's an offence for atonement.

Precept for living things

143. Should a bhikkhuni knowing there are living things in the water, partake it, it's an offence for atonement.

Precept for agitating

144. Should a bhikkhuni knowing that the rightful litigation is rendered, agitate further, it's an offence for atonement.

Precept for the caravan belonging to the thieves

145. If a bhikkhuni should arrange to go on a journey in a caravan belonging to thieves at least between two villages, it's an offence for atonement.

The section on fire is the fourteenth

The precept of Ariññha

146. If a bhikkhuni says, as I understand the Teaching preached by the Blessed One. `The things that are said to be obstructions by the Blessed One are not real obstructions to one who indulges in them.' She should be admonished by the bhikkhunis: `Noble lady, do not say that, do not misinterpret the words of the Blessed One, it's not good to misinterpret the Teaching. The Blessed One did not say it. The Blessed One has explained in various ways, that the obstructing things are dangerous and indeed those who indulge in them fall into trouble.' If the bhikkhuni pursues with the view when admonished, she should be admonished up to the third time. When admonished up to the third time, good, if she gives up that view. If not, it's an offence for atonement.

The precept for associating one with the above view and living together

147.Should a bhikkhuni knowing a bhikkhuni of that view, associate, partake food and live with her, it's an offence for atonement.

The precept of a thorn

148. Even a novice says:' The things that are said to be obstructions by the Blessed One are not real obstructions to one who indulges in them.' The novice should be admonished by the bhikkhunis: `Noble lady, the Blessed One did not say that, do not misinterpret the words of the Blessed One.It's not good to misinterpret the Teaching. The Blessed One did not say it. The Blessed One has explained in various ways, that the obstructing things are dangerous and indeed those who indulge in them fall into trouble.' If the novice pursues with the view when admonished by the bhikkhunis this should be said: `Noble lady, from today, the Blessed One is not your Teacher, I stand witness for that. Other novices are favored and could live with the bhikkhunis

for two or three nights, that favor is not for you. Now go and destroy your self. Should a bhikkhuni knowing the novice so destroyed, speak with her, partake food and live with her, it's an offence for atonement.

The precept for rightfulness

149. Should a bhikkhuni say thus to something told rightfully by the bhikkhunis: `Noble ladies, I will not observe this precept until I get it explained by a learned disciplinarian.' It's an offence for atonement.

Bhikkhus, a novice should learn, question and question again, from the bhikkhunis, that is the right course of action.

Expressing consternation for the precepts

150. When the rules of the higher order are recited, if a bhikkhuni says: `What is the use of reciting these kindred precepts, they arouse doubt, worry and consternation.' Decrying the precepts is an offence for atonement.

Precept for being deluded

151. When the rules of the higher order are recited fortnightly if a bhikkhuni says:' Noble ladies, now I know, this gets included in the discourses.' She had been seen by the other bnhikkhunis listening to the recitation of the rules of the higher order, two or three times, undoubtedly even more. It is not possible that she could get free expressing not knowing. If she had done an offence, she should be dealt accordingly for it and for hiding in delusion: `Noble lady, it is no gain for you, it's a rare chance you get to listen to the recitation of the rules of the higher order attentively.' That delusion is an offence for atonement.

Precept for hitting.

152. If a bhikkhuni angry and displeased hit a bhikkhuni, it's an offence for atonement.

Precept for showing the gesture of hitting

153. If a bhikkhuni angry and displeased raises the palm with the gesture of hitting a bhikkhuni, it's an offence for atonement.

Precept for a false accusation

154. If a bhikkhuni accuses a bhikkhuni for a serious offence falsely, it's an offence for atonement.

Precept for groundless accusation

155. If a bhikkhuni arouse doubts about a bhikkhuni, intending to make her unhappy for a moment, when there is no other reason, it's an offence for atonement.

156. Should a bhikkhuni secretly listen to what the bhikkhunis say, when they take sides, dispute and fight, with the purpose of eves dropping, it's an offence for atonement.

The section on views is the fifteenth

The precept for bewilderment.

157. A bhikkhuni giving her proxy vote to settle a legitimate matter, later getting angry, is an offence for atonement.

Precept for going away without giving the vote.

158. At the moment of settling a legal matter, should a bhikkhuni get up from her seat and go without giving her vote, it's an offence for atonement.

Precept for lacking in power.

159. Should a bhikkhuni in concord with the Community of bhikkhunis offer a robe to a certain bhikkhuni and later regret saying: `The bhikkhunis offer the gains of the Community according to their whims.' is an offence for atonement.

Precept for offering a robe

160. Should a bhikkhuni knowing it's a gain of the Community, offer a robe to an aged person, it's an offence for atonement.

Precept for gems

161. Should a bhikkhuni pick, or cause another to pick a gem, or something worthy like a gem, it's an offence for atonement. When a gem or something worthy like a gem is picked, it should be put away, thinking, `may it be found by the owner.'

Precept for the needle case

162. Should a bhikkhuni possess a needle case made out of bones, teeth or horns, it's an offence for atonement, when it breaks up.

Precept for beds and chairs

163. A bhikkhuni making a new, bed or chair, should make it to the height of eight finger lengths of the Well Gone One, ignoring the stand at the bottom. If the height exceeds, it's an offence for atonement, when it breaks up.

Precept for stuffing with cotton

164. Should a bhikkhuni stuff cotton to a bed or chair, it's an offence for atonement, when it strips out.

Precept for concealing itch

165. A bhikkhuni making a cloth to conceal her skin disease should do it adhering to the following measurements, for four lengths it should be two breadths. If the measurements exceed, and if it's torn, it is an offence for atonement.

The precept for Nanda

166. A bhikkhuni making an upper robe to the measurements of the Well Gone One, should cut it up, it's an offence for atonement. The measurements of the Well Gone One's robe is nine lengths for six breadths

The sixteenth is the section on views

Noble ladies, the one hundred and sixty six offences that merit atonement, are recited, now I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

The end of the offences that merit atonement

Noble ladies, now the eight offences that should be confessed will be recited.

Precept of training for asking ghee

1. A bhikkhuni not sick asking for ghee and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it.'

Precept of training for asking oil

2. A bhikkhuni not sick asking for oil and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it.'

Precept of training for asking honey

3. A bhikkhuni not sick asking for honey and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it.'

Precept of training for asking molasses

4. A bhikkhuni not sick asking for molasses and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it.'

Precept of training for asking fish

5. A bhikkhuni not sick asking for fish and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it.'

Precept of training for asking meat

6. A bhikkhuni not sick asking for meat and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it

Precept of training for asking milk

7. A bhikkhuni not sick asking for milk and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable and confess it.'

Precept of training for asking curd

8. A bhikkhuni not sick asking for curd and partaking it, should confess it: `Noble ladies, I have done an offence that is not suitable, and confess it.'

Noble ladies, the eight offences that have to be confessed, are recited, now I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

The end of the offences that have to be confessed

Now the training precepts for the venerable ones will be recited.

1. I train, to wear all round.

2 I train, to cover all round.

3. I train, shall enter a house well covered.

4. I train, shall sit inside a house well covered.

5. I train, shall enter a house well restrained

6. I train, shall sit inside a house well restrained

7.I train, shall enter a house with eyes turned down.

8 I train, shall sit inside a house with eyes turned down.

9 I train, shall not enter a house raising the body.

10. I train, shall not sit inside a house raising the body. .

11. I train, shall enter a house without a mocking gesture.

12. I train, shall sit inside a house without a mocking gesture. .

13. I train, shall enter a house without making a noise.

14. I train, shall sit inside a house without making a noise.

15 I train, shall enter a house without moving my body.

16. I train, shall sit inside a house without moving my body.

17. I train, shall enter a house without moving my shoulders.

18. I train, shall sit inside a house without moving my shoulders.

19. I train, shall enter a house without moving my head.

20. I train, shall sit inside a house without moving my head.

21 I train, shall not enter a house with my hands akimbo

22. I train, shall not sit inside a house with my hands akimbo.

23. I train, shall not enter a house covering my head.

24. I train, shall not sit inside a house covering my head.

25. I train, shall not enter a house squatting.

26. I train, shall not sit inside a house squatting.

These are the twenty-six proper things.

27. I train, shall accept alms food carefully.

28. I train, shall accept alms food with attention on the bowl.

29. I train, shall accept soups and curries in proportion to the rice.

30. I train, shall accept alms food according to the capacity of the bowl.

31. I train, shall partake the alms food carefully.

32. I train, shall partake the alms food with attention on the bowl.

33 I train, shall partake the alms food without choosing.

34. I train, shall partake soups and curries in proportion to the rice.

35. I train, shall not partake the food crushing down from the top.

36. I train, shall not cover the soups or curries with rice, to gain more soups and curries.

37. I train, shall not ask for soups or rice and partake them, when not sick.

38. I train, shall not look at another's bowl irritably.

39. I train, shall not take in, large mouthfuls of rice

40. I train, shall make a round mouthful.

41. I train, shall not open the mouth before the mouthful is carried to it.

42. I train, shall not put all the fingers into the mouth, when taking the mouthful.

43. I train, shall not talk, with food in the mouth.

44. I train, shall not eat throwing food into the mouth.

45. I train, shall not eat chewing the food too much.

46. I train, shall not eat stuffing too much food in the mouth.

47. I train, shall not eat shaking the hand.

48. I train, shall not eat scattering food.

49. I train, shall not pull out the tongue to eat.

50. I train, shall not eat making a `capucapu' sound.

51. I train, shall not eat making a `surusuru' sound.

52. I train, shall not lick my fingers when eating.

53. I train, shall not eat scraping the bowl.

54. I train, shall not eat licking my lips.

55. I train, shall not accept drinking water with a soiled hand.

56. I train, shall not drop water with particles of food inside the house.

The thirty rules when partaking food.

57. I train, shall not teach someone with an umbrella in the hand, other than when sick.

58. I train, shall not teach someone with a stick in the hand, other than when sick.

59. I train, shall not teach someone with a knife in the hand, other than when sick.

60. I train, shall not teach someone with a weapon in the hand, other than when sick.

61 I train, shall not teach someone wearing shoes other than when sick.

62. I train, shall not teach someone in a vehicle, other than when sick.

63. I train, shall not teach someone going in a vehicle, other than when sick

64. I train, shall not teach someone in bed, other than when sick

65. I train, shall not teach someone in an easy chair, other than when sick

66. I train, shall not teach someone wearing a headdress, other than when sick

67. I train, shall not teach someone with a head cover, other than when sick

68. I train, shall not teach someone on a seat, seated on the ground, other than when sick

69. I train, shall not teach someone on a high seat, seated on a low seat, other than when sick.

70. I train, shall not teach someone seated, while standing other than when sick

71. I train, shall not teach someone going in front, other than when sick.

Sixteen rules connected with teaching.

73. I train, shall not evacuate or make water standing, other than when sick.

74. I train, shall not evacuate, make water or spit on vegetation, other than when sick.

75. I train, shall not evacuate, make water or spit, into water other than when sick.

The three miscellaneous rules

Noble ladies, the rules for the trainee are recited, now I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

End of the trainee rules.

Noble ladies, now the seven ways of settling an arisen legal matter will be recited.

1 Discipline should be established in confrontation.

2ôiscipline should be established by recalling memory.

3. Discipline should be established, by proving that the bhikkhuni was deranged mentally

4. By making to promise.

5. Settling the legal matter with a majority of votes.

6. Settling the legal matter by showing its evil nature.

7. By covering up the whole thing.

Noble ladies, the seven ways of establishing discipline are recited, now I ask how is your purity? For the second and for the third time I ask how is your purity? The noble ladies are pure, therefore they are silent, and I record it as such.

End of the seven ways of establishing discipline.

Noble ladies, the origin is recited. The eight serious offences, the seventeen serious offences that merit excommunication, the thirty rules that cause a fall and excommunication, the eight offences that have to be confessed, the rules for the trainee and the seven ways of establishing discipline are recited. These have come down from the discourses of the Blessed One and are to be recited fortnightly. All should train in them united and without a dispute.

End of the detailed exposition.

End of the rules of the higher order for bhikkhunis.