BHIKKHUNI PATIMOKKHA PDF

This site gathers text and translation of certain texts relating to the Bhikkhuni Patimokkha, the code of discipline for Buddhist nuns. It was undertaken as part of . Interest, purity, the suitable time, the number of bhikkhunis and the advice. The four features to be suitable. The day of the full moon, all the. The Bhikkhuni Vibhanga contains the explication and analysis of that 40%, to create a comprehensive Bhikkhuni Patimokkha vocabulary, as well as a new.

Author: Tazragore Kemi
Country: Martinique
Language: English (Spanish)
Genre: Photos
Published (Last): 12 November 2018
Pages: 350
PDF File Size: 13.7 Mb
ePub File Size: 6.52 Mb
ISBN: 882-5-28555-976-4
Downloads: 53558
Price: Free* [*Free Regsitration Required]
Uploader: Aralkis

Translated from the Pali by Thanissaro Bhikkhu. Provenance, terms and conditons. The Bhikkhuni Patimokkha, the basic code of discipline for bhikkhunis, contains rules.

Restraint in Accordance with the Patimokkha –

Of these, are shared with patimikkha Bhikkhu Patimokkha: In addition, the Bhikkhuni Patimokkha contains 13 Pacittiya rules that are identical to rules for patijokkha that are contained in the Khandhakas; one Parajika rule similar to a Bhikkhus’ Hhikkhuni rule; one Parajika rule similar to a Bhikkhus’ Pacittiya rule; two Sanghadisesa rules similar to Bhikkhus’ Khandhaka rules; one NP rule similar to a Bhikkhus’ NP; two Pacittiyas similar to a Bhikkhus’ Sanghadisesa; five Pacittiyas similar to Bhikkhus’ Pacittiyas; and eight Pacittiyas similar to rules for bhikkhus that are contained in the Khandhakas.

Also, the eight Patidesaniya rules for the bhikkhunis are elaborations of a single Bhikkhus’ Pacittiya rule. Thus the Bhikkhuni Patimokkha contains 89 rules for which there are no direct correspondences in the rules for the bhikkhus. Some writers have interpreted these added rules as sign of an attempt to oppress the bhikkhunis unfairly, but it should be noted that:.

Tellingly, these last three exceptions were formulated after complaints initiated by the bhikkhus, and they touch directly on the pxtimokkha subordination of the Bhikkhuni Community to the Bhikkhu Community. However, they are counterbalanced by two rules exclusive to the Bhikkhu Patimokkha — NP 4 and 17 — that were formulated at the request of bhikkhunis to prevent the bhikkhus from abusing their position in the hierarchy in a way that would interfere with the bhikkhunis’ practice of the Dhamma.

For a more detailed discussion of the checks and balances in the relationships between the two Communities, see The Buddhist Monastic Code, volume II, chapter In the following translation, I have marked the correspondences between the bhikkhus’ and bhikkhunis’ rules in brackets.

Where the brackets follow the number of the bhikkhuni rule and simply contain a number, the corresponding bhikkhus’ rule is in the same section in the Bhikkhu Patimokkha as in the Bhikkhuni Patimokkha. Thus, under the sanghadisesa rules, 7 [5] means that the Bhikkhunis’ Sanghadisesa 7 is identical with the Bhikkhus’ Sanghadisesa 5. If the brackets follow the rule and simply contain a reference to a rule in the Mahavagga Mv or Cullavagga Cvthe corresponding bhikkhus’ rule is contained in the Khandhakas.

If the brackets follow the rule and include the word “see” followed by a number, the corresponding patimokkhaa rule is similar rather than identical. Correspondences in the Sekhiya and Adhikarana-samatha sections are not marked, as these two sections are completely bhikjhuni in the two Patimokkhas.

Some writers have argued that, because the rules in question are all pacittiya rules, and because the Vows of Respect impose a more stringent penalty than a simple confession for overstepping the vows, we must assume that the vows and their more stringent punishment were added later to the canon, in an attempt to oppress the bhikkhunis.

In light of this principle, the confession required by the pacittiya rules would be a first, necessary step before imposing the half-month penance stipulated in the fifth vow.

I have also consulted I. Parenthetical insertions in the rules, if otherwise unmarked, are based on the canonical word-commentary from the Bhikkhuni Vibhanga, the part of the Vinaya Pitaka patimokkga contains the Bhikkhuni Patimokkha together with its explanatory material. If marked with the abbreviation “Comm,” parenthetical insertions in the rules are drawn from the Commentary, Buddhaghosa’s Samantapasadika.

Technical issues are explained in the endnotes. Should any bhikkhuni willingly engage in the sexual act, even with a male animal, she is defeated and no longer in communion. Should any bhikkhuni, in the manner of stealing, take what is not given from an inhabited area or from the wilderness — just as when, in the taking of what is not given, kings arresting the criminal would flog, imprison, or banish her, saying, “You are a robber, you are a fool, you are benighted, you are a thief” — a bhikkhuni in the same way taking what is not given is defeated and no longer in communion.

Should any bhikkhuni intentionally deprive a human being of life, or search for an assassin for her, or praise the advantages of death, or incite her to die thus: Death would be better for you than life,” or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite her to die, she also is defeated and no longer in communion.

Should pqtimokkha bhikkhuni, without direct knowledge, boast of a superior human state, a truly noble knowledge and vision as present in herself, saying, “Thus do I know; thus do I see,” such that regardless of whether or not she is cross-examined on a later occasion, she — being remorseful and desirous of purification — might say, “Ladies, not knowing, I said I know; not seeing, I said I see — vainly, falsely, idly,” unless it was from over-estimation, she also is defeated and no longer in communion.

  IEEE STD 45-2002 PDF

Should any bhikkhuni, lusting, consent to a lusting man’s rubbing, rubbing up against, taking hold of, touching, or fondling her below the collar-bone and above the circle of the knees, she also patimokkh defeated and no longer in communion for being “one above the circle of the knees. Should any bhikkhuni, knowing that another bhikkhuni has fallen into an act entailing defeat, neither accuse her herself nor inform the group, and then — whether she the other bhikkhuni is still alive or has died, has been expelled or gone over to another sect — she this bhikkhuni should say, “Even before, ladies, I knew of this bhikkhuni that ‘This sister is of such-and-such a sort,’ and I didn’t accuse her myself nor did I inform the group,” then she also is defeated and no longer in communion for being “one who concealed a fault.

Should any bhikkhuni follow a bhikkhu suspended by a Community of bhikkhus acting in harmony, in line with the Dhamma, in line with the Vinaya, in line with the teacher’s instructions, and he is disrespectful, has not made amends, has broken off his friendship with the bhikkhusthe bhikkhunis should patimkkha her thus: He is disrespectful, he has not made amends, he has broken off his friendship.

Do not follow him, lady. And should that bhikkhuni, admonished thus by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist.

The Bhikkhuni Patimokkha

If while being rebuked up to three times she desists, that is good. If she does not desist, then she also is defeated and no longer in communion for being “a follower of a suspended bhikkhu. Should any bhikkhuni, lusting, consent to a lusting man’s taking hold of her hand or touching the edge of her outer robe, or should she stand with him or converse with him or go to a rendezvous with him, or should she bhikkhunj to his approaching her, or should she enter a hidden place with him, or should she dispose her body to him — any of these for the purpose of that unrighteous act Comm: Should any bhikkhuni start a legal case against a householder, a householder’s son, a slave, or a worker, or even against a wandering contemplative: Should any bhikkhuni knowingly ordain a woman thief sentenced to death, without having obtained permission from the king or the Community or the governing council or the bhikkhunii committee or the governing guild — unless the woman is allowable i.

Should any bhikkhuni go among bhikkhni alone or go to the other shore of a river alone or stay away for a night alone or fall behind her companion s alone: Should any bhikkhuni — without having obtained permission from the Community who performed the act, without knowing the desire of the group — restore a bhikkhuni whom a Community acting harmony in line with the Dhamma, bhiikkhuni line with the Vinaya, in line with the teacher’s instructions, patimokkhw suspended: Should any bhikkhuni, lusting, having received staple or non-staple food from the hand of a lusting man, consume or chew it: Should any bhikkhuni say, “What does it matter to you whether this man is lusting or not, when you are not lusting?

Please, lady, take what the man is giving — staple or non-staple food — with your own hand and consume or chew it”: Should any bhikkhuni engage in conveying a man’s intentions to a woman or a woman’s intentions to a man, proposing marriage or paramourage — even if only for a momentary liaison: Should any bhikkhuni, malicious, angered, displeased, charge a fellow bhikkhuni with an unfounded case involving defeat, thinking”Surely with this I may bring about her fall from the celibate life,” then regardless of whether or not she is cross-examined on a later occasion, if the issue is unfounded and the bhikkhuni confesses her anger: Should any bhikkhuni, malicious, angered, displeased, using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhuni with a case involving defeat, thinking”Surely with this I may bring about her fall from the celibate life,” then regardless of whether or not she is cross-examined on a later occasion, if the issue pertains otherwise, an aspect used as a mere ploy, and the bhikkhuni confesses her anger: Since when were the Sakyan-daughter contemplatives the only contemplatives?

There are other contemplatives who are conscientious, scrupulous, and desirous of training.

Patimokkha – Wikipedia

I will practice the holy life in their company,” the bhikkhunis should admonish her thus: I will practice the holy life in their company. The Dhamma is well-expounded. Follow the holy life for the right ending of suffering. If she does not desist, then this bhikkhuni, also, as soon as she has fallen into the third act of offence, is to be temporarily driven out, and it entails initial and subsequent meetings of the Community.

Should any bhikkhuni, turned down in even a trifling issue, angry and displeased, say, “The bhikkhunis are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by fear,” the bhikkhunis should admonish her thus: It may be that you, lady, are prejudiced by patumokkha, prejudiced by aversion, prejudiced by delusion, prejudiced by fear.

In case bhikkhunis are patimokoha entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety depraved in their livelihoodexasperating the Bhikkhuni Community, hiding one another’s faults, the bhikkhunis should admonish them thus: Split up your groupladies. The Community recommends isolation for the sisters.

  KAMAZ 6540 PDF

Restraint in Accordance with the Patimokkha

And should those bhikkhunis, thus admonished, persist as before, the bhikkhunis are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunis they desist, that is good.

If they do not desist, then these bhikkhunis, also, as soon as they have fallen into the patimmokkha act of offence, are to be temporarily driven out, and it entails initial and subsequent meetings of the Community. Should any bhikkhuni say to the patjmokkha criticized in the preceding case”Live entangled, ladies. There are other bhikkhunis in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhuni Community, hiding one another’s faults, but the Community doesn’t say anything to them.

It’s simply because of your weakness that the Community — with contempt, scorn, intolerance, and threats — says, ‘The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. The Community recommends isolation for the sisters,'” the bhikkhunis should admonish her thus: It’s simply because of your weakness that the Community — with contempt, scorn, intolerance, and threats — says, “The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety.

Should any bhikkhuni agitate for a schism in a Community in concord, or should she persist in taking up an issue conducive to schism, the bhikkhunis should admonish her thus: Let the lady be reconciled with the Community, for a Community in concord, on complimentary terms, free from dispute, having a common recitation, dwells in peace.

Should bhikkhunis — one, two, or three — who are pagimokkha and partisans of that bhikkhuni, say, “Do not, ladies, admonish that bhikkhuni in any way. She is an exponent of the Dhamma, an exponent of the Vinaya. She acts with our consent and approval. She knows, she speaks for us, and that is pleasing to us,” other bhikkhunis are to admonish them thus: That bhikkhuni is pahimokkha an exponent of the Dhamma bhikkuhni she is not an exponent of the Vinaya.

Do not, ladies, approve of a schism in the Community. Let the ladies’ minds be reconciled with the Community, for a Community in concord, on complimentary terms, without dispute, with a common recitation, dwells in peace.

In case a bhikkhuni is by nature difficult to admonish — who, when being legitimately admonished by the bhikkhunis with reference to the training rules included in the Patimokkha recitation, makes herself unadmonishable saying”Do not, ladies, say anything to me, good or bad; and I will not say anything to the ladies, good or bad. Refrain, ladies, from admonishing me” — the bhikkhunis should admonish her thus: Let the lady make herself admonishable.

Let the lady admonish the bhikkhunis in accordance with what is right, and the bhikkhunis will admonish the lady in accordance with what is right; for it is thus that the Blessed One’s following is nurtured: And should that bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to be rebuke her up to three times so as to desist. In case a bhikkhuni living in dependence on a certain village or town is a corrupter of families, a woman of depraved conduct — whose depraved conduct is both seen and heard about, and the families she has corrupted are both seen and heard about — the bhikkhunis are to admonish her thus: Your depraved conduct is both seen and heard about; the families you have corrupted are both seen and heard about.

Leave this monastery, lady. Enough of your staying here. And should that bhikkhuni, thus admonished by the bhikkhunis, say about the bhikkhunis, “The bhikkhunis are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, bihkkhuni by fear, in that for this sort of offense they banish some and do not banish others,” the bhikkhunis are to admonish her thus: The bhikkhunis are not patimokha by favoritism, are not prejudiced by aversion, are not prejudiced by delusion, are not prejudiced by fear.

You, lady, are a corrupter of families, a woman of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about.

And should that bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. Should any bhikkhuni make a bowl-hoard have more than one bowl in her possessionit is to be forfeited and confessed. Should any bhikkhuni, having determined an out-of-season cloth to be an in-season cloth, distribute it, it is to be forfeited and confessed. Should any bhikkhuni, having exchanged robe-cloth with another bhikkhuni, later say to her, “Here, lady.

This is your robe-cloth. Bring me that robe-cloth of mine. What was yours is still yours. What was bhikmhuni is still mine. Bring me that one of mine. Take yours back,” and then snatch it back or have it snatched back, it is to be forfeited and confessed.