The following is a transcription of the recitation of the Revised Pratimoksha for Bhikshunis—the 348 precepts for fully ordained nuns. There is a separate Pratimoksha for Bhikshus comprising the 250 precepts for fully ordained monks:

The Revised Pratimoksha:

Recitation Ceremony of the Bhikshuni Precepts

Preface

The Pratimoksha is the basic book of training for Buddhist monastics. Training with the Pratimoksha, monastics purify their bodies and minds, cultivate love for all beings, and advance on the path of liberation. The Pratimoksha is not just a set of rules. It is best to understand the precepts found in the Pratimoksha as trainings, and each training in the Pratimoksha assures an area of freedom in our daily life. The term Pratimoksha has been translated as “different areas of freedom,” (in Chinese as Biejietuo), “freedom wherever you are” (Chuchujietuo), or “walking in the direction of freedom” (Diuxiajietuo). Each training has mindfulness as its foundation. Mindfulness enables us to see clearly which actions of our body, speech, and mind help us to progress on the path of freedom and which actions pull us away from the path.

From the fifth year of his ministry.1 the Buddha began to create the Pratimoksha for his monastic community, with the help of his senior disciples. The precepts were established over several decades, each responding to the needs and situations of the Original Sangha of the Buddha. When the Buddha was about to enter Nirvana, he told the Venerable Ananda that the minor and lesser rules could be removed, so that the text would remain relevant and appropriate.2 Two thousand and six hundred years went by, but this latter recommendation by the Buddha was not carried out. A few hundred years after the Buddha’s passing away, some twenty schools of Buddhism arose, each with its own Vinaya.3 The Vinaya is a vast and rich body of literature, whose aim is to define and organize the life of a monastic and of the community of monastics in such a way that enables the monastics to realize transformation and liberation. The Vinayas which are found in various schools of Buddhism all have their roots in the Buddha’s original teachings and practice. Comparatively speaking, the monastic codes belonging to different Buddhist traditions do not differ much from one another .

The Pratimoksha is the heart of the Vinaya. It is a text that monastics have to recite twice a month in the Uposadha ceremony (Uposadha means “to nourish Recitation Ceremony of the Bhikshuni Precepts purity”). In Vietnam and China, for instance, most monks and nuns recite the Pratimoksha that belongs to the Dharmagupta School of Buddhism, and in Sri Lanka, Thailand and Burma, the monks recite the Pratimoksha that belongs to the Tamrasatiya (Theravada) School. The Dharmagupta Pratimoksha for monks has 250 precepts, and the Tamrasatiya Pratimoksha for monks has 227 precepts. Except for some small differences, the texts of these two major traditions are nearly identical to one another.

Buddhism should remain a living tradition. Like a tree, the dead branches need to be pruned in order for new shoots to grow. The new shoots are the teachings and practices that respond to the needs of our present time and culture. Technological developments, mass media, and the speed of modern life have all influenced the life of monastic communities. Degradation of the monastic lifestyle is evident in places all over the world, in both Buddhist and non-Buddhist communities. To respond to this present situation a revised Pratimoksha is urgently needed.

The Dharma Teacher Council of Plum Village has consulted extensively with Vinaya teachers and ordinary monks and nuns in Vietnam and elsewhere over the past five years in order to discern the real needs of present day monastics in our effort to make the Revised Pratimoksha as relevant and practical as possible. In addition, we have drawn upon our contact with and experience of monastic life in the West over the past two decades. As a result the revised Pratimoksha aims to offer guidance and support to current day Buddhist monastics living both in Asia and in Western countries. In revising the Pratimoksha, we have tried not to increase the number of the trainings. There are still 250 trainings for monks, and 348 for nuns – the same number of trainings which are found in the Dharmagupta Pratimoksha.

The Revised Version of the Pratimoksha (Buddhist Monastic Code) was first released on March 31, 2003 in Seoul, Korea – one of the Mahayana Buddhist countries of Asia. It took place at the Choong Ang Sangha University. In the revised Pratimoksha, we have substituted trainings that are no longer appropriate to our time with new trainings that are essential to protect the practice and integrity of monastic members. For example, the revised Pratimoksha has trainings that address issues concerning the use of cars, computers, television, mobile telephones, electronic games, e-mail, and the Internet. The trainings/ precepts in the classical version of the Pratimoksha responded perfectly to the needs of the monks and nuns in the time of the Buddha. Each training arose directly from a real situation in the Buddha’s Sangha; no training is hypothetical or based on speculation. When teaching the classical Pratimoksha Vinaya teachers always share the “origin stories” of each training, which tell exactly what happened to prompt the establishment of that training. Likewise each training in the revised Pratimoksha directly addresses a real situation in present day monastic communities.

The release of the revised Pratimoksha will influence not only the Buddhist world but may also be of interest and benefit to people from other spiritual traditions. There have been people who have asked us: Who are you to change the monastic codes made by the Buddha? The answer remains: We are children of the Buddha. We are his continuation, and we are practicing to carry out his wishes. The Buddha invested much of his time and energy to teach and train monks and nuns. Buddhism has survived until this day because there have continuously been monastic Sanghas. The purpose of the revised Pratimoksha is to protect the integrity of the monastics’ practice and their freedom, so that the authentic path of liberation can continue, the career of the Buddha and his Original Sangha of monks, nuns, laymen, and laywomen.

As there has been an increasing expansion of Buddhism in the West in recent decades, we must also remember that if there were not solid, authentic monastic Sanghas, Buddhism may only be a popular movement for a certain period of time. Without a deep root in the practice and teachings of the Buddha, embodied in the monastic Sangha, a cultural revolution or movement may sweep it away without leaving any trace behind.

For Buddhism to remain a living tradition, the teaching and practice should remain relevant. The Pratimoksha should not be merely for academia or intellectual study. There are already many Vinaya masters who are well versed in the Vinaya literature and capable of teaching and explaining it eloquently. However, the main purpose of the Pratimoksha is to offer guidance for the life of fully ordained monks and nuns (Bhikshus and Bhikshunis), so that they may live the authentic life of monastics. We are certain that the Buddha counts on the insight, intelligence, and courage of his descendants to continue making the path of liberation accessible and open to our current generation . Therefore, revising the teaching and the practice is truly necessary.

As a part of their training, fully ordained monks and nuns must spend at least five years studying the Vinaya, including the revised and the classical Pratimoksha. Monastics should not study the Vinaya as professors or specialists, but as applied practitioners, to progress on their path of practice and with a clear insight that the trainings, mindful manners, and regulations form the basis for the survival of the Sangha. The renewed and updated version of the Pratimoksha can inspire the monastic Sangha of today to wholeheartedly rediscover the integrity, simplicity, beauty, and freedom of monastic life. We believe that making this text available to lay practitioners will nourish the practice and strength of the Four-Fold Sangha, consisting of monks, nuns, laymen, and laywomen. Reading the Pratimoksha allows lay practitioners to understand the monastic codes of conduct as well as the monastic lifestyle. Thus, they can offer concrete support to the monastics. They will also be able to discern between authentic monastics and false ones. Consequently, they may support the former while helping the latter to go back to the right path. Reading the Pratimoksha is also an opportunity to gain inspiration to go in the direction of living our daily lives with compassion, love, and understanding in order to protect and care for ourselves, our loved ones, the environment, and living beings in all directions.

The work of revising the Pratimoksha has been done to pay tribute to our root teacher, Shakyamuni Buddha, and all our ancestral teachers, who have transmitted the wonderful Dharma to our current generation. We trust that only by keeping Buddhism truly alive and free from degradation and corruption can we be authentic descendants of the Buddha.

Zen Master Thich Nhat Hanh and The Dharmacharya Council of Plum Village

1 In different traditions the year the Buddha began to establish the precepts is said to have been 5, 10, 12, or 20 years and so on.

2 At that time the Venerable Ananda, who was the Buddha’s attendant, did not inquire which trainings specifically the Buddha was referring to and so later after the Buddha’s passing into Nirvana the senior monks did not dare to remove any of the trainings/precepts.

3 The Vinaya is one of the Three Baskets of Buddhist Scriptures, including the Sutras (discourses given by the Buddha or his senior disciples), the Sastras (commentaries on the Sutras), and the Vinaya. The Vinaya includes the Pratimoksha, the trainings/precepts for monks and nuns, and rules and regulations concerning governing the Sangha, decision making procedures (Sanghakarman), the three-month Rains’ Retreat, use of material necessities and so on.

Introduction

The Revised Version of the Bhikshuni Pratimoksha needs to be studied and practiced in consultation with the Classical Version transmitted to us from the time of the Buddha Shakyamuni. This fact is underlined in the 142nd Expression of Regret Offense (Payantika Precept) which is as follows:

“A bhikshuni who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offense.”

By studying the Classical Pratimoksha we understand and value the Revised Version and by studying the Revised Version we understand better and value more the Classical Version. If we continue the practice of studying both the Classical and the Revised Versions future generations will have the chance to study the traditional precepts from the time of the Buddha. This will also help them to understand the social situation and organization of the Sangha in the time of Shakyamuni Buddha.

The aim of the precepts is to protect the community of practice. It is to help the community to make progress in its practice and to prevent the Sangha from going astray in corrupt practices. We owe much gratitude to the Buddha and to all the generations of noble teachers who have gone before us. It is they who have given us enough insight and courage to offer this new version of the precepts. We are very happy to witness the birth of this new version which our ancestral teachers have long been waiting for. We feel that we are helping realize their long-cherished hopes for a Revised Pratimoksha.

The Buddha always taught that his teachings should be studied and practiced with intelligence, just as someone who is catching a snake has to master the art of catching a snake. If not, she will be bitten by the snake. If the teachings of the Buddha are to continue to be effective in liberating our world from suffering they have to be appropriate for the people to whom they are given. They should also be in the spirit of what Shakyamuni Buddha has taught. The Revised Version has 348 precepts just as the Classical Version. However it seeks to respond satisfactorily to the needs of nuns practicing in our own time. When the Bhikshuni Sangha seriously practices the Revised Version, this will reverse the backsliding which is evident in a significant number of cases of present-day bhikshunis. We ask venerable monks and nuns of high standing to be compassionate in making this version of the Pratimoksha more and more accessible and appropriate to the situation of our times and to the spirit of the Buddha’s teachings. It is our hope that once every twenty years the Revised Version will be updated.

Those of us who recognize an urgent need to study, recite and practice this Revised Version should encourage your Sanghas to do so straightaway. After a few years the serious recitation and practice of this version will certainly bear fruit. The quality of the Sangha’s practice will be the most obvious and powerful proof of its effectiveness and appropriateness.

The Dharmacharya Council of Plum Village

Opening the Sutra

Namo Tassa assa Bhagavato Arahato Sammasambuddhassa (Three times) (BELL)

The Vinaya is deep and lovely. We now have a chance to see, study and to practice it. We vow to realize its true meaning. (BELL)

In the presence of the Buddhas, the precious Dharma and the Mahasangha we bow our heads. Today we shall recite the Pratimoksha so that the true teachings can remain in the world for a long time. The Precepts are like the ocean. One lifetime alone is not enough to study and practice them. The precepts are like precious treasures. We never grow tired in their pursuit.

It is because we want to protect our sacred inheritance of the true teachings that we have gathered today to hear the recitation of the precepts. We have gathered as a Sangha to recite the precepts because we do not want to transgress the Eight Degradation Offenses, the Thirty-Six Sangha Restoration Offenses, the Forty Release and Expression of Regret Offenses, the One Hundred and Forty-Two Expression of Regret Offenses, the One Hundred and Fifteen Fine Manners Offenses and the Seven Ways of Putting an End to Disputes.

The Buddhas, Vipashyin, Shikhin, Vishvabhu, Krakucchanda, Kanakamuni, Kashyapa and Shakyamuni have devised these precepts for us to practice. Let us receive, study, protect and enrich them with the greatest respect, so that the Pratimoksha becomes more and more appropriate to our time always maintaining the lifeblood of the True Teachings. Now I will recite the Pratimoksha for the whole Sangha to listen.

Someone who is lame is not able to walk very far. The same is true of someone who transgresses the precepts. She cannot progress on the spiritual path. If we wish to go forward on the path of transformation, healing, and awakening we should wholeheartedly practice the precepts. The one who has not observed the Precepts will become anxious and is like a carriage on a rough and uneven road which will easily lose its axle-pin, and the axle will be broken.

Reciting the Precepts is like looking into a clear mirror to see ourselves. If the image is beautiful we are happy, if it is ugly we worry. If our precepts’ body is clear we are happy. If it is damaged we worry. Reciting the Precepts is like joining battle. If we are courageous we will go forward, if we are afraid we will run away. When our precepts’ body is clear we are confident and at peace. When it is damaged we are anxious. In a truly democratic society the people hold the highest position. On the Earth the ocean is vaster than all lakes and rivers. Among the Holy Ones the Buddha has the highest awakening. Of all spiritual laws and regulations the Vinaya is the highest. The Buddha has devised the Pratimoksha for us to recite once every two weeks. (BELL)

Sanghakarman Procedure

Sanghakarman Master: Has the whole community assembled?

Sangha Convener: The whole community has assembled.

SM: Is there harmony in the community?

SC: Yes, there is harmony.

SM: Have those who have not yet received the Bhikshuni ordination already left?

SC: Those who have not yet received the Bhikshuni ordination have already left.

SM: Is there any one who is absent, has asked to be represented and has sent word that she has kept the precepts?

SC: No, there is not. (In the case that someone is absent we should say: Bhikshuni __________ because of health reasons is not able to be present at the recitation. She has asked Bhikshuni __________ to represent her and sends word that she has kept the precepts.)

SM: Why has the community assembled today?

SC: The community has assembled today to realize the Sanghakarman Procedure of reciting the Pratimoksha.

SM: Noble Sangha of Bhikshunis, please listen. Today, _______ in the year ________ has been declared to be the Precepts’ Recitation day. The Sangha has gathered at the appointed time and is ready to recite the precepts in a spirit of harmony. Thus the recitation is in accordance with the Vinaya. Is the announcement of the Sanghakarman Procedure realized?

(The Sangha replies: Realized.) (BELL)  

Venerable Bhikshunis, I am about to recite the Bhikshuni Pratimoksha. Please listen attentively and examine yourself with care. If you know that you have broken any one of the precepts, you should admit your offense. If you have not broken a precept you should remain silent. If you are silent it means that your precepts’ body is clear. If anyone asks you at a later time, you should reply as you have replied today. During this recitation if you have broken a precept and, having been asked three times, you do not say so, you commit the offense of deliberately telling a lie. According to the teaching of the Buddha, deliberately lying is an obstacle to the realization of the path of liberation. If you are aware that you have broken a precept and you wish your precepts’ body to be clear again, you need to admit your offense, express regret, and begin anew and after having done so you will be at peace.

Venerable Bhikshunis, I have finished reading the introduction to the Pratimoksha. Now I am asking you: In our community of Bhikshunis, is everyone’s precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)

Recitation

Degradation Offenses (Parajika)

Venerable Bhikshunis, these are the eight major precepts, called Degradation Offenses (Parajika), to be recited once every two weeks.

The First Precept: A bhikshuni who has sexual intercourse with another person, whether male or female, and whether that person has given consent or not, breaks the first of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Second Precept: A bhikshuni who steals or violates the property of another, whether that property is privately or publicly owned, and if the value of the property is significant enough that she could be taken to court, breaks the second of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Third Precept: A bhikshuni who takes the life of another person by deed, word, or intention, breaks the third of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Fourth Precept: A bhikshuni who claims that she has attained realizations on the spiritual path, which she has not in fact realized, breaks the fourth of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Fifth Precept: A bhikshuni who is motivated by sexual desire, knowing that the other person, whether male or female, is also motivated by sexual desire, and intentionally touches the body of that person, breaks the fifth of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Sixth Precept: A bhikshuni who is motivated by sexual desire, knowing that the other person, whether male or female, is also motivated by sexual desire, and allows that person to hold her hand, to take hold of her robe, to walk alongside her, to stand alongside her, to lean against her while they are speaking, and arranges to meet in a deserted place with the idea of indulging in sexual relations, breaks the sixth of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Seventh Precept: A bhikshuni who is intent upon having sexual relations with someone, whether male or female, and through word or gesture arouses sexual desire in that person, breaks the seventh of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

The Eighth Precept: A bhikshuni who is intent upon having sexual relations with someone, whether male or female, and says to that person that she is willing to offer him or her sexual relations, breaks the eighth of the Eight Degradation Offenses, is no longer worthy to remain a bhikshuni and cannot participate in the activities of the Bhikshuni Sangha.

Venerable Bhikshunis, I have finished reciting the Eight Degradation Offenses. When a bhikshuni transgresses any one of these eight precepts she has failed in her career as a bhikshuni and can no longer remain in the Bhikshuni Sangha.

Now I am asking you: as far as these Eight Degradation Offenses are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)

Sangha Restoration Offenses (Sanghavashesha)

Venerable Bhikshunis, these are the Thirty-Six Sangha Restoration Offenses (Sanghavashesha) to be recited once every two weeks.

1.A bhikshuni who has an emotional attachment to another person, whether male or female, and because her feelings are not reciprocated by the other, finds ways to damage the reputation of the other person, commits a Sangha Restoration Offense.  

2.A bhikshuni who has an emotional attachment to another person, whether male or female, and because of that, when she sees the other person interacting with someone else she manifests jealousy or anger, causing disturbance in the Sangha, commits a Sangha Restoration Offense.  

3.A bhikshuni who has an emotional attachment to another person, whether male or female, uses her authority to prohibit the other person from having a close relationship with anyone else, and tells others that they are not to have a close relationship with the person to whom she is attached, commits a Sangha Restoration Offense.  

4.A bhikshuni who has an emotional attachment to another person, whether male or female, knowing that the other person has an emotional attachment with a third person, she does everything she can to separate them, and drives the third person out of the community, commits a Sangha Restoration Offense.  

5.A bhikshuni who verbally or in writing makes a proposal to another monk or nun to leave the monastic life along with her, commits a Sangha Restoration Offense.  

6.A bhikshuni who acts as a match-maker or as a go-between, or makes the arrangements for a wedding between a man and woman, or two people of the same gender, commits a Sangha Restoration Offense.  

7.A bhikshuni who, out of special affection for another bhikshuni, uses her authority to protect that bhikshuni, allowing her to remain in the nunnery even though the Sangha has decided that she should leave, commits a Sangha Restoration Offense.  

8.A bhikshuni who, out of anger or jealousy, falsely accuses another bhikshuni of a Degradation Offense, with the intention of destroying that bhikshuni’s reputation, commits a Sangha Restoration Offense.  

9.A bhikshuni who conceals a Degradation Offense on the part of another bhikshuni, and waits until the other bhikshuni is dead, has disrobed, or has joined another religious order before revealing it to the Bhikshuni Sangha, commits a Sangha Restoration Offense.  

10.A bhikshuni who, out of anger or jealousy, takes a small mistake of another bhikshuni and magnifies it so that it seems to be a Degradation Offense, with the intention of destroying that bhikshuni’s reputation, commits a Sangha Restoration Offense.  

11.A bhikshuni who knows that another bhikshuni or bhikshu has committed a Degradation Offense and tells someone else who is not a bhikshu or a bhikshuni about the offense intending to bring disrepute upon that bhikshu or bhikshuni, while the Sangha has not yet performed the Sanghakarman Procedure to affirm that the bhikshu or bhikshuni has committed that offense, commits a Sangha Restoration Offense.  

12.A bhikshuni who, out of anger, heavily punishes or mistreats another nun in her Sangha, causing that person to fall ill, unable to continue in her studies or practice, commits a Sangha Restoration Offense.  

13.A bhikshuni who, out of a grudge or resentment, uses her authority to force another bhikshuni to admit an offense which has no basis in reality and makes that bhikshuni leave the nunnery, which makes her suffer so much that she becomes discouraged and disrobes, commits a Sangha Restoration Offense.  

14.A bhikshuni who, relying on the authority she holds due to her position in the congregation or her seniority, acts in an ill-mannered way insulting other nuns so that they suffer to such an extent that they lose heart in their studies and practice, commits a Sangha Restoration Offense.  

15.A bhikshuni who uses political power to oppress or threaten other members of the nuns’ Sangha, commits a Sangha Restoration Offense.  

16.A bhikshuni who becomes a member of a political party or a political organization, whether secretly or openly, commits a Sangha Restoration Offense.  

17.A bhikshuni who acts as a spy, taking information from the Sangha and giving it to a political party or a political organization, commits a Sangha Restoration Offense.  

18.A bhikshuni who receives payment from the government, a political party, or a political organization, commits a Sangha Restoration Offense.  

19.A bhikshuni who, for reasons of receiving donations, allows laypeople to control her and tell her what to do so that she loses the qualities of freedom and stability that belong to a nun, commits a Sangha Restoration Offense.  

20.A bhikshuni who does not teach the Dharma to the other nuns, and does not allow them to visit other places to study the sutras and to have access to clear and effective methods of practice, and as a result, the nuns’ study and practice remains incorrect and ineffective, commits a Sangha Restoration Offense.  

21.A bhikshuni who has only briefly read or heard about a method of practice belonging to another school of Buddhism or another tradition and has not had a chance to study or put this method into practice, yet publicly speaks or writes an article opposing it, commits a Sangha Restoration Offense.  

22.A bhikshuni who says that she does not owe any gratitude to parents, teachers, friends, or benefactors, commits a Sangha Restoration Offense.  

23.A bhikshuni who cuts herself off from the Sangha to set up a hermitage or temple of her own, without the permission of the Sangha, commits a Sangha Restoration Offense.  

24.A bhikshuni who builds a hermitage or temple for herself without asking the Sangha about where or in what style she should build it, builds it larger than is necessary and in such a way that it causes inconvenience to others or obstructs a road or path that people use, commits a Sangha Restoration Offense.  

25.A bhikshuni who, when building a hermitage or temple, becomes involved in a land dispute which leads to a lawsuit, commits a Sangha Restoration Offense.  

26.A bhikshuni who turns the practice of chanting the sutra into a way of earning money by quoting a price which should be paid to her for performing a ceremony or a funeral service, commits a Sangha Restoration Offense.  

27.A bhikshuni who uses money reserved for the material necessities of the Sangha for construction, while the nuns in the temple do not have enough food, drink, or medicine, commits a Sangha Restoration Offense.  

28.A bhikshuni who lives in a careless and disorderly manner causing the laypeople’s faith in the Three Jewels to diminish, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

29.A bhikshuni who spends all her time and energy in work, organization, and management with the result that she forgets that the aim of a nun is to practice to liberate herself and other beings from suffering, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

30.A bhikshuni who, by her way of speaking and acting, causes disharmony within the Sangha, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

31.A bhikshuni who contributes to forming conflicting groups within the Sangha, so that the energy of the practice and harmony of the Sangha goes down, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

32.A bhikshuni who contributes to forming a splinter group within the Sangha, thereby creating the danger of a split in the Sangha, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

33.A bhikshuni who, out of discontentment, using the support and power of the government, causes disharmony in the Sangha, and without the permission of the Sangha cuts herself off from the Sangha, persuading other members of the Sangha to follow her to set up a new community, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

34.A bhikshuni who obstinately refuses to listen to the advice and instruction of bhikshus or other bhikshunis regarding her understanding and practice of the Sutra, the Vinaya, and the Sastra, saying that she does not want to be disturbed but left in peace, after having been warned three times without listening deeply and changing her way, commits a Sangha Restoration Offense.  

35.A bhikshuni who announces out of anger that she will leave the Sangha, disrobe, or join another religious order, after having been warned three times by another bhikshuni without listening deeply and changing her way, commits a Sangha Restoration Offense.  

36.A bhikshuni who gives teachings or leads people in practices which are not in accord with the teachings of transformation, healing, and liberation presented in Buddhism, after having been warned three times by other bhikshunis without listening deeply and changing her way, commits a Sangha Restoration Offense.

Venerable Bhikshunis, I have finished reciting the Thirty-Six Sangha Restoration Offenses. The first twenty-seven precepts are broken as soon as they are committed. The last nine precepts are broken when the bhikshuni has been warned three times to no effect. A bhikshuni who breaks one of these thirty-six precepts and intentionally hides her offense, shall be subject to Dwelling Apart from the Sangha (Manatva) for as long as the time during which she hid the offense. After that she will practice fifteen days of Beginning Anew before the Ceremony of Purifying the Offense.

Now I am asking you: as far as these Thirty-Six Sangha Restoration Offenses are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)

Release and Expression of Regret Offenses (Naihsargika-Payantika)

Venerable Bhikshunis, these are the Forty Release and Expression of Regret Offenses (Naihsargika-Payantika), to be recited once every two weeks.

1.A bhikshuni who keeps in her possession or uses tobacco or any kind of illegal drug which is considered to be a mind-altering substance, such as marijuana, cocaine and so on, commits an offense which involves Release and Expression of Regret.  

2.A bhikshuni who keeps and trades in worldly novels, horror stories, or horoscope and fortunetelling materials, commits an offense which involves Release and Expression.  

3.A bhikshuni who keeps for herself or for others toxic cultural items such as worldly films, video tapes, music, and electronic games, commits an offense which involves Release and Expression of Regret.  

4.A bhikshuni who keeps a television, video player, karaoke player, electronic games’ machine, and any other kind of equipment used for showing worldly films, listening to worldly music, and playing electronic games, commits an offense which involves Release and Expression of Regret.  

5.A bhikshuni who has a private e-mail account, except with the permission of the Sangha, commits an offense which involves Release and Expression of Regret.  

6.A bhikshuni who keeps in her possession tools which can be used for masturbation, commits an offense which involves Release and Expression of Regret.  

7.A bhikshuni who owns her own car or uses expensive, luxurious, or flashy and brightly colored cars or telephones, commits an offense which involves Release and Expression of Regret.  

8.A bhikshuni who thinks that money and possessions can guarantee her security and seeks ways to accumulate these things so that they become an obstacle to her path of practice, commits an offense which involves Release and Expression of Regret.  

9.A bhikshuni who opens or keeps a bank account for her own use, except when she has the permission of her Sangha to study Buddhism abroad, commits an offense which involves Release and Expression of Regret.  

10.A bhikshuni who makes herself the sole manager of the properties of the nunnery or a charitable organization without being designated by the Sangha to do so, commits an offense which involves Release and Expression of Regret.  

11.A bhikshuni who uses the nunnery budget or the budget of a charitable organization to give support to her relatives or friends without the consent of other members of the Sangha or the charitable organization, commits an offense which involves Release and Expression of Regret.  

12.A bhikshuni who lends money with interest, invests money, buys and sells stocks or shares, invests in land or real estate, or plays the lottery, commits an offense which involves Release and Expression of Regret.  

13.A bhikshuni who wears objects of gold, silver, or precious stones, even though they are a keepsake of a close relation or has a dental implant or crown made of gold or silver for cosmetic purposes or to display her wealth, commits an offense which involves Release and Expression of Regret.  

14.A bhikshuni who uses a rosary made of expensive or brightly colored gems, commits an offense which involves Release and Expression of Regret.  

15.A bhikshuni who buys and stores expensive antiques and cherishes them as precious belongings, commits an offense which involves Release and Expression of Regret.  

16.A bhikshuni who stores money or jewelry for someone else, commits an offense which involves Release and Expression of Regret.  

17.A bhikshuni who keeps in her possession too many books, even if those books are sutras or connected to Buddhist studies, who is afraid to lend them to others and who refuses to entrust them to the Sangha library for communal use, commits an offense which involves Release and Expression of Regret.  

18.A bhikshuni who stores a large amount of cloth and does not hand it over to the community or share it with someone who needs it, commits an offense which involves Release and Expression of Regret.  

19.A bhikshuni who has more than three formal robes (the antaravasa, the uttarasanga, and the sanghati), more than three long robes (the ao trang and ao nhat binh), and more than five suits (vat ho) worn under the long robe (not counting work clothes, warm underwear or coats for those living in cold places), and who refuses to hand the excess over to the Sangha for keeping for newly ordained members, commits an offense which involves Release and Expression of Regret.  

20.A bhikshuni who wears monastic robes made of translucent, shiny, silky, or colorful material or any kind of material which is sewn with golden thread or glittering beads, commits an offense which involves Release and Expression of Regret.  

21.A bhikshuni who makes monastic robes according to a fashionable design or in imitation of robes worn by wealthy and powerful people, rather than robes that reflect the spirit of monastic simplicity, commits an offense which involves Release and Expression of Regret.  

22.A bhikshuni who buys personal luxurious items, commits an offense which involves Release and Expression of Regret.  

23.A bhikshuni who keeps and wears expensive or fashionable slippers or shoes with high heels in order to look attractive, commits an offense which involves Release and Expression of Regret.  

24.A bhikshuni who uses fashionable or colorful umbrellas, handbags, gloves or socks, commits an offense which involves Release and Expression of Regret.  

25.A bhikshuni who keeps and uses perfume, cosmetic powder, perfumed laundry soap, or any other cosmetics, commits an offense which involves Release and Expression of Regret.  

26.A bhikshuni who stores a significant amount of shampoo, laundry soap, toothpaste, towels, toothbrushes and so on, and refuses to share them with the Sangha, commits an offense which involves Release and Expression of Regret.  

27.A bhikshuni who is admitted to a hospital for treatment and stays in an expensive, private room with unnecessary luxuries, commits an offense which involves Release and Expression of Regret.  

28.A bhikshuni who lies on a luxurious bed, commits an offense which involves Release and Expression of Regret.  

29.A bhikshuni who decorates her room in a luxurious way with many comforts like that of people in the world, commits an offense which involves Release and Expression of Regret.  

30.A bhikshuni who stores a significant amount of food or drink in her personal storage space and does not bring it out to share with the Sangha, commits an offense which involves Release and Expression of Regret.  

31.A bhikshuni who intentionally wears tattered robes in order to arouse pity in a donor, commits an offense which involves Release and Expression of Regret.  

32.A bhikshuni who goes to laypeople, whether those people are or are not related to her, and collects material objects and funds for her personal use, commits an offense which involves Release and Expression of Regret.  

33.A bhikshuni who uses an offering from a layperson not in accordance with the layperson’s wishes and without informing the layperson, so that the layperson suffers or is unhappy and upset, commits an offense which involves Release and Expression of Regret.  

34.A bhikshuni who sews, cooks, or manufactures things to sell in order to make money to send home to her family, except when her parents are in ill health and have no other means of financial support, commits an offense which involves Release and Expression of Regret.  

35.A bhikshuni who likes to sew, cook, or manufacture things to sell, even if it is to create income for the nunnery, therefore neglecting the Sangha practice schedule, commits an offense which involves Release and Expression of Regret.  

36.A bhikshuni who raises animals or fowl for entertainment or with the intention to sell them and make money, commits an offense which involves Release and Expression of Regret.  

37.A bhikshuni who speaks in such a way so that someone who wants to make a donation to another bhikshuni or to the Sangha changes his or her mind and makes the donation to her instead, commits an offense which involves Release and Expression of Regret.  

38.A bhikshuni who keeps items which belong to the whole Sangha for her personal use or gives them to someone else, without asking the permission of the Sangha, commits an offense which involves Release and Expression of Regret.  

39.A bhikshuni who uses what belongs to the Sangha in a way that is contrary to the Sangha’s wishes, causing discontent or disharmony in the Sangha, commits an offense which involves Release and Expression of Regret.  

40.A bhikshuni who uses Sangha resources in a wasteful manner, including money, water, electricity, telephone, car, and so on, commits an offense which involves Release and Expression of Regret.

Venerable Bhikshunis, I have finished reciting the Forty Release and Expression of Regret Offenses. A bhikshuni who transgresses any one of these forty precepts has to come before the Sangha or before three or two other bhikshunis who represent the Sangha in order to release and hand back to the Sangha the money or materials which she has been keeping, and then express her regret and begin anew.

Now I am asking you: as far as these Forty Release and Expression of Regret Offenses are concerned, is your precepts’ body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL)

Expression of Regret Offenses (Payantika)

Venerable Bhikshunis, these are the One-Hundred and Forty-Two Expression of Regret Offenses (Payantika), to be recited once every two weeks.

1.A bhikshuni who makes an appointment to go outside the nunnery alone with a layman or a monk, commits an Expression of Regret Offense.  

2.A bhikshuni who sits alone in a hidden or solitary place with a layman or a monk, commits an Expression of Regret Offense.  

3.A bhikshuni who sits alone in a car or on a boat with a monk, except in the case of an emergency or with the permission of the Sangha, commits an Expression of Regret Offense.  

4.A bhikshuni who writes a letter or gives a gift to a layman or a monk in order to show her feeling of affection for him or to win his heart, commits an Expression of Regret Offense.  

5.A bhikshuni who accepts gifts from a layman or a monk whose mind is not pure and who has a special affection towards her, commits an Expression of Regret Offense.  

6.A bhikshuni who is sick, and refuses to ask for help from her fellow nuns or laywomen, but instead allows one or more monks or laymen to look after her and bring her food, commits an Expression of Regret Offense.  

7.A bhikshuni who rents an apartment or a room in a hotel and stays there with monks, even when other bhikshunis are present, except in special cases when the Sangha has given permission, commits an Expression of Regret Offense.  

8.A bhikshuni who goes alone to a monastery where monks are practicing, even if she has been invited in advance, commits an Expression of Regret Offense.  

9.A bhikshuni who makes a telephone call to someone of the opposite sex at night, except in an emergency when she has let her fellow practitioners know that she is making this call, commits an Expression of Regret Offense.  

10.A bhikshuni who in the course of studying a worldly subject invites the male teacher to come to her place or goes to his place to receive private tutoring, commits an Expression of Regret Offense.  

11.A bhikshuni who intentionally seeks a male doctor to take care of her and give her special treatment, except with the permission of the Sangha, commits an Expression of Regret Offense.  

12.A bhikshuni who after being reminded by four or more bhikshunis that she is emotionally attached to another person, whether male or female, and who refuses to listen, denies it, tries to negate what they say, or expresses anger, commits an Expression of Regret Offense.  

13.A bhikshuni who, because she has a special affection for a monk, often brings other nuns to his room to clean, cook special feasts, and have a party together, commits an Expression of Regret Offense.  

14.A bhikshuni who brings out all kinds of material items to serve and offer to bhikshus who are well-known, with positions of authority, in order to please them and give them special treatment and if she treats the nuns in the opposite way so that they are short of food and clothing and suffer hardship, commits an Expression of Regret Offense.  

15.A bhikshuni who sleeps on the same bed with another woman, except in special circumstances for which she has informed the other bhikshunis, commits an Expression of Regret Offense.  

16.A bhikshuni who sleeps with a dog or a cat, commits an Expression of Regret Offense.  

17.A bhikshuni who shaves her pubic hair, except in the case of a medical necessity and she has informed another bhikshuni, commits an Expression of Regret Offense.  

18.A bhikshuni who is carried away as she touches her breasts or private parts, commits an Expression of Regret Offense.  

19.A bhikshuni who masturbates, except in a dream, commits an Expression of Regret Offense.  

20.A bhikshuni who intentionally watches animals copulating, commits an Expression of Regret Offense.  

21.A bhikshuni who tells stories about sexual relations which she has seen on films, read in books, or heard others tell and so on, commits an Expression of Regret Offense.  

22.A bhikshuni who does not wear undergarments when she goes to town or visits a monastery, commits an Expression of Regret Offense.  

23.A bhikshuni who wears undergarments not approved of for the monastic Sangha, commits an Expression of Regret Offense.  

24.A bhikshuni who knows that a woman is presently pregnant, or suckling her child, or has an incurable disease, or is trying to avoid paying debts, or has broken a criminal law, or does not have the agreement of her husband and children to ordain, and still allows that person to receive the Novice Precepts, commits an Expression of Regret Offense.  

25.A bhikshuni who knows that a nun is not yet twenty years old, or is twenty years old but has not studied the precepts for two years, or has studied the precepts for two years but has not practiced the six Shikshamana precepts well, or has already received the bhikshuni precepts in the past, or has not been accepted by the Sangha as an ordinee, and still allows her to receive the Bhikshuni Precepts, commits an Expression of Regret Offense.  

26.A bhikshuni who has not changed her roommate after eight months, except with the permission of the Sangha, commits an Expression of Regret Offense.  

27.A bhikshuni who speaks poorly about, jokes about, belittles, or insults a bhikshu, commits an Expression of Regret Offense.  

28.A bhikshuni who, either through actions or words, tries to overpower a bhikshu, commits an Expression of Regret Offense.  

29.A bhikshuni who in anger or out of resentment hits another person, commits an Expression of Regret Offense.  

30.A bhikshuni who, during a small argument with someone, swears that she herself will fall into one of the three unwholesome destinies or something similar (such as by saying: “ If I am lying, I will go to hell”), commits an Expression of Regret Offense.  

31.A bhikshuni who forces someone to swear an oath, commits an Expression of Regret Offense.  

32.A bhikshuni who says what is not true, adds or omits important details, speaks vulgar words to insult others, or speaks words that cause hatred and division, commits an Expression of Regret Offense.  

33.A bhikshuni who is angrily arguing in a loud voice and is gently encouraged by another bhikshuni that she should say no more but return to her breathing or go outside to practice walking meditation in order to guard her mind, and yet does not listen and continues to argue in a loud voice, commits an Expression of Regret Offense.  

34.A bhikshuni who is offered guidance by a fellow practitioner concerning her shortcomings in the practice, and not only does not receive the guidance with gratitude and respect by joining her palms, but tries to find ways to defend herself, to avoid the subject, or to excuse herself by bringing up the shortcomings of others, commits an Expression of Regret Offense.  

35.A bhikshuni who repeatedly speaks in a way that indirectly refers to the wrongdoing done in the past by another bhikshuni, commits an Expression of Regret Offense.  

36. A bhikshuni who brings up another bhikshuni’s past offense, although the bhikshuni has already been cleared of that offense with a Sanghakarman Procedure, commits an Expression of Regret Offense.  

37.A bhikshuni who, during a meal, interrogates or reprimands other nuns in the Sangha, putting them in a difficult situation, commits an Expression of Regret Offense.  

38.A bhikshuni who reprimands or punishes other nuns in the Sangha in the presence of laypeople, commits an Expression of Regret Offense.  

39.A bhikshuni who threatens or frightens another bhikshuni in such a way that the other becomes fearful and loses her motivation, commits an Expression of Regret Offense.  

40.A bhikshuni who is requested to come and resolve a conflict with someone and continuously finds ways to avoid being present to make the reconciliation, commits an Expression of Regret Offense.  

41.A bhikshuni who refuses to accept someone else’s apology, commits an Expression of Regret Offense.  

42.A bhikshuni who, out of anger, throws the belongings of another person, commits an Expression of Regret Offense.  

43.A bhikshuni who allows her anger to continue up to seven days and still has no intention to practice reconciliation and Beginning Anew, commits an Expression of Regret Offense.  

44.A bhikshuni who, out of anger or jealousy, accuses another bhikshuni of offending against a Sangha Restoration Offense, which has no basis in reality, in order to destroy her reputation, commits an Expression of Regret Offense.  

45.A bhikshuni who, out of hatred or discrimination, repeatedly and aggressively disputes in words or writing with other ideologies or religious faiths instead of devoting herself to her studies and practice, commits an Expression of Regret Offense.  

46.A bhikshuni who because of resentment with her fellow practitioners does not seek help from the Sangha to find ways of reconciliation and instead leaves the community to go somewhere else or goes to stay with her family for a while and then comes back again, commits an Expression of Regret Offense.  

47.A bhikshuni who does not practice to restore communication with her fellow practitioners but only complains to laypeople about difficulties and conflicts in the Sangha, commits an Expression of Regret Offense.  

48.A bhikshuni who does not use loving speech and deep listening to resolve the difficulties and disputes that have arisen between her and another nun, but instead only goes to complain to and seek an ally in a third, fourth, fifth person and so on, commits an Expression of Regret Offense.  

49.A bhikshuni who, upon hearing another nun complain about her difficulties with a third nun, makes no effort to bring about reconciliation between them, and instead allies herself with the nun who has complained to her in order to oppose the third nun, commits an Expression of Regret Offense.  

50.A bhikshuni who goes to another nunnery and talks about the shortcomings and weaknesses of her former nunnery in a complaining and reproachful way, commits an Expression of Regret Offense.  

51.A bhikshuni who claims to be up-to-date with the modern way of life, while she disrespectfully looks down on her teacher for being outdated and out of touch with the modern way of life, commits an Expression of Regret Offense.  

52.A bhikshuni who knows that the Sangha is about to meet to perform Sanghakarman Procedures, finds ways not to be present or pretends to be unwell and does not ask to be represented, commits an Expression of Regret Offense.  

53.A bhikshuni who, with the Sangha, has already performed a Sanghakarman Procedure, but is still annoyed and displeased about the meeting and tells someone else that she is against the Sanghakarman Procedure that has been realized, commits an Expression of Regret Offense.  

54.A bhikshuni who has formally asked someone to represent her at a Sangha meeting and afterwards, feeling regret, looks for ways to deny the resolution that has been realized by Sanghakarman Procedure, commits an Expression of Regret Offense.  

55.A bhikshuni who does not put into effect, or encourages someone else not to put into effect, a resolution that has been taken by the Sangha under Sanghakarman Procedure, commits an Expression of Regret Offense.  

56.A bhikshuni who persists in defending another bhikshuni for whom the Sangha has asked to practice Dwelling Apart from the Sangha (Manatva), after being warned three times without listening deeply and changing her way, commits an Expression of Regret Offense.  

57.A bhikshuni who talks about the faults of another nun when that nun is not present, except in the case of the practice of Shining Light, commits an Expression of Regret Offense.  

58.A bhikshuni who promises to give a robe or other item to another person but later out of anger takes back her word, or if she has already given the item asks for it back, commits an Expression of Regret Offense.  

59.A bhikshuni who hides the belongings of another person causing that person to be anxious and fearful, commits an Expression of Regret Offense.  

60.A bhikshuni who sees that a fellow nun is sick and does not ask about her condition and look after her or find someone else to look after her, commits an Expression of Regret Offense.  

61.A bhikshuni who has been assigned by the Sangha to distribute items among Sangha members, but out of favoritism gives more to some nuns and less to others, or refuses to give anything to a nun with whom she does not get along well, commits an Expression of Regret Offense.  

62.A bhikshuni who is not in touch with and closes her eyes before suffering within herself and in the world, who only takes comfort in the offerings which laypeople make to her as a gesture of respect to the Sangha, forgetting that the aim of the practice is to find ways to transform suffering into peace and joy, after having been warned by three other bhikshunis without listening deeply and changing her way, commits an Expression of Regret Offense.  

63.A bhikshuni who sees that her fellow nun is about to commit an offense and says nothing to dissuade her against it or to let other bhikshunis know so they can dissuade her against it, commits an Expression of Regret Offense.  

64.A bhikshuni who knows that another bhikshuni is deliberately hiding her offenses but is not willing to persuade that bhikshuni to admit her faults, express regret, and begin anew before the Sangha, nor does she report the matter to the Sangha so that they can find ways to help the offending bhikshuni recover the purity of her practice, commits an Expression of Regret Offense.  

65.A bhikshuni who pretends to be a pregnant woman, a disabled person, or a beggar as a joke or in mockery, commits an Expression of Regret Offense.  

66.A bhikshuni who is narrow-minded, attached to her views, maintaining that the knowledge she presently possesses is absolute and unchanging, refusing to be open to receive the viewpoints and insights of others, after having been warned by three other bhikshunis, and still refusing to alter her attitude, commits an Expression of Regret Offense.  

67.A bhikshuni who uses authority, bribery, threat, propaganda, or indoctrination to force others, including children to adopt her view, who does not respect the right of others to be different nor their freedom to choose what to believe and how to decide, after having been warned by three other bhikshunis and still refusing to alter her attitude, commits an Expression of Regret Offense.  

68.A bhikshuni who has relatives who are monks or nuns and uses her authority to protect them when they act wrongly or seeks ways to give them priority or privilege, commits an Expression of Regret Offense.  

69.A bhikshuni who relies on her sphere of influence due to the office she holds in the Sangha in order to overpower another bhikshuni, who is her senior in years of ordination, commits an Expression of Regret Offense.  

70.A bhikshuni who uses her authority to force another bhikshuni to take her side in opposing the proposal which is about to be realized in a Sanghakarman Procedure, commits an Expression of Regret Offense.  

71.A bhikshuni who is attached to her title or position of seniority in the Sangha, and becomes angry or annoyed when someone does not address her according to her position or tells that person that they should correct their way of addressing her, commits an Expression of Regret Offense.  

72.A bhikshuni who does not take care of enriching the quality of her practice as a nun but competes for or entices the disciples of another teacher, so that there is animosity between the bhikshuni and other teacher, commits an Expression of Regret Offense.  

73.A bhikshuni who only gives special treatment to her own disciples and fails to care for other students who come to ask her for mentorship, commits an Expression of Regret Offense.  

74.A bhikshuni who encourages another nun to take her side so that she can have more power to overtake fellow practitioners, commits an Expression of Regret Offense.  

75.A bhikshuni who encourages another nun to leave her teacher and root temple in order to set up her own hermitage or go to another nunnery, commits an Expression of Regret Offense.  

76.A bhikshuni who speaks in a sweet and exaggerating way to win someone’s heart or complains and cries to arouse others’ sympathy for herself, commits an Expression of Regret Offense.  

77.A bhikshuni who spreads news that she does not know to be certain or criticizes and condemns things of which she is not sure, in order to gain money, material benefits, or admiration for herself, commits an Expression of Regret Offense.  

78.A bhikshuni who, after having received donations from a layperson, defends that layperson and oppresses other nuns or monks, commits an Expression of Regret Offense.  

79.A bhikshuni who accepts disciples not with the purpose to teach and nurture them on the path of practice but only to serve her own reputation or her personal work, commits an Expression of Regret Offense.  

80.A bhikshuni who forces the nuns to work hard sewing or manufacturing things to sell in order to increase the income of the nunnery and does not allow them enough time for their studies and practice, commits an Expression of Regret Offense.  

81.A bhikshuni who makes hints in many ways in order to receive donations, commits an Expression of Regret Offense.  

82.A bhikshuni who pretends that she has a serious illness in order to be cared for by donors or to receive donations, commits an Expression of Regret Offense.  

83.A bhikshuni who takes advantage of charitable organizations associated with the nunnery in order to gather additional possessions for herself or her nunnery, commits an Expression of Regret Offense.  

84.A bhikshuni who criticizes and looks down on an offering made by a donor to the Sangha, commits an Expression of Regret Offense.  

85.A bhikshuni who accepts offerings from laypeople but does not truly practice to transform herself and says that it is the duty of laypeople to bring her offerings, commits an Expression of Regret Offense.  

86.A bhikshuni who goes to a monks’ monastery to complain about her lack of material resources in order to receive an offering, commits an Expression of Regret Offense.  

87.A bhikshuni who, out of discrimination, only meets with people who are rich or intellectual, not showing concern for those who are poor or unlearned, commits an Expression of Regret Offense.  

88.A bhikshuni who borrows what belongs to another and does not return it in a timely manner, thus causing the other annoyance and displeasure, commits an Expression of Regret Offense.  

89.A bhikshuni who steals money or belongings of another person, tells someone else to steal them, or sees someone stealing them without finding ways to prevent it, commits an Expression of Regret Offense.  

90.A bhikshuni who breaks the promise she has made to a layperson and makes the layperson angry and critical of the monastic Sangha, commits an Expression of Regret Offense.  

91.A bhikshuni who avoids heavy work and looks for light work, except in the case of illness or if she is weak and has poor health, commits an Expression of Regret Offense.  

92.A bhikshuni who assesses the value of someone by the work she does, forgetting that the quality of a nun’s practice is more important than the amount of work she accomplishes, commits an Expression of Regret Offense.  

93.A bhikshuni who is not aware that the responsibility of a monastic is to offer concrete practices which help people transform their suffering but instead focuses all her energy on charitable works, forcing the Sangha to work so hard that they neglect their program of spiritual studies and practice, commits an Expression of Regret Offense.  

94.A bhikshuni who accepts hired work to earn some money for herself, not recognizing that her nunnery already has the resources to support her material needs and spiritual studies and practice, commits an Expression of Regret Offense.  

95.A bhikshuni who tells people’s fortunes (by reading palms, astrology, and so on) or burns paper money for the deceased in order to earn some money, commits an Expression of Regret Offense.  

96.A bhikshuni who eats a non-vegetarian meal, even though she excuses herself by saying that she lacks nutrition, commits an Expression of Regret Offense.  

97.A bhikshuni who out of greed eats and drinks without moderation, commits an Expression of Regret Offense.  

98.A bhikshuni who neglects the practice activities of the Sangha in order to produce luxurious and fancy dishes using expensive ingredients, without considering that so many people in the world are suffering from hunger, and forgetting that she has committed herself to live the simple life of a nun, commits an Expression of Regret Offense.  

99.A bhikshuni who eats apart from the Sangha and eats in her room, except when she is sick or is unable to eat with the Sangha due to Sangha service, commits an Expression of Regret Offense.

100.A bhikshuni who drinks beer, wine, or liquor of any kind, or takes any other substance that causes inebriation, except for medicinal use with the permission of the Bhikshuni Sangha, commits an Expression of Regret Offense.

101.A bhikshuni who enters a bar or a dimly lit coffee shop to have a drink or to sit and watch people come and go, commits an Expression of Regret Offense.

102.A bhikshuni who goes to a layperson’s house or a restaurant to attend a birthday party, an engagement reception, or a wedding reception, commits an Expression of Regret Offense.

103.A bhikshuni who celebrates her birthday in a layperson’s house or a restaurant, commits an Expression of Regret Offense.

104.A bhikshuni who goes as a spectator to sports games, cinema, or worldly concerts, commits an Expression of Regret Offense.

105.A bhikshuni who rents and watches videos or video discs, or reads books and magazines which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offense.

106.A bhikshuni who watches television programs which have a toxic effect, watering the seeds of sexual desire, fear, violence, sentimental weakness, and depression, commits an Expression of Regret Offense.

107.A bhikshuni who goes on to the Internet alone, without another nun next to her as a protection against getting lost in toxic websites, commits an Expression of Regret Offense.

108.A bhikshuni who consumes images or sounds which excite sexual desire from the Internet or the telephone, commits an Expression of Regret Offense.

109.A bhikshuni who listens to or performs songs or music which are sad, sentimental, romantic, or exciting (such as rock music), commits an Expression of Regret Offense.

110.A bhikshuni who plays electronic games, including those on a mobile phone or a computer, commits an Expression of Regret Offense.

111.A bhikshuni who gambles or bets on sports games, horse races, car races, and so on, commits an Expression of Regret Offense.

112.A bhikshuni who drives in a careless and dangerous manner, speeding, swerving between cars, recklessly passing other cars, accelerating too quickly, or racing with another car, commits an Expression of Regret Offense.

113.A bhikshuni who marches down the street clapping her hands, shouting, waving a flag, or throwing flowers, to show support for a sports team, commits an Expression of Regret Offense.

114.A bhikshuni who goes to watch military drills or preparations for battle, people fighting or arguing with each other, a martial art performance, or a magic show, commits an Expression of Regret Offense.

115.A bhikshuni who goes to watch animals fighting or provokes animals to fight with each other, commits an Expression of Regret Offense.

116.A bhikshuni, who abuses animals or takes their bones, horns, or skin to make art work or decorations, commits an Expression of Regret Offense.

117.A bhikshuni who does not cultivate compassion and learn ways to protect the lives of animals, who kills an animal herself, gives consent for an animal to be killed, or does not prevent someone else from killing an animal, commits an Expression of Regret Offense.

118.A bhikshuni who cooks meat for the dogs or cats, commits an Expression of Regret Offense.

119.A bhikshuni who pollutes the environment, for example by burning and destroying forests or by using toxic chemicals, commits an Expression of Regret Offense.

120.A bhikshuni who intentionally allows her hair to grow long, commits an Expression of Regret Offense.

121.A bhikshuni who goes to a beauty clinic in order to improve her appearance, commits an Expression of Regret Offense.

122.A bhikshuni who is not aware that the true beauty of a nun is found in her solidity and freedom, and instead spends too much time and care in dressing herself in order to create an outer show of attractiveness, commits an Expression of Regret Offense.

123.A bhikshuni who when going into a town, village, or market wears lay clothing or a wig, commits an Expression of Regret Offense.

124.A bhikshuni who separates herself from the Sangha and rents her own lodgings, commits an Expression of Regret Offense.

125.A bhikshuni who sleeps overnight in a layperson’s house, even for Sangha service, and at least one other female practitioner does not accompany her, except in special circumstances with the permission of the Sangha, commits an Expression of Regret Offense.

126.A bhikshuni who stays longer than one week in a layperson’s house, except with the permission of the Sangha, commits an Expression of Regret Offense.

127.A bhikshuni who goes outside the nunnery alone or separates from the person with whom she had left the nunnery, and is unaware of unexpected danger which could threaten her practice of the precepts, commits an Expression of Regret Offense.

128.A bhikshuni who commits herself to a special relationship with a layperson by asking that person to be her father, mother, brother, sister, son, daughter, or grandchild, commits an Expression of Regret Offense.

129.A bhikshuni who undertakes a course of study with the purpose of being awarded a bachelor’s degree, master’s degree, or doctorate in engineering, medicine, pharmacy, or other worldly subjects, except in the case that the course is in Buddhist studies, commits an Expression of Regret Offense.

130.A bhikshuni who spends all her time studying worldly subjects, therefore neglecting to learn spiritual teachings and practice, commits an Expression of Regret Offense.

131.A bhikshuni who immerses herself in and is carried away by her work and as a result fails to maintain good relationships between herself and other members of the Sangha, commits an Expression of Regret Offense.

132.A bhikshuni who leaves her mentor before she has completed her fifth Rains’ Retreat, or even after this time if her practice is still weak, commits an Expression of Regret Offense.

133.A bhikshuni who does not complete the three-month Rains’ Retreat once a year, commits an Expression of Regret Offense.

134.A bhikshuni who, after the boundaries have been officially declared for the Rains’ Retreat, goes outside the boundaries for the same number or more days than she stays within the boundaries, even if her reason for going outside is to teach, study, or do charitable work, commits an Expression of Regret Offense.

135.A bhikshuni who does not go to the bhikshus to request teachings at least once in three months, commits an Expression of Regret Offense.  

136.A bhikshuni who at the end of the Rains’ Retreat refuses to go to the Bhikshu Sangha to express what she has seen, heard, or has doubts about concerning her own practice in order to receive Shining Light from the bhikshus, commits an Expression of Regret Offense.

137.A bhikshuni who passes the three-month Rains’ Retreat in a place where there is no Bhikshu Sangha, commits an Expression of Regret Offense.

138.A bhikshuni who has not yet completed twelve Rains’ Retreats and transmits the Bhikshuni Precepts, commits an Expression of Regret Offense.

139.A bhikshuni who has not mastered the Vinaya and therefore performs a Sanghakarman Procedure or makes the affirmation of an offense in a way which is not in accordance with the Vinaya, thus causing the Sangha to lose its peace, joy, and harmony, commits an Expression of Regret Offense.

140.A bhikshuni who complains about the precepts and fine manners, saying that the articles presented are bothersome, too complicated, too detailed, not truly necessary, and that they take away one’s freedom, commits an Expression of Regret Offense.

141.A bhikshuni who does not recite the Pratimoksha with the Sangha at least once in three months, unless she has a long-lasting and serious illness, commits an Expression of Regret Offense.

142.A bhikshuni who, after one year of receiving the full ordination, has not yet begun to study the Classical Pratimoksha in parallel with the Revised Pratimoksha, commits an Expression of Regret Offense.

Venerable Bhikshunis, I have finished reciting the One Hundred and Forty-Two Expression of Regret Offenses. A bhikshuni who transgresses any one of these one hundred and forty-two precepts has to express her regret and begin anew before three or two bhikshunis in order to make her precepts’ body clear. Now I am asking you: as far as these One Hundred and Forty-Two Expression of Regret Offenses are concerned, is your precept’s body clear? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha everyone’s precepts’ body is clear. Let us be aware of this, recognize it, and give it our approval. (BELL

Fine Manners Offenses (Shaiksha)

Venerable Bhikshunis, these are the One Hundred and Fifteen Fine Manners Offenses (Shaiksha), to be recited once every two weeks.

1.A bhikshuni, while walking, should not talk, laugh, joke, whistle, sing or shout to someone far off.

2.A bhikshuni, while walking, should not chew her food, use a tooth pick, or talk on the telephone.

3.A bhikshuni, while walking, should not join her palms in greeting, snap her fingers, swing her arms, sway her body, move her arms and legs as if she were dancing, skip, or turn her face up to the sky.

4.A bhikshuni, while walking, should not walk in haste, but her bearing should emanate solidity and freedom.

5.A bhikshuni, while walking, should not be putting on clothes or adjusting her robe.

6.A bhikshuni, while walking, should not drag or stamp her feet, nor take very long strides.

7.A bhikshuni should not interrupt someone who is speaking.

8.A bhikshuni should not speak so loudly that her voice drowns the voices of others.

9.A bhikshuni should not talk back and forth in a flirtatious way.

10.A bhikshuni, while speaking, should not point her finger towards the other person’s face.

11.A bhikshuni should practice to speak softly and slowly, not talking too fast and swallowing her words.

12.A bhikshuni, while speaking, should not intentionally leave her sentence unfinished.

13.A bhikshuni should not engage in a casual conversation about the relationship of a couple, contraception, or giving birth.

14.A bhikshuni should not speak in such a way to probe into someone’s personal life to discover her faults, nor should she speak with a sharp, sarcastic, or rough voice.

15.A bhikshuni should not tell ghost or horror stories which water the seeds of fear in another person.

16.A bhikshuni, while speaking, should not glance around or blink flirtatiously.

17.A bhikshuni should not imitate someone else’s way of speaking or manner in order to make fun of that person.

18.A bhikshuni should not laugh too loudly or open her mouth too wide.

19.A bhikshuni should not put out her tongue and lick her lips.

20.A bhikshuni should not yawn or pick her teeth without covering her mouth.

21.A bhikshuni should not squat.

22.A bhikshuni should sit solidly and at ease with her back upright, and while seated should not shake her legs, nor swing or tap her feet.

23.A bhikshuni should not sit in a place where people are drinking alcohol, eating meat, gambling, using abusive language, disrespectfully teasing each other, or speaking badly about others.

24.A bhikshuni should practice lying on her right side to go to sleep as this is the most peaceful and healthy position.

25.A bhikshuni should not read or chant the sutras when lying down, except when she is sick.

26.A bhikshuni should not lie down in a place where people pass by, except in special cases.

27.A bhikshuni should stand with a relaxed and upright posture, not leaning against a wall, even while waiting in a line.

28.A bhikshuni should not stand with her hands on her hips, nor should she hold her hands behind her back.

29.A bhikshuni should not choose only the best tasting food for herself.

30.A bhikshuni, while eating, should not chew and swallow her food in a rush, but should chew each mouthful slowly about thirty times before swallowing.

31.A bhikshuni should not talk during a meal.

32.A bhikshuni should not chew and slurp loudly.

33.A bhikshuni should not lick the food from her bowl or plate with her tongue and should not open her mouth too wide when putting food into it.

34.A bhikshuni, in a formal meal, should not put down her empty bowl when those who have been ordained longer than her are still eating.

35.A bhikshuni should not leave leftover food when she is finished eating.

36.A bhikshuni should not stand up in the middle of a meal, nor stand up as soon as she has finished eating, before the sound of the bell.

37.A bhikshuni should eat lightly in the evening so that she feels light in body and avoids wasting time cooking.

38.A bhikshuni should not buy luxurious and expensive food items, such as tea, sweets and so on, except in special cases.

39.A bhikshuni should care for her alms bowl with respect and should not use more than one alms bowl.

40.A bhikshuni should not make noise with her spoon or chopsticks against her alms bowl.

41.A bhikshuni should always be neatly dressed wearing her long robe when she goes outside the nunnery.

42.A bhikshuni should not dress untidily or wear dirty robes.

43.A bhikshuni should wear an undershirt which goes below her waist.

44.A bhikshuni should be properly dressed so that it is not possible to see the undergarments she is wearing.

45.A bhikshuni should not use tampons worn internally when menstruating.

46.A bhikshuni should completely wrap used sanitary napkins before placing them in the rubbish bin.

47.A bhikshuni should dry undergarments in the designated place.

48.A bhikshuni should not talk or joke as she is putting on her clothes.

49.A bhikshuni should not let her fingernails grow long or trim them so that they are tapered.

50.A bhikshuni should not trim, pluck, or darken her eyebrows.

51.A bhikshuni should bathe regularly enough so that her body does not have odors.

52.A bhikshuni should exercise regularly so that she remains strong and healthy.

53.A bhikshuni should learn the way to conserve the three energies (sexual, breath, and spirit).

54.A bhikshuni should clean her teeth after every meal.

55.A bhikshuni, while cleaning her teeth, should not walk back and forth, talk, laugh, or joke.

56.A bhikshuni who has a nightmare should not allow herself to go back to sleep immediately, but should sit up and massage so that the blood circulates evenly or practice walking meditation outside for ten minutes before going back to sleep.

57.A bhikshuni should not join her palms to bow in a mechanical way, without mindfulness.

58.A bhikshuni should bow when receiving something offered by someone, joining her palms like a lotus bud.

59.A bhikshuni should practice looking straight ahead with calm and ease not glancing nervously from side to side.

60.A bhikshuni should practice looking deeply while touching the earth, not just prostrating mechanically, and while in this position her four limbs and forehead should touch the ground.

61.A bhikshuni should not urinate or defecate near a stupa or shrine, in a place which is not shielded from view, in a vegetable plot, or in a flowing body of water.

62.A bhikshuni should knock slowly three times before entering someone else’s room.

63.A bhikshuni should not leave her shoes or slippers untidily but should leave them neatly in a straight line.

64.A bhikshuni should neatly arrange and tidy everything when she is finished using it.

65.A bhikshuni should not leave her clothes soaking for a long period of time without washing and drying them so that they do not disintegrate in a short time.

66.A bhikshuni should not reserve the best seat for herself in the Dharma Hall.

67.A bhikshuni should rearrange her cushion and mat tidily when she stands up after the sitting meditation session, kneeling down and using her hands to straighten the cushion and mat, not using her feet.

68.A bhikshuni, before inviting the sound of any bell, should breathe in and out mindfully three times and recite the gatha for inviting the bell.

69.A bhikshuni, upon hearing the sound of the bell, should stop all thinking, speech, and movement, practicing mindful breathing.

70.A bhikshuni should respect the schedule of the Sangha by being present and arriving on time for all activities so that she may be a model for her fellow practitioners.

71.A bhikshuni should not arrive in the Dharma Hall after the teacher has arrived and should not leave in the middle of the Dharma talk.

72.A bhikshuni, while listening to a recording of a Dharma talk should sit upright, listening with all her attention and respect as she would in the Dharma Hall.

73.A bhikshuni, when hearing the telephone ring, should give rise to mindfulness, returning to her breathing for at least three breaths before picking up the telephone.

74.A bhikshuni, while talking on the telephone, should sit in an upright posture, not speaking too loudly, or teasing or joking.

75.A bhikshuni should only use the telephone for necessary conversations, using loving speech.

76.A bhikshuni, upon hearing the person on the other end of the line making unnecessary conversation, should find a way to politely excuse herself before hanging up the telephone.

77.A bhikshuni should not use a portable telephone during sitting or walking meditation, sutra chanting, Sangha meetings, or study classes.

78.A bhikshuni, while bathing, should not sing, recite the sutra, talk loudly, tease or joke.

79.A bhikshuni, while cooking or working, should practice mindfulness just as she does during sitting meditation or other Dharma practices and should move around in a calm manner, without rushing.

80.A bhikshuni who is given a special task by the Sangha should not use it in such a way to give her authority or consider that her work is more important than others’ work. She should be aware that all kinds of work done to serve the Sangha are equally important.

81.A bhikshuni who is given a special task should not take advantage of it to unnecessarily excuse herself from activities of the Sangha.

82.A bhikshuni, when receiving a task from the Sangha, no matter how important it is, should always do it with ease and freedom.

83.A bhikshuni should not take on more work beyond her capability or state of health. She should not be afraid of inconveniencing others and accept more work, which will then make her anxious, tired, and dispirited.

84.A bhikshuni who is studying teachings of a profound, metaphysical, and mystical nature, should constantly ask herself how she may apply these teachings in her daily life to transform her suffering and realize liberation.

85.A bhikshuni should not only read books and sutras without applying the basic and essential practices of Buddhism in order to transform her afflictions and habit energies.

86.A bhikshuni, in addition to reading books on Buddhism, should also read books on the history of civilizations of the world, general history and teachings of other religious faiths, applied psychology, and the most recent scientific discoveries. These areas of knowledge can help her to understand and share the teachings to people in a way that is appropriate to their situation.

87.A bhikshuni should only ask to leave her Sangha and practice elsewhere when she sees that there are not enough conditions for her progress in her present situation. She should choose to go to a nunnery where there is harmony and happiness in the Sangha.

88.A bhikshuni, who is overly sensitive, should not react inappropriately to situations, for example, not speaking with another person without letting that person know that she is unhappy or upset.

89.A bhikshuni, when she sees anger arising in herself, should not say or do anything, but practice mindful breathing, not continuing to listen and give attention to the person whom she thinks is the cause of her anger. If necessary she may go outside to practice walking meditation to look deeply, recognizing that the main cause of her anger is the seed of anger within herself.

90.A bhikshuni should offer her insights to the Sangha and to accept the decisions and solutions offered by the Sangha, aware that the collective insight of the Sangha, when it contains and harmonizes all the insights of the members of the Sangha, surpasses that of any one individual.

91.A bhikshuni who encounters difficulties in her practice or her work, should share them with fellow practitioners, not hiding them in her heart, so that she can be supported and embraced by the Sangha.

92.A bhikshuni should have another nun as a second body to look after and support, just as she herself is the second body of another nun who supports and looks after her.

93.A bhikshuni should not go outside the nunnery at night, except in an emergency, and if she does have to go outside she should let the Sangha know and another nun should accompany her.

94.A bhikshuni should bring one formal robe with her if she has to be away from her nunnery overnight.

95.A bhikshuni, while driving, should not make unnecessary conversation, tease, joke, talk on the telephone, read the map or drive her vehicle alongside another vehicle in order to hold a conversation with the driver of the other vehicle.

96.A bhikshuni, when she drives, should take her driver’s license and the official papers of the car she is driving with her.

97.A bhikshuni should wear her seat belt, and when getting into a car or onto a motorbike, should arrange her robes so that they do not hang outside the car or get stuck in the wheel of the motorbike.

98.A bhikshuni should not drive faster than the official speed limit.

99.A bhikshuni should not honk the horn of her car in irritation at another vehicle.

100.A bhikshuni, if during a long driving trip, begins to feel sleepy or tired should ask someone else to drive. If there is no one to replace her she should stop the car and rest until she feels refreshed and awake, remembering that the lives of the passengers in the car she is driving depend on her careful attention.

101.A bhikshuni, when going shopping, should not express criticism of the merchandise through words or a physical gesture. She should not criticize the price for being too high or return goods once she has already bought them, unless there is a store policy for returns or she has a previous agreement with the seller.

102.A bhikshuni should not buy goods on credit or engage in hard bargaining.

103.A bhikshuni who has promised she will buy goods from one vendor, should keep her promise even if she sees the same goods being sold at a cheaper price elsewhere.

104.A bhikshuni should not go into a shop or area where toxic books, magazines, and posters are displayed or sold.

105.A bhikshuni should not tease and joke with a vendor.

106.A bhikshuni who, going outside of the nunnery, meets a high monk or nun of her own tradition should stop, join her palms, and exchange greetings with him or her. If she meets a monk or nun of a different tradition she should do the same.

107.A bhikshuni should not loiter in a layperson’s house or in the town to engage in idle conversation or to eat snacks.

108.A bhikshuni should always have her head covered with the headscarf when she visits a monastery, goes to town, or to a festival.

109.A bhikshuni should not visit her family more frequently than the Sangha’s guidelines allow. She may regularly write home to her family sharing her happiness and spiritual practice so that her family’s happiness and faith in the practice will increase.

110.A bhikshuni should not tell her family about the difficulties she encounters in her life as a nun in such a way that they become concerned and anxious about her.

111.A bhikshuni, when helping to resolve difficult situations in her family, should use her energy of mindfulness and share the practices of deep listening and loving speech.

112.A bhikshuni, when visiting her family, should not keep asking for one thing after another, and when her family gives her something she should share it with the Sangha.

113.A bhikshuni, when receiving and talking with visiting laypeople in the nunnery, should refrain from taking part in conversations about worldly matters containing blame, criticism, or discrimination. Rather she should listen deeply to the lay practitioner’s suffering and using her own experience in the practice should offer concrete practices which will help the lay practitioner transform herself as well as the situation in her family and society.

114.A bhikshuni, when receiving and talking with visiting laypeople in the nunnery, should not listen to tales about the shortcomings of other practice centers or monks or nuns from other temples.  

115.A bhikshuni should not try to find ways to be in close contact only with people who are powerful, wealthy, or famous.

Venerable Bhikshunis, I have finished reciting the One Hundred and Fifteen Fine Manners Offenses (Shaiksha). A bhikshuni who transgresses any one of these one hundred and fifteen offenses should know that her practice is still weak. She should give rise to a feeling of remorse and promise to her mentor that she will practice more solidly.

Now I am asking you: as far as these One Hundred and Fifteen Fine Manners Offenses are concerned, have you practiced with stability? (The question is asked three times.)

The Venerable Bhikshunis have remained silent. Therefore we know that in the Sangha the fine manners have been practiced with stability. Let us be aware of this, recognize it, and give it our approval. (BELL)

Ways of Putting an End to Disputes (Sapta dhikarana-shamatha-dharma)

Venerable Bhikshunis, these are the Seven Ways of Putting an End to Disputes (Sapta dhikarana-shamathadharma), to be recited once every two weeks.

1.If a meeting of the Sangha is needed with the presence of those who are involved in the dispute so that they can talk about the injustice and suffering they have experienced, and during this meeting the Sangha can practice deep and compassionate listening in order to relieve the suffering of both sides, then let the Sangha call such a meeting to resolve the dispute.

2.If a meeting is needed to encourage those involved in the dispute to recall and tell what they have seen, heard, and thought about the dispute in the spirit of deep listening and loving speech, then let such a meeting be called to resolve the dispute.

3.If a meeting is needed to affirm that a person involved in the dispute was going through a mental crisis or illness at the time of the dispute and did not know that she was causing difficulties and making others suffer, and now that the crisis is over she still cannot remember well what happened, then let such a meeting be called to resolve the dispute.

4.If a meeting is needed to give those who are involved in the dispute an opportunity to recognize and acknowledge their own unskillfulness and lack of mindfulness, wherein one person first expresses her unskillfulness, lack of mindfulness, and regrets using loving speech, and then the other person(s) will be encouraged to do the same, helping to deescalate the conflict, then let such a meeting be called to resolve the dispute.

5.If a meeting is needed to appoint a committee to investigate and study the causes and nature of the dispute, and after investigating this committee should present a report to the Bhikshuni Sangha so that they can resolve the dispute, then let such a meeting be called to resolve the dispute.

6.If a meeting is needed to resolve the dispute by means of a majority vote, since the dispute has gone on so long unresolved, and after the decision by majority is made no one can bring the matter up again, then let such a meeting be called to resolve the dispute.

7.If a meeting in the presence of the most respected elders of the community is needed to resolve a dispute and in this meeting the elders will declare a general amnesty, encouraging everyone to use their compassion to put an end to resentment, like laying straw on the mud, then let such a meeting be called to resolve the dispute.

Venerable Bhikshunis, I have finished reciting the Seven Ways of Putting an End to Disputes. Now I am asking you: has everyone in the Sangha studied, practiced and observed these Seven Ways of Putting an End to Disputes? (The question is asked three times.)

The Venerable Bhikshunis are silent. Therefore we know that in the Sangha everyone has studied, practiced and observed these Seven Ways of Putting an End to Disputes. Let us be aware of this, recognize it, and give it our approval. (BELL

Conclusion

Venerable Bhikshunis, I have finished reciting the 348 Bhikshuni Precepts; including the Eight Degradation Offenses, the Thirty-Six Sangha Restoration Offenses, the Forty Release and Expression of Regret Offenses, the One Hundred and Forty-Two Expression of Regret Offenses, the One Hundred and Fifteen Fine Manners Offenses and the Seven Ways of Putting an End to Disputes. I wish to thank the Venerable Bhikshunis for helping me to recite the precepts serenely. ( In the unusual circumstance that we cannot recite all 348 of the Bhikshuni Precepts we can use the following conclusion: Venerable Bhikshunis, I have finished reciting the 348 Bhikshuni Precepts; including the Eight Degradation Offenses and _______________ (list the precepts which were recited today). You should read and study for yourself the remaining precepts so that your practice of the precepts can deepen and grow more extensive day by day. I wish to thank the Venerable Bhikshunis for helping me to recite the precepts serenely.)

Venerable Bhikshunis, now I will recite the Four Objects of Refuge and the Four Ways of Meeting with Certain Situations, the essential practices of a bhikshuni that have been devised by the Buddha and transmitted to us from the Original Sangha of the Buddha. Please listen wholeheartedly and put them into practice.

Here are the Four Objects of Refuge:

1.A bhikshuni takes refuge in her sanghati robe as a bird relies on its wings.

2.A bhikshuni takes refuge in her begging bowl in order to practice humility, to have the opportunity to be in contact with laypeople and to help them realize awakening.

3.A bhikshuni takes refuge in the foot of a tree, a hermitage, or a monastery as her dwelling place, and never leaves her Sangha.

4.A bhikshuni takes refuge in plants, herbs and simple, wholesome foods in order to cure disease.  

Here are the Four Ways of Meeting with Certain Situations:

1.A bhikshuni who is insulted by someone, shall not insult that person in return.

2.A bhikshuni whom someone is angry with, shall not be angry with that person in return.

3.A bhikshuni who is belittled by someone, shall not belittle that person in return.

4.A bhikshuni who is beaten by someone, shall not beat that person in return. (BELL)

Buddha Vipashyin has taught: Inclusiveness is the first practice Nirvana is the final aim. To make others suffer is not the practice of a monastic.

Buddha Shikhin has taught: Someone whose eyes are bright avoids perilous paths. The wise ones in the world do not fall into realms of suffering.

Buddha Vishvabhu has taught: Not denigrating or envious of others, practicing and observing the precepts, eating and drinking with moderation diligently dwelling in peace.

This is what the Buddha teaches.

Buddha Krakucchanda has taught: Just as when the bee visits the flower, it does not destroy its fragrance and beauty, but only removes the sweet nectar. A bhikshuni when going out into the world practices like that. She does not get caught in worldly matters. She looks straight ahead, walks mindfully.

Buddha Kanakamuni has taught: Someone who masters her mind, walking steadily on the holy path, has nothing to worry about, since she dwells in mindfulness.

Buddha Kashyapa has taught: Someone who does not cause others to suffer, who is diligent in doing goodness, purifies her mind.

This is what the Buddha teaches.

Buddha Shakyamuni has taught: By guarding our actions of body and speech, we purify our minds. If you are able to do this, you realize your nature of no-birth and no-death. (BELL)

Sharing the Merit

Venerable Bhikshunis, please join your palms so that we can offer up the merit of our recitation together.

To respect and put into practice the wonderful Pratimoksha, to leave behind the world of birth and death and be able to realize Nirvana, is to realize the highest happiness. For as long as the precepts endure, the teachings of the Buddha endure. To recite and protect the precepts means that the Buddha is always present, forever in the world. (BELL)  

Reciting the Vinaya, practicing the way of awareness, gives rise to benefits without limit. We vow to share the fruits with all beings. We vow to offer tribute to parents, teachers, friends, numerous beings who give guidance and support along the path. (THREE BELLS)  

Methods for Practicing Dwelling Apart, Beginning Anew and Purifying the Offense

If a bhikshuni transgresses a Sangha Restoration Offense and admits her offense on the same day, she only needs to practice fifteen days of Beginning Anew. After that, the offense can be formally declared purified with a Sanghakarman Procedure. If she hides her offense, then after she has admitted it, she has to practice Dwelling Apart (Manatva) for as many days as she concealed the offense. After that, she practices fifteen days of Beginning Anew and then asks the Sangha to declare the offense purified. For example, if she has concealed her offense for forty days, she has to practice Dwelling Apart for forty days before she begins to practice fifteen days of Beginning Anew.

During the time she practices Dwelling Apart, she should live more simply than usual, deprived of certain comforts and she should practice more manual work than normal, in order to be reminded that she is practicing Dwelling Apart. During this time, she cannot receive the prostration of others, she cannot have an attendant, she cannot teach the Dharma, she cannot attend Dharma Discussions, and she cannot hold positions such as Guest Master, Work Co-ordinator and so on.  

Text of Admitting a Sangha Restoration Offense:

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I have hidden the offense for __________ days before admitting my offense. Now I admit my offense and ask to receive a period of Dwelling Apart for __________ days before practicing a further fifteen days of Beginning Anew. Venerable Bhikshunis, please be compassionate and bear witness to my request.

Text of an Announcement to be made everyday while Practicing Dwelling Apart:

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offense for ___________ days before admitting my offense. The Sangha is allowing me to practice a period of Dwelling Apart for ________ days before practicing fifteen days of Beginning Anew, and today I am practicing my ______th day and I have _______ more days to practice. I am fully aware that I am practicing Dwelling Apart. Venerable Bhikshunis, please be compassionate and bear witness to my announcement.  

Text to Request to Practice Fifteen Days of Beginning Anew:

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offense for ___________ days before admitting my offense. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice. Now I request the Sangha to allow me to begin the practice of Beginning Anew for fifteen days. Venerable Bhikshunis, please be compassionate and bear witness to my request.

Text of an Announcement to be made everyday while Practicing Fifteen Days of Beginning Anew:

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offense for ___________ days before admitting my offense. The Sangha allowed me to practice a period of Dwelling Apart for ____________ days, and I have completed that period of Dwelling Apart. I have also been allowed to practice fifteen days of Beginning Anew, and today I am practicing my __________th day and I have __________ more days to practice. I am fully aware that I am practicing fifteen days of Beginning Anew before the formal purification of my offense. Venerable Bhikshunis, please be compassionate and bear witness to my announcement.

Text for Requesting Purification of a Sangha Restoration Offense:

Noble Sangha, please listen to me: I am bhikshuni ____________. I have transgressed the precept ____________. I hid the offense for __________ days before admitting my offense. The Sangha allowed me to practice a period of Dwelling Apart for _________ days, and I have completed that period of practice and fifteen days of Beginning Anew. Venerable Bhikshunis, now I am requesting you to formally purify my offense. Please be compassionate and bear witness to my request.  

Release and Expression of Regret Offense

Methods for Practicing Expressing Regret and Beginning Anew to be made before the whole Sangha or before three or two bhikshunis representing the whole Sangha The bhikshuni presents the object or money that she wishes to release and hands it to the Sangha, and says:

Noble Sangha, please listen to me. I am bhikshuni ________. I transgressed the precepts in holding and using this object, money or possession. Now I wish to release it and hand it over to the Sangha.

The bhikshuni hands the object or money to a bhikshuni who is representing the Sangha and says:

Noble Sangha, please listen to me. I am bhikshuni ________. I transgressed the precepts in holding and using this object, money or possession. Now I have released it and handed it over to the Sangha so that the Sangha can do with it whatever they see fit or, if necessary, destroy it. I wish to admit my transgression and express my regret. I promise I shall not do this again. Venerable Bhikshunis, please be compassionate and bear witness to this expression of my regret.