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"I will not teach the Dhamma to one wearing sandals who is not sick" — a training rule is to be observed. The training rule concerning one wearing shoes. 62. "I will not teach the Dhamma to one wearing shoes who is not sick" — a training rule is to be observed. The training rule concerning one in a vehicle. 63. "I will not teach the Dhamma to one in a vehicle who is not sick" — a training rule is to be observed. The training rule concerning one lying down. 64. "I will not teach the Dhamma to one lying down who is not sick" — a training rule is to be observed. The training rule concerning one sitting with knees up. 65. "I will not teach the Dhamma to one sitting with knees up who is not sick" — a training rule is to be observed. The training rule concerning one with a wrapped head. 66. "I will not teach the Dhamma to one with a wrapped head who is not sick" — a training rule is to be observed. The training rule concerning one with a covered head. 67. "I will not teach the Dhamma to one with a covered head who is not sick" — a training rule is to be observed. The training rule concerning one sitting on the ground. 68. "I, sitting on the ground, will not teach the Dhamma to one sitting on a seat who is not sick" — a training rule is to be observed. The training rule concerning a low seat. 69. "I, sitting on a low seat, will not teach the Dhamma to one sitting on a high seat who is not sick" — a training rule is to be observed. The training rule concerning one standing. 70. One should train thus: I will not teach Dhamma to one sitting while I am standing, unless ill. The training rule concerning walking behind 71. One should train thus: I will not teach Dhamma to one walking ahead while I am walking behind, unless ill. The training rule concerning walking on a side path 72. One should train thus: I will not teach Dhamma to one walking on the path while I am walking on a side path, unless ill. The training rule concerning urinating while standing 73. One should train thus: I will not urinate or defecate while standing, unless ill. The training rule concerning urinating on greenery 74. One should train thus: I will not urinate, defecate, or spit on greenery, unless ill. The training rule concerning urinating in water 75. One should train thus: I will not urinate, defecate, or spit in water, unless ill. The chapter on footwear, the seventh. Venerables, the Sekhiya rules have been recited. I ask the venerables about them: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this, therefore silent. Thus do I hold it. The Sekhiya rules are finished. The Procedures for Settling Disputes These, venerables, are the seven procedures for settling disputes. The rules come up for recitation. For the settling and appeasing of disputes that have arisen, a settlement in the presence should be given. A settlement by mindfulness should be given. A settlement by non-delusion should be given. It should be made by acknowledgement. The decision by majority. The decision for the bad-doer. The covering over with grass. Venerables, the seven procedures for settling disputes have been recited. I ask the venerables about them: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerables are pure in this, therefore silent. Thus do I hold it. The Procedures for Settling Disputes are finished. Venerables, the introduction has been recited. The four Pārājika rules have been recited. The thirteen Saṅghādisesa rules have been recited. The two Aniyata rules Thirty rules of relinquishment and expiation have been recited, Ninety-two rules of expiation have been recited, Four rules to be confessed have been recited, The training rules have been recited, The seven rules for settling disputes have been recited, So much of what was taught by the Blessed One, Included in the discourses, comes up for recitation every half-month. Therein, all should train in harmony, rejoicing, without dispute. The fifth detailed recitation. The Bhikkhu Pātimokkha is concluded. Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Bhikkhunī Pātimokkha Text Preliminary Duties - 4 Sweeping and a lamp, Water and a seat; These for the Uposatha, Are called "preliminary duties." Preliminary Functions - 5 Wishes, purity, announcement of the season, Counting of bhikkhunīs and exhortation; These for the Uposatha, Are called "preliminary functions." Conditions for Readiness - 4 The Uposatha, and as many bhikkhunīs as are fit for the act; And there are no similar offenses; And there are no objectionable persons present, Is called "ready." Having completed the preliminary duties and preliminary functions, For the bhikkhunī Saṅgha, united and having confessed their offenses, We request permission to recite the Pātimokkha. The Introduction Recitation Let the venerable Saṅgha listen to me. Today is the fifteenth day of the Uposatha. If the Saṅgha is ready, The Saṅgha should perform the Uposatha, And recite the Pātimokkha. What is the Saṅgha's preliminary function? Venerable ones, declare your purity. I shall recite the Pātimokkha. All of you, being present, listen well and pay attention. If anyone has an offense, she should reveal it. If there is no offense, silence should be maintained. By your silence, venerable ones, I shall know that you are pure. Just as there is an answer for one who is questioned individually, So too for such an assembly, the announcement is made up to three times. Now, if any bhikkhunī, when the announcement is made up to three times, Being mindful, does not reveal an existing offense, She is intentionally speaking falsely. is seen. Deliberate lying, O Venerable Ones, has been declared by the Blessed One to be an obstructive teaching. Therefore, a bhikkhunī who remembers, who has fallen into an offense, and who desires purity, should reveal the offense. For her, when revealed, it is comfortable. The Introduction, O Venerable Ones, has been recited. Concerning this, O Venerable Ones, I ask you: Are you pure in this? A second time I ask you: Are you pure in this? A third time I ask you: Are you pure in this? You are pure in this, O Venerable Ones, therefore you are silent. Thus do I hold it. The Introduction is finished. Recitation of the Pārājikas Herein, these eight Pārājika teachings come up for recitation. The Training Rule on Sexual Intercourse 1. Whatever bhikkhunī intentionally engages in sexual intercourse, even with an animal, is defeated and no longer in communion. The Training Rule on Taking What Is Not Given 2. Whatever bhikkhunī takes from a village or a forest what is not given, with the intention of theft, such that kings, having seized a thief for such taking of what is not given, would kill him, or imprison him, or banish him, saying, "You are a thief, you are foolish, you are deluded, you are a robber," a bhikkhunī taking what is not given in such a way, is also defeated and no longer in communion. The Training Rule on Killing a Human Being 3. Whatever bhikkhunī intentionally deprives a human being of life, or searches for a weapon for him, or praises death, or incites him to death, saying, "Oh man, what is the use of this evil, difficult life for you? Death is better for you than life," thus with such a mind, with such an intention, in various ways praises death, or incites him to death, she is also defeated and no longer in communion. The Training Rule on Superior Human States 4. Whatever bhikkhunī, not knowing, boasts of a superior human state, a noble knowledge and vision that is her own, saying, "Thus I know, thus I see," then at a later time, whether questioned or not questioned, having fallen into an offense, desiring purity, should say, "Not knowing, O Venerable Ones, I spoke, I do not know, I see what is not seen, I speak empty falsehoods,” apart from over-estimation, this one too is defeated, not in communion. The Training Rule on Lifting the Knees 5. If any bhikkhunī, being lustful, with a lustful man, should consent to touching, or stroking, or grasping, or fondling, or pressing against the knee-circle lifted up to the armpit, this one too is defeated, not in communion, on account of lifting the knees. The Training Rule on Concealing a Fault 6. If any bhikkhunī, knowing a bhikkhunī to have committed a defeat offense, should neither rebuke her herself, nor report her to the community, and when she is either established, or fallen, or destroyed, or expelled, she should later say this: “Indeed, venerable one, I knew this bhikkhunī before: ‘Such and such is that sister,’ but I did not rebuke her myself, nor did I report her to the community,” this one too is defeated, not in communion, on account of concealing a fault. The Training Rule on Following an Expelled Bhikkhu 7. If any bhikkhunī should follow a bhikkhu who has been expelled by the united Sangha according to Dhamma, according to Vinaya, according to the Teacher’s Dispensation, who is disrespectful, unrepentant, and has no helper, that bhikkhunī should be told by the bhikkhunīs: “Venerable one, that bhikkhu has been expelled by the united Sangha according to Dhamma, according to Vinaya, according to the Teacher’s Dispensation, who is disrespectful, unrepentant, and has no helper. Venerable one, do not follow that bhikkhu.” And if that bhikkhunī, being told thus by the bhikkhunīs, should still persist, that bhikkhunī should be admonished by the bhikkhunīs up to the third time for the relinquishment of that. If, being admonished up to the third time, she should relinquish it, that is good. If she should not relinquish it, this one too is defeated, not in communion, on account of following an expelled bhikkhu. The Training Rule on Eight Matters 8. If any bhikkhunī, being lustful, with a lustful man, should consent to taking his hand,