“ There are wilderness abodes that are considered dubious and risky. A bhikkhu living in such abodes after the (fourth-month) Kattika full moon has passed may keep any one of his three robes in a village if he so desires. Should he have any reason to live apart from the robe, he may do so for six nights at most. If he should live apart from it longer than that -- unless authorized by the bhikkhus -- it is to be forfeited and confessed.
30. Should any bhikkhu knowingly divert to himself gains that had been intended for a Community, they are to be forfeited and confessed. ”

“ In case a man or woman householder prepares a robe fund for the sake of an unrelated bhikkhu, thinking. "Having purchased a robe with this robe fund, I will supply the bhikkhu named so-and-so with a robe:" If the bhikkhu, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, saying, "It would be good indeed, sir, if you supplied me (with a robe) , having purchased a robe of such-and-such a sort with this robe fund" -- out of a desire for something fine -- it is to be forfeited and confessed. ”

“ Should any bhikkhuni engage in conveying a man's intentions to a woman or a woman's intentions to a man, proposing marriage or paramourage -- even if only for a momentary liaison: this bhikkhuni, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community. ”

“ And should the bhikkhuni, thus admonished by the bhikkhunis, persist as before, the bhikkhunis are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, it is to be confessed. ”

“ I will not teach Dhamma to a person who sits holding up his knees and who is not ill: a training to be observed.
66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.
67. I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.
68. Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.
69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed. ”

“ When a bhikkhu is building a large dwelling, he may apply two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. ”

“ Should any bhikkhu, when the Patimokkha is being recited every half-month, say, "Just now have I heard that this case, too, is handed down in the Patimokkha, is included in the Patimokkha, and comes up for recitation every half-month;" and if other bhikkhus should know, "That bhikkhu has already sat through two or three recitations of the Patimokkha, if not more," the bhikkhu is not exempted for being ignorant. Whatever the offense he has committed, he is to be dealt with in accordance with the rule ”

“ BD misinterprets not only the rule here, but also its explanatory material in the Bhikkhuni Vibhanga. The Pali of the rule is: Ya pana bhikkhuni gihi-veyyavaccam kareyya, pacittiyanti. BD translates it as: "Whatever nun should do household work, there is an offence of expiation." Gihi, however, means lay person or, more literally, "house-person," not household. This is confirmed by the word-commentary's definition of gihi-veyyavaccam: "She cooks conjey or a meal or a non-staple food, or washes a piece of clothing or a head-wrap for a person living in a house (agarika) ." ”

“ This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offenses, the only result would be greater divisiveness. Thus if both sides agree, all the bhikkhunis gather in one place. (According to the Commentary, this means that all bhikkhunis in the sima must attend. No one should send her consent, and even sick bhikkhunis must go.) ”

“ The confession is valid only if in accord with the facts, e.g., a bhikkhuni actually commits a pacittiya offense and then confesses it as such, and not as a stronger or lesser offense. If she were to confess it as a dukkata or a sanghadisesa, that would be invalid.
5 . Acting in accordance with the majority. This refers to cases in which bhikkhunis are unable to settle a dispute unanimously, even after all the proper procedures are followed, and -- in the words of the Canon -- are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote. ”

“ The Bhikkhuni Patimokkha, the basic code of discipline for bhikkhunis, contains 311 rules. Of these, 181 are shared with the Bhikkhu Patimokkha: four Parajikas, seven Sanghadisesas, 18 Nissaggiya Pacittiyas (NP) , 70 Pacittiyas, all 75 Sekhiyas, and all seven Adhikarana-samatha rules. In addition, the Bhikkhuni Patimokkha contains 13 Pacittiya rules that are identical to rules for bhikkhus that are contained in the Khandhakas; one Parajika rule similar to a Bhikkhus' Sanghadisesa rule; one Parajika rule similar to a Bhikkhus' Pacittiya rule ”